@article{Buijs2017,
title = {De heilige drie-eenheid van het economisch verkeer},
author = {Govert Buijs},
url = {https://www.tijdschriftcdv.nl/inhoud/?jaar=2017&nummer=3},
year = {2017},
date = {2017-10-01},
journal = {Christen Democratische Verkenningen},
volume = {2017},
number = {3 / herfst},
pages = {44-52},
abstract = {Het economisch verkeer draait bij de gratie van de eerbiediging van een drie-enig contract: het formeel-juridische contract, het vertrouwenscontract en het samenlevingscontract. Het vertrouwenscontract en het samenlevingscontract zijn echter de afgelopen periode verwaarloosd, met alle gevolgen van dien. Er is een vernieuwingsagenda voor (financiële) instellingen en hun personeel nodig die herstel van die contractbreuk beoogt. Net als bij het theologische leerstuk van de drie-eenheid vooronderstelt dit herstel een ommekeer. En als er één inzicht is dat vele wereldreligies en filosofische stromingen delen, dan is het dit: een ommekeer is niet gemakkelijk, maar beslist mogelijk.},
keywords = {},
pubstate = {published},
tppubtype = {article}
}

@article{Buijs2013,
title = {Christianity and the Vicissitudes of European Burgher Culture: an Anamnetic Exercise},
author = {Govert Buijs},
doi = {dx.doi.org/10.1080/09637494.2013.811161},
year = {2013},
date = {2013-04-19},
volume = {41},
number = {2},
pages = {103-132},
abstract = {In this article I offer an historic reconstruction of the way Christianity, with the concept of agape/caritas as a lodestar, has shaped the ‘burgher culture’ in Western Europe that to a large extent has remained typical for western society up to the present day. The socio-moral infrastructure of this burgher culture consists of a specific ‘coalition’ of various values that are at the same time distinct and interconnected: among these are freedom, equality, solidarity, peace, dignity of labour, promise-keeping, associative life. This burgher culture, however, is only weakly developed theoretically (Althusius being the exception here) and in practice turns out to be fragile. Its critics have been much better able to voice their criticism than its defenders have been able to articulate its own logic, which hence tends to become ‘forgotten’. One can discern five different temptations that may have the effect of undermining the socio-moral infrastructure of burgher culture. Amid the often theoretically elaborated and practically attractive dynamics of these temptations, Christian social and political thought, as developed particularly in the nineteenth and twentieth centuries, is a moderating, preserving and challenging force within this culture.},
keywords = {},
pubstate = {published},
tppubtype = {article}
}

@article{Buijs2012,
title = {Worldview, the credit crisis and the “unity of life”; From “framework” to “deep commitment”},
author = {Govert Buijs},
url = {https://www.moralmarkets.org/wp-content/uploads/Buijs2012.pdf},
doi = {10.4102/koers.v77i1.186},
isbn = {2304-8557},
year = {2012},
date = {2012-06-30},
journal = {Bulletin for Christian Scholarship},
volume = {77},
number = {1},
pages = {1-9},
abstract = {The term ‘worldview’ harbours different dimensions that are not always clearly distinguished. A worldview can be considered to be a personal matter, but it may also be a more collective phenomenon, as it can manifest itself for example within a certain sphere of life (e.g. politics or economics) as a full-blown ideology or a more implicit ‘embedded worldview’. A second distinction can be made between the dimension of a deep, existential commitment and that of an encompassing mental framework, between spiritual inspiration and a more or less intellectually coherent system. There may be tensions between these various dimensions. Having a worldview as a person may imply being in conflict with other worldviews that are embodied in certain social fields. How can people deal with these conflicts? One can easily be seduced to avoid the conflicts and to shift gears between them. With the credit crisis and economics used as an illustration, this article explores some of the techniques that people – consciously, semi-consciously or unconsciously – may employ to navigate the differences between various social domains and their inherent worldviews. In order to support people to regain some unity, the notion of worldview may still be helpful, but interpreted primarily as ‘deep commitment’.},
keywords = {},
pubstate = {published},
tppubtype = {article}
}