What, exactly, is "proto-capitalism?"

Have you ever heard of the term, "proto-capitalism?" I have heard it from two groups. The first group are those Catholics who wholeheartedly accept capitalism. For this group, the proto-capitalism period is evidence that the capitalism under which we live today has its origins in Catholic teaching. The second group are other capitalists who say that the proto-capitalism period was a period of transition from economics being considered a sub-category of ethics, where it was subject to religion and philosophy, to its own separate field of study. There is one thing that is generally acknowledged by both of these groups, however. Whatever proto-capitalism was, it was not capitalism. It is the name given by these groups to a particular time that, according to them, was a transition in European economics to capitalism. This leaves some important questions. What was the preceding economic system? What changes separate proto-capitalism from the period that preceded it? What changes separate proto-capitalism from actual capitalism? Finally, is there possibly another name we in the current age can apply to what these groups call proto-capitalism? 

A Road Not Taken

by Thomas Storck

 

On Sunday May 8, 1949 The New York Times published a short article entitled "Vatican Paper Assails 'Atheism' in Capitalism." Consisting of only three short paragraphs the article refers to an article just published in the Vatican's newspaper, L'Osservatore Romano, and written by that paper's editor-in-chief, Count Giuseppe Dalla Torre. The Times quotes Dalla Torre that "capitalism `is atheistic in its structure: gold is its God,'" and goes on to say that the article "defines capitalism as substantially greedy and says its aim is to dominate because it is never satisfied." 

On the Foundations of Distributism: Property, Family, Politics, Economy. Part 3

by Thomas Storck

The following is the English version of part three of an article/interview by Thomas Storck, “Sui Fondamenti del Distributismo: Proprietà, Famiglia, Politica, Economia,” published in Bollettino di dottrina sociale della Chiesa, July/Sept. 2020, pp. 73-84.

 

For information on the Italian publication, see here.

Distributism and the French Revolution

by Maciej Wąs

Gilbert Keith Chesterton’s attitude towards the French Revolution seems to be, at least in very many cases (and I know it from experience) a rather uncomfortable matter; Andrew Greely, in an introduction to the beautiful Sheed & Ward Classics reedition of Masie Ward’s Gilbert Keith Chesterton prophesized that the alliance between Chesterton and the so called “traditional Catholic circles” (the integrists, or whatever else we call them – every name seems somewhat deficient, and definitely controversial), which was forming at the time, would not last long. It was the year 2005. Indeed, Greely was right; and at least in Poland this alliance is now almost dead. Our traditional Catholic communities, first fascinated with Chesterton’s apologetics and imbibing his works almost maniacally (about twelve or ten years ago), tend to talk about him less and less, with the general tactics consisting in pushing him further and further away by the power of “discreet reticence.” “Chesterton? Ah, yes; good writer. Tea?”

Socialism and the Early Distributists

by David W. Cooney

Distributists are often accused of being socialists, or at least quasi-socialists. This is a claim which we vehemently deny. However, it might be a surprise to know that some of the early distributists were involved in the early socialist movement. Does this fact not give credence to the claim that distributism is a form of socialism? Does this mean that distributists are being dishonest or inconsistent about the origins and aims of the distributist movement? These are serious questions which we must be prepared to answer. Although many people seem to be growing disillusioned by capitalism, the majority are not so deluded as to accept socialism. In order to address the issue, we must look at the beginnings of both the socialist and distributist movements.

Distributism and Medieval Romanticism

With its emphasis on local economy, local markets, local farms, local government and, maybe most of all, guilds, would it be fair to say that distributists are longing for a return to the way things were in the medieval era? Are distributists merely a group of anachronistic dreamers with romantic views of medieval life, not only separated from the real world of today, but even from the realities of the medieval world?