Abstract
This article argues for an articulation of the “eurochristian worldview” in order to situate neoliberalism as an expression of eurochristian colonialism. It uses an interdisciplinary focus on discourse related to neoliberalism and religion to evidence the necessity for analyses based on worldview. Following the thinking of Indigenous authors and cognitive theory to articulate key distinctions between worldview, culture, and religion, it challenges conventional secularization narratives for being, like neoliberalism, an expression of eurochristian worldview and ongoing colonization.
Highlights
The central aim of this article is to situate the phenomenon and the term that has come to be called “neoliberalism” within a longer history, arguing that “neoliberalism”is but the latest expression of colonizing impulses deeply embedded in the eurochristian worldview (Tinker 2019)
In terms of cognitive theory, secularization narratives are motivated by eurochristian Idealized Cognitive Models (ICMs), which are a particular expression of the LIFE IS A JOURNEY metaphor and source–path–goal ICM
I have attempted an interdisciplinary assessment based on worldview to assess the persistence of a eurochristian disposition in neoliberalism
Summary
The central aim of this article is to situate the phenomenon and the term that has come to be called “neoliberalism” within a longer history, arguing that “neoliberalism”. Historical tensions between varying Christian colonizers (Protestant versus Catholic, for example) are rooted in the religious wars of Europe that purported to solve the issue by stabilizing nation-state boundaries in Europe through efforts such as the 1648 Treaty of Westphalia From this perspective presented here, left-leaning liberation-theologians and right-leaning evangelicals both embrace the virtues of “Christian civilization”, continuing a drama that keeps a eurochristian worldview present.. Europeans are often quick to situate a distinction between themselves and the more overtly imperialistic United States, the economic developments underwriting neoliberalism were formed within a eurochristian worldview that persists today. It is masked by secularization narratives, which is why an analysis like this is necessary. The opportunity to ponder questions concerning neoliberalism and religion invites us to link what may seem “everyday” and obvious to a deeper and ongoing, nefarious history premised on the ongoing erasure of non-eurochristian peoples
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