the former. On the contrary, it is
the general opinion to-day that the so-called classical treatment of
economics has proved disastrous in its application to real life,
and that future generations will witness a retreat to the earlier
position. The classical economists committed the cardinal error of
subordinating man to wealth, and consumption to production. In their
attempt to preserve symmetry and order in their generalisations they
constructed a weird creature, the economic man, who never existed, and
never could exist. The mediaevals made no such mistake. They insisted
that all production and gain which did not lead to the good of man was
not alone wasteful, but positively evil; and that man was infinitely
more important than wealth. When he exclaims that 'Production is on
account of man, not man of production,' Antoninus of Florence sums
up in a few words the whole view-point of his age.[1] 'Consumption,'
according to Dr. Cunningham, 'was the aspect of human nature which
attracted most attention.... Regulating consumption wisely was the
chief practical problem in mediaeval economics.'[2] The great
practical benefits of such a treatment of the problems relating to the
acquisition and enjoyment of material wealth must be obvious to every
one who is familiar with the condition of the world after a century of
classical political economy. 'To subordinate the economic order to
the social order, to submit the industrial activity of man to the
consideration of the final and general end of his whole being, is
a principle which must exert on every department of the science
of wealth, an influence easy to understand. Economic laws are the
codification of the material activity of a sort of _homo economicus_;
of a being, who, having no end in view but wealth, produces all he
can, distributes his produce in the way that suits him best,
and consumes as much as he can. Self interest alone dictates his
conduct.'[3] Economics, far from being a science whose highest aim
was to evolve a series of abstractions, was a practical guide to the
conduct of everyday affairs.[4] 'The pre-eminence of morality in
the domain of economics constitutes at the same time the distinctive
feature, the particular merit, and the great teaching of the economic
lessons of this period.'[5]

[Footnote 1: _Irish Theological Quarterly_, vol. vii. p. 151.]

[Footnote 2: _Christianity and Economic Science_, p. 10.]

[Footnote 3: Brants, _Les Theories economi