Good. COVER HAS MINOR CORNER / EDGE WEAR. THE FRONT COVER HAS AN ARCH. SMALL TAPED CUT ON THE FRONT COVER AND THE FIRST 2 PAGES. OTHER THAN THE TOP CORNER HAVING A MINOR / SMALL CREASE, THE INNER PAGES APPEAR TO BE IN GOOD CONDITION. STAINS ON THE OUTER EDGE OF PAGES. *Good condition: -Used books can include heavy writing, highlighting, underlining, marking, or notes. Exterior may have moderate to heavy signs of wear from use or shelving (worn corners, creases, scratches, etc). Cover may be different than listing and may have sticker / sticker residue. May have binding wear / seperation. May have Water Stains and / or Damage. All pages appear to be readable. Some pages may have folded / creased corner(s). ISBN number may not match-it may match original at bottom of barcode. May have stains on inner pages and / or outer edge of pages. * Paperback Used-Good.
Very Near Fine in Wraps: shows only the most minute indications of use: just a hint of wear to extremities; mildest rubbing; a crease near the lower front corner tips and a couple of smudges at the fore-edge. Binding square and secure; text clean. No longer pristine, but remains Vvery close to 'As New'. NOT a Remainder, Book-Club, or Ex-Library. 8vo. 403pp. First Edition Thus, unstated. Denominational Press Paperback. Gwynn focusses on what "covenant" with God meant to earlier generations of Quakers. He says, "...within the contractual, market culture that shapes our world so strongly today, covenant constitutes the lost utopian horizon of our existence" (p. x). Such a sense of covenant-of being bound in with a much greater ethical grounding and source of inspiring life than just our own small concerns-remains and requires more to become the basis for a renewed mutualist sense of business ethics. If business can become understood as service, rather than merely self-service, then what it does to provide the wherewithal of daily life becomes sacramental. Gwynn concludes in his penultimate chapter (p. 344 of the Pendle Hill 1st edn, not this edn): "How would a covenantal framework of capitalism have worked out? No realistic scenario can be offered in answer to that hypothetical question. It is debatable whether we can speak of a covenantal form of capitalism at all, since the latter is by definition an alienated form of consciousness, a mentality that can contemplate the Creation only in commodified forms. But in a covenantal society we would expect that the immanent, contractual relations of the market would be contained, sustained, and limited by the overarching, transcendent vision of covenant faith. Compassion, open-ended faithfulness, and a cosmic sense of God's shalom would set different limits for the contracts made among those who control the means of production; it would place the contract's narrow self-interest and limited obligations within a larger frame of reference. The "separate peace" of the isolated contract would be revealed as selfish fiction." For my money, this book sets Gwyn alongside such stalwarts as Timothy Gorringe and Michael Northcott when it comes to providing a Christian theological critique of capitalism, and what I like about the Quaker approach is that it is so grounded-not just the ability to lay out a critique, but also, a grounding in the fact that our 350 year-old heritage gives us considerable (though not unique) applied business experience from which to speak.
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