On Economics and Religion

religion, attitudes, norms, stability,

Religious extremism: The good, the bad, and the deadly

This paper challenges conventional views of violent religious extremism, particularly those that emphasize militant theology. We offer an alternative analysis that helps explain the persistent demand for religion, the different types of religions that naturally arise, and the special attributes of the “sectarian” type. Sects are adept at producing club goods – both spiritual and material. Where governments and economies function poorly, sects often become major suppliers of social services, political action, and coercive force. Their success as providers is much more due to the advantages of their organizational structure than it is to their theology. Religious militancy is most effectively controlled through a combination of policies that raise the direct costs of violence, foster religious competition, improve social services, and encourage private enterprise. Copyright Springer Science+Business Media B.V. 2006Econoimcs of religion, Religious violence, Extremism, Sectarianism, Terrorism, Suicide-bombing, Rational choice,

Preference modification vs. incentive manipulation as tools of terrorist recruitment: The role of culture

Terrorism is a tactic much more likely to be used when combatants have asymmetric numerical strength and weaponry. Only if one side is comparatively very weak will it use terror tactics. This weakness requires a means of controlling strong incentives for free-riding or defection from the weaker side. There are two (nonexclusive) answers: (1) Atttract or inculcate recruits with an innate preference for cooperation, even if it results in the recruit's own death (2) Create a set of incentives that reward loyalty, by giving access to excludable near-public (“club”) goods. Culture is the key to achieving either of these solutions. Culture is defined here as the set of “inherited” beliefs, attitudes, and moral strictures that a people use to distinguish outsiders, to understand themselves and to communicate with each other. The primary question is whether culture creates a preference for cooperation as a primitive, or accommodates incentives such as excludable club goods that can only be obtained by cooperation. The difference between the two accounts matters greatly for determining the correct strategy to fight terrorism. If terrorists are selected for having unusual (cooperative, from the perspective of the terror group) preferences, then recruitment must be disrupted somehow. If, on the other hand, terrorists allow themselves to be recruited to gain access to club goods, then the intervention strategy must be the disruption of social networks that credibly guarantee access to those club goods. Copyright Springer Science+Business Media B.V. 2006Terrorism, Culture, Ideology, Commitment, Club goods,

Religion in macroeconomics: a quantitative analysis of Weber’s thesis

Religion, Growth, Industrial revolution, O11, O41, Z12,