The Bible & Its
Interpretation:
Great Themes
a special focus on Wealth, Poverty,
and Economic Justice in the Bible
Saint Mary’s College of California
Theology & Religious Studies 189, Fall
2013
Tuesdays and Thursdays, 8:00 – 9:35 am
Dante Hall 116
Instructor: Michael Barram, Ph.D.
Office: Dante 335
Email: mbarram@stmarys-ca.edu (preferred)
Campus Phone: ext. 4458
Office hours: Tues and Thurs, 9:45–11:00 am, and by appointment
Student Disability Services: Student Disability Services extends reasonable and appropriate
accommodations that take into account the context of the course and its essential elements for
individuals with qualifying disabilities. Students with disabilities are encouraged to contact the
Student Disability Services Office at (925) 631-4358 to set up a confidential appointment to discuss
accommodation guidelines and available services. Additional information regarding the services
available may be found at the following address on the Saint Mary’s website: http://www.stmarysca.edu/sds
I. COURSE DESCRIPTION AND PURPOSE
Normally, “The Bible and Its Interpretation” (TRS 97) is the first of two courses taken to complete
the requirements for the “Theological Understanding” Learning Goal at Saint Mary's College of
California. Students take TRS 97 for lower division credit and then choose any upper division
“Theological Explorations” class (a group of courses that includes almost every course offered by
the Theology & Religious Studies Department) to complete the two-course sequence. (TRS 97, the
lower division course, currently functions as a prerequisite for all upper division TRS options.) This
section, TRS 110, however, enables qualified transfer students (based on class standing) to study the
biblical text—as recommended by the department for students beginning study in theology and/or
religious studies, and to satisfy the “Christian Foundations” core curriculum requirement—all while
earning the upper division credit these students need. Students in this section of TRS 110, therefore,
should recognize that although the primary title of this course is “The Bible and Its Interpretation”
(as is the case for every lower division [TRS 97] section of the class), the subtitle (“Great Themes”)
Barram, TRS 110: The Bible and Its Interpretation, Fall 2013 — Page 1 of 11
and the workload and academic expectations associated with this course reflect its upper division
status.
The class focuses on the Bible, the sacred scriptures of Judaism and Christianity. This diverse
collection of writings has served as inspiration and catalyst for a great number of central movements
and events in human history, including, of course, the Christian faith. In addition, these texts have
also had a profound influence on history and culture over the past two thousand years, particularly in
the West, in areas such as art, literature, music, philosophy, politics, and much more. As such, some
understanding of the Bible is essential for a well-informed perspective on the Western world. This
course will expose students to a range of significant texts, events, and themes in the Bible; in
particular, the class will place special focus on some of what the Bible has to say with regard to
issues of wealth, poverty, and economic justice—and what impact or implications such discussions
might have for biblical readers today; moreover, students will encounter some modern scholarly
methods and tools for biblical interpretation as we reflect on the influence and potential relevance of
this revered literary anthology that we call the Bible.
In view of this multifaceted approach, students will participate in a range of activities designed to
foster learning in a number of areas.
By the end of the course, students will have had opportunities to:
1. Demonstrate knowledge of major texts and themes of the Bible, including major
theological and interpretive principles central to the Catholic tradition—with
attention to their social, cultural, ethical, and/or theological implications; and
2. Demonstrate an understanding of basic methods and tools used in scholarly
interpretation of biblical texts; and
3. Demonstrate an ability to read biblical texts in light of relevant contextual factors
(e.g., historical, cultural, literary, theological).
The world today continues to deal with the shock and continuing aftermath of the major economic
downturn in 2008—a phenomenon that has been devastating for millions upon millions of people,
and which has demonstrated with striking clarity the interconnected and globalized nature of the
contemporary economic realities. Everyone has been affected in some way.
Times of upheaval and instability provide important opportunities to consider what is going on and
how we may try to make some sense of it all. In this regard, it is worth reflecting on our personal
perspectives and values—as well as our wider societal systems and institutional structures—related
to wealth, poverty, inequality, and economic justice—and how those perspectives, values, systems,
and structures function (for both good and ill) in the world today.
Questions and debates about these issues have engaged Jews and Christians for thousands of years,
and exploring some of that tradition may enable us to look anew—and with more critically analytical
eyes—at our own contextual realities. Biblical texts envision faith and behavior as finally
inseparable; thus, readers of the Bible are inherently challenged to ask how they may live faithfully
in the context of the predominant economic landscape.
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This class is designed to develop students’ skills in biblical interpretation; more specifically, we will
explore what a range of biblical texts and some of their interpreters say about issues of wealth,
poverty, inequality, and economic justice, focusing, in particular, on biblical economic values. We
will thus encounter and engage with a number of Christian responses to the difficult but pressing
question, “How shall we live?”
Specifically, at the end of the course, students will:
1. Know the major themes and characters of the Torah, including Abraham, Moses, and the
Covenant;
2. Know the major themes and characters of at least two of the Gospels;
3. Demonstrate knowledge of Catholic hermeneutical perspectives on the Bible as a divine
and human product;
4. Be able to articulate ways in which the Bible is dialogical, containing multiple voices;
5. Be able to employ advanced critical reading skills, covering both diachronic (i.e.,
historical-critical) and synchronic (e.g., literary, theological) methods;
6. Demonstrate an ability to use one or more of the standard tools in the study of the Bible
(e.g., marginal notes, commentaries, concordances);
7. Be able to articulate the ongoing relevance of the Bible with regard to the focal issue,
theme, or question of the course.
In this class, we will emphasize not only much of what the Bible says, but also how to
interpret biblical texts from various angles. A text (and the Bible itself is really a large collection of
many texts) is like a multifaceted diamond. The facets of a diamond reflect light differently
depending on the various angles from which we view it, illuminating aspects of the diamond’s
beauty, clarity, color, and quality in the process. Again, the process of reading a text well is actually
quite similar to studying a multifaceted diamond. We will learn to look at texts from different angles
and perspectives—with differing lenses, so to speak—focusing on different facets or aspects of the
text. Each of the approaches we use (i.e, skills we will learn, really) will enable us to ‘see’ or ‘hear’
different things from the text we’re studying. Students will find that the skills they develop for
reading biblical texts are quite useful for reading and studying many different kinds of literature (not
merely biblical and religious texts). Broadly speaking, the lenses through which we’ll be learning to
focus on texts can be grouped within one of three rubrics, as follows:
1. Getting Behind the Text. We will learn (a) about the social, cultural, and historical
contexts out of which biblical texts arise, as well as (b) how the texts that we are reading
came to be in our Bibles (e.g., we will learn how to discern the presence of earlier
traditions in the texts we read—a method or skill that scholars call “source criticism”—
and how biblical authors seem to have used those earlier traditions, and why—what
scholars call “redaction criticism”). In other words, “getting behind the text” refers to (a)
the socio-cultural and historical contexts presupposed by and reflected in the text and (b)
the history of the text itself.
2. Exploring the Text as it Stands: We will learn how to read biblical texts as literary works
Barram, TRS 110: The Bible and Its Interpretation, Fall 2013 — Page 3 of 11
that can be classified and interpreted in light of their literary characteristics (e.g., genre),
and we will draw on basic methods and skills (e.g., narrative criticism) that enable us to
examine carefully and fruitfully the final form of a text (as it appears in the Bible today).
The key difference between “exploring the text as it stands” and “getting behind the text”
is that in this case we concerned not with the variety of background issues pertinent to a
given text. Rather, the goal here is to explore and attempt to understand the internal
dynamics, characteristics and, as far as possible, the meaning of the text as it appears in
our Bibles.
3. Engaging the Implications of the Text. We will consider various ways in which biblical
texts have been understood, focusing on the implications of those interpretations. We will
also consider the role that readers play in the process of interpretation (in view of ‘social
location’ factors, for example) and what significance these texts might have for us as
readers—e.g., socially, ethically, and theologically. The emphasis here is neither on the
background of a text nor on its final form, per se, but rather on the reader’s (or readers’)
engagement with the text. We might say that inasmuch as this skill or approach focuses in
various ways on the role and function of the reader (or readers), it is specifically concerned
with what lies “in front of the text” (namely, with the interpreter of the text).
For different class sessions, we’ll be emphasizing one or more of these three ‘lenses’. Some days,
we’ll be employing just one of them, but at other times we may consciously touch on two or even
three. By the end of the course, you will thus have developed skills for interpreting texts rooted in all
three areas.
II. COURSE TEXTS
1. The Access Bible (New Revised Standard Version with the Apocrypha), Updated Edition.
Edited by Gail O’Day and David Petersen. New York: Oxford University Press,
2011. (ISBN: 978-0199777532)
- OR The Access Bible (New Revised Standard Version with the Apocrypha), 1st edition.
Edited by Gail O’Day and David Petersen. New York: Oxford University Press,
1999. (ISBN: 978-0195282177)
2. No Rising Tide: Theology, Economics, and the Future, by Joerg Rieger. Minneapolis:
Fortress, 2009. (ISBN: 978-0-8006-6459-6)
3. Everyday Justice: The Global Impact of Our Daily Choices, by Julie Clawson.
InterVarsity Press Books, 2009. (978-0-8308-3628-4)
**A number of additional required readings (in print or online) will be assigned as the course
progresses.
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III. COURSE REQUIREMENTS AND CRITERIA FOR GRADING
Four basic components will contribute toward the overall course grade:
1. Daily Reading Assignments and Class Participation (20%):
Approximately 15% of each student’s overall grade will be based on completion of daily
reading assignments. During the semester, you will often be given a written assignment,
usually on our class (Moodle) website, based on the reading for the next class or other
course material. These assignments will take different forms—e.g., a summary of the
reading assignment; a response to one or more questions; an exegetical analysis of an
assigned biblical passage; or, a personal reaction/response to the reading. Completion of
these assignments should significantly enhance student learning, and you should
approach them with that goal in mind. In most cases, adequately completed assignments
will receive full credit, but no late work will be accepted. Assignment grades will be
computed simply by dividing the number of assignments you complete by the total
number assigned during the semester. Thus, if you complete all of the assignments
satisfactorily, you will receive 100% toward the assignment portion (i.e., 15%) of the
overall course grade. Similarly, if you complete, say, only 3 out of every four assignments
during the semester (e.g., 15 out of 20), you will receive 75% (i.e., a “C”) for the
assignment portion of the overall grade—and so forth. In rare cases, and only when
stipulated by the professor, daily assignments may be assigned specific grades.
Important Note Regarding Evening Events: All students will be required to attend two
evening events relevant for the course as stipulated by the professor. (One must be the
event on October 22.) Please plan your schedule accordingly. Written responses will be
required in order to receive credit. Each evening event is worth two daily assignments.
Completion of a third event will earn one daily assignment’s worth of extra credit.
a. Tuesday, September 17 (7:30-9:00 pm, Soda) — Rabbi Harry Manhoff, “Judaism and
Jewish Holidays: A Conversation”
b. **Tuesday, October 22 (7:30-9:00 pm, Soda) — Michael Barram, “Reflections on
What Is and What Ought to Be: Theological Anthropology and Economic Values in
Genesis 1–3” (This event is required of all students.)**
c. Tuesday, November 19 (7:30-9:00 pm, Soda) — Zach Flanagin, “Apocalypse How: A
Brief Guide to Reading Revelation”
Approximately 5% of each student’s overall grade will be based on in-class
participation. Students are expected to participate actively, attentively, and substantively
in all class activities, including discussions. Class participation includes coming to class
prepared with adequate materials for all class activities. For example, as a course on the
Bible, students are required to bring a Bible to class each day (unless specifically
instructed otherwise); failure to do so will result in a lower overall grade. The use of
electronic devices for non-classroom-oriented purposes is prohibited and will have a
substantial, negative effect on a student’s overall grade. In general, when it comes to
Barram, TRS 110: The Bible and Its Interpretation, Fall 2013 — Page 5 of 11
verbal, in-class participation, quality is more important than quantity.
2. Mid-Term Exam (30%): The mid-term exam will include both “objective” and
essay questions based on the assigned readings and activities as well as in-class information.
A study guide will be provided in advance of the exam.
3. Exegetical Paper Project (20%): Each student will prepare an analytical research
paper on a biblical passage. Specific instructions will be forthcoming. Late papers will not be
accepted.
4. Final Exam (30%): The final exam will include both “objective” and essay questions based
on the assigned readings and activities as well as in-class information. The essay portion will
be administered as a take-home test; the “objective” portion will be taken in class. A study
guide will be provided in advance of the exam.
These four components are weighted approximately as follows:
a. 20%—Daily Reading Assignments and Class Participation
b. 30%—Mid-Term Exam
c. 20%—Exegetical Paper Project
e. 30%—Final Exam
100% of total course grade
IMPORTANT NOTE ABOUT ATTENDANCE: Although no specific percentage is assigned to
the overall grade for attendance, failure to attend class regularly can detract significantly from
student learning and, thus, from the overall course grade. As indicated below, student grades will
not be penalized in any way for missing one, two, or three class sessions. Penalties will be
deducted from a student’s overall course grade, however, for four or five absences. Except in
unusual situations, students who miss more than five classes (i.e., 3 weeks’ worth of class) will
fail the course.
1 absence = no deduction from the overall grade
2 absences = no deduction from the overall grade
3 absences = no deduction from the overall grade
4 absences = 2.5% total deduction from the overall grade
5 absences = 4% total deduction from the overall grade
6 or more absences = Failure of the entire course
Additional note: No distinction is made between “excused” and “unexcused” absences. Also,
tardiness to class interrupts and hinders learning. Students are expected to be in class on time.
More than two or three tardies during the semester may also lower your overall course grade.
In general, the following grading scale is used in this course. (On written work [e.g., exegetical
papers and essay questions on exams], letter grades correspond to the middle of a given grade
scale. For example, a “C” paper translates to a grade of 75% [the middle of the “C” scale”]; a “B” paper receives an 81%, and so forth.)
A
94-100
B+ 88-89
C+ 78-79
D+ 68-69
F
0-59
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A- 90-93
B 83-87
B- 80-82
C 73-77
C- 70-72
D 63-67
D- 60-62
NOTES ON GRADING: Although effort on coursework is noted, appreciated, and admired, grades
are based on achievement, not effort. In line with Saint Mary’s College of California standards,
an “A” denotes “excellent” achievement in all respects (i.e., outstanding mastery of content,
organization, style, etc.). A “B” grade signifies achievement that is “above average” (i.e., solid
work overall, with relatively minor deficiencies in terms of content, organization, style, and so
forth). A “C” grade is awarded for “average” work (satisfactory; more significant deficiencies
with respect to content, organization, style, etc.). The “D” grade is for “marginal” and/or
“unsatisfactory” work (major deficiencies with respect to content, organization, style, etc.). In
line with these criteria, grades above a B- indicate uncommonly strong student achievement.
NOTE ON DUE DATES: As noted, late work will not be accepted. If you are going to miss a class
or your printer breaks, please email me a copy of the assignment before the start of the class in
which it is due (or by the date and time the assignment is due).
IV. CLASS GUIDELINES AND EXPECTATIONS
1. Be courteous. Respect one another. In this course we will be analyzing and discussing a
range of controversial and difficult topics. Please be courteous, even when you disagree with
something or someone. Please do not ridicule other viewpoints. All of us can learn something
from listening to others with an open mind. Students usually bring with them a range of
perspectives, allegiances, and interests concerning the topics to be addressed, and it is
imperative that class participants treat one another with respect and dignity. Students should
expect to engage in honest and energetic debate, but personal attacks are never appropriate.
2. Do not shy away from your own opinion. Our goal is not to settle questions that people have
been arguing about for centuries. It is to come to a better understanding of a range of
viewpoints so that we can each make more informed choices.
3. Familiarize yourself with the Academic Honor Code. Cheating and plagiarism (the copying of
someone else’s words or ideas without properly citing them) will not be tolerated. Note: you
must cite the source of every bit of information that you use in your written work, unless it is
clearly common knowledge known by any person on the street. These citations are required
after every paraphrase or quote. Also, you must use quotes if you copy three or more words
in a row from any source. (Even one technical or particularly specific word that is not your
own should be cited.) I take academic integrity very seriously. If you have any questions,
please do not hesitate to ask me! It is always better to be safe than sorry. Cite your sources
and influences at all times.
4. Classroom Style: This course incorporates a variety of classroom styles, including lecture,
large and small group discussion, and perhaps even seminar. More than one style may be
utilized during a given class session. Students should be prepared to participate in a variety of
learning environments. There is a Moodle website for this course. Students must be sure to
check Moodle (and your email inboxes) prior to each class session, to ensure that you have
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completed all work in preparation for upcoming class sessions.
5. Minimum Homework Expectations: This class meets for 1 hour and 35 minutes per session.
The student and faculty handbooks both stipulate that a minimum of 2 hours of homework is
expected for each hour of in-class time. Thus a student aiming for a minimum-to-average
grade should expect to devote a minimum of two hours of outside work for each in-class
session (i.e., a minimum of more than 6 hours and 20 minutes of focused homework per
week, in addition to the 3 hours and 10 minutes spent in class per week). Therefore, students
should plan on about 3-4 hours of homework for each day of class, on average. Careful
reading of assigned materials is essential for success in the course. Students should be aware
that readings will not necessarily be treated thoroughly in class lecture or discussion;
therefore, it is imperative that all readings be completed thoroughly. Taking at least brief
notes on assigned readings (whether in the margins of the Bible or book, or on a separate
sheet of paper) is strongly recommended.
6. Cell Phones and Electronic Devices: Since cell phones and other electronic devices not
directly related to classroom learning are distracting to everyone, they are not to be used
during class sessions unless explicit permission to do so has been granted by the professor.
Violation of this policy will result in a lower grade in the course. (Use of a cell phone during
classroom hours may be registered in the grade book as an absence for that particular day.)
V. COURSE SCHEDULE
The readings listed below are required of all students; they should be read carefully and thoroughly
prior to the class session with which they are listed. Please remember that additional readings
may be assigned as the course proceeds. The schedule is tentative and subject to revision.
Tues
Sept 3
Introduction and Course Overview
Thurs
Sept 5
Brief Overview of Wealth and Poverty in the Bible
Handout of Biblical Readings
Tues
Sept 10
Biblical Study, Canonization, and Christian Interpretation of the Bible
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Genesis 11:27–13:18; 15:1–21:21; 22:1-19; 24:1-67; 25:7-11; 25:19–26:25;
26:34-35; 27:1–36:8; 37:1–46:7; 46:26–48:21; 49:29–50:26
Barram, “Introduction to Reading Biblical Stories”
Barram, “A Brief Introduction to the Study of the Bible”
Barram, “Introduction to Biblical Translation”
Barram, “Introduction to Biblical Genre”
Handout: “Important Documents Related to Catholic Teaching on Scripture”
Handout, “Excerpts from Divino Afflante Spiritu” (Pope Pius XII, 1943)
Handout, “Excerpts from Dei Verbum” (Pope Paul VI, 1965 [Vatican II])
Barram, “A Brief Introduction to the Canon of the Bible”
Thurs
Sept 12
The Exodus as Israel’s Foundational Story; Israel’s Covenant with God
Exodus 1:1–6:9; 7:1–17:7
Numbers 11:1-23; 11:31-34; 14:1-25
Exodus 19:1–20:21
Deuteronomy 5:1-21
Exodus 31:18–34:10
Deuteronomy 6:1–11:28; 30:1-20; 31:9-29; 34:9-12
Tues
Sept 17
Israelite Covenantal Economic Justice
Shipler, “At the Edge of Poverty” (Introduction); and
“Money and Its Opposite” (ch. 1) in The Working Poor: Invisible in
America
Selected covenantal legal texts about widows, orphans, and resident aliens:
Exodus 20:8-11; 22:21-24; 23:9; Deuteronomy 5:12-15; 10:16-22;
24:17-18; 25:5-10; 27:19; Leviticus 19:33-34; 25:35-38
Selected covenantal legal texts about the treatment of slaves:
Exodus 20:8-11; 21:2-11; 23:12; Deuteronomy 5:12-15; 15:12-18;
Leviticus 25:39-55
Selected covenantal texts about honesty and fair treatment in the marketplace:
Exodus 23:1-9; Deuteronomy 16:18-20; 24:14-15; Leviticus 19:13,
19:15-18, 35-37
Genesis 38:1-30
Thurs
Sept 19
Israelite Covenantal Economic Justice, continued
Selected covenantal legal texts concerning provision of food for the poor:
Exodus 23:10-11; Deuteronomy 23:24-25; 24:19-22;
Leviticus 19:9-10; 23:22
Selected covenantal legal texts regulating collateral and the charging of
interest on loans:
Exodus 22:25-27; Deuteronomy 23:19-20; 24:6, 10-13;
Leviticus 25:35-43
Selected covenantal legal texts concerning the Sabbatical and Jubilee Years:
Deuteronomy 15:1-11; Leviticus 25:1-34
Tues
Sept 24
The Monarchies, and the Biblical Prophets on Justice
The Rise of the Monarchy
1 Samuel 7:15–8:22; 9:15-17; 10:20-25; 12:13-25; 15:1-31
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2 Samuel 5:1-5; 7:8-17; 11:1–12:24
1 Kings 2:1-4; 2:10-12; 3:1-28; 4:20-21; 4:29-34; 6:1; 9:1-9;
10:1–11:13; 11:41-43
Division Into Two Kingdoms: Israel (in the North) and Judah (in the South)
1 Kings 11:42–12:33; 14:1-16
Eighth-Century Prophetic Critiques of the Kingdoms
Amos 1:1-2; 2:6-8; 3:1-2; 3:13-15; 4:1–6:7; 6:14; 8:4-12
Isaiah 1:1-28; 2:1-4; 3:13-15; 5:8, 20-23; 10:1-4
Micah 4:1-5; 6:1-8; 7:18-20
Excerpt from Downfall of the Kingdom of Israel
2 Kings 17:5-18
Excerpts from the Downfall of the Kingdom of Judah
2 Kings 21:1-16; 22:1–23:15; 23:19-27; 24:10-16; 25:8-12
Prophetic Critiques and Hopeful Visions
Ezekiel 18:1-32; 22:1-31
Isaiah 58:1-14; 61:1-11
Thurs
Sept 26
Creation, Theological Anthropology, and Biblical Values: Genesis 1
Genesis 1:1–2:4a
Tues
Oct 1
Creation, Theological Anthropology, and Biblical Values: Genesis 1-2
Genesis 1:1–3:24
Thurs
Oct 3
Human Choices and Their Consequences: Genesis 2–4
Genesis 2:4b–4:26
Tues
Oct 8
Contemporary Economic Thought and Practice in Biblical Perspective
TBA
Thurs
Oct 10
Mid-Term Exam
Tues
Oct 15
The Gospel of Mark
Mark 1:1–16:8
Thurs
Oct 17
The Gospel of Mark, continued
Mark 1:1-13; 8:22–10:52; 16:1-8
Tues
Oct 22
Triple Tradition: “A Camel Through the Eye of a Needle.”
Mark 10:17-31
Matthew 19:16-30
Luke 18:18-30
David W. Kling, “Follow Me” (ch. 1 in The Bible in History [accessible
Through the library’s “Ebrary” database, via our class’s Moodle
website])
Thurs
Oct 24
NO SCHOOL – Mid-Term Holiday
Tues
Oct 29
Comparing Matthew and Luke: The Sermons on the Mount/Plain
Matthew 5:1–7:29
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Luke 6:17-38; 12:13-34; 16:1-15
Joerg Rieger, No Rising Tide, pp. 1-4, 29-48
Thurs
Oct 31
Comparing Matthew and Luke
Matthew 1:1–5:48
Luke 1:1–6:17-38
Mark 16:1-8
Matthew 28:1-20
Luke 24:1-53
Rieger, pp. 77-88
Tues
Nov 5
The Gospel of John
John 1:1–21:25
Thurs
Nov 7
Matthew: “Are you envious because I am generous?”
Matthew 15:1-9; 18:23-35; 20:1-16; 22:34-40; 23:23-24; Matthew 25:31-46
Rieger, pp. 89-106, 116-121
Tues
Nov 12
Summary of Catholic Social Teaching in Biblical Perspective
Excerpts from the U.S. Catholic Bishops’ Letter, “Economic Justice for All”
Rieger, pp. 122-140
Be sure to watch the film “Romero” BEFORE this class!
Thurs
Nov 14
Luke: “Go and do likewise.”
Luke 10:25-37
Rieger, pp. 140-153
Tues
Nov 19
Luke: “This son of mine was . . . lost and is found!”
Luke 14:7-34; 15:1–16:15
Clawson, pp. 20-51
Thurs
Nov 21
Luke: “Father Abraham, have mercy on me . . . I am in agony . . .”
Luke 16:19-31; 19:1-10
Clawson, ch. 2
Tues
Nov 26
NO CLASS
Thurs
Nov 28
NO CLASS – Thanksgiving
Tues
Dec 3
Reviewing the Semester’s Journey
Clawson, chapters 3, 4, and 5
Thurs
Dec 5
Exploring Implications: In the Search for Economic Justice,
What Can We Do? What Can I Do?
Clawson, chapters 6, 7, and the “Conclusion”
Tuesday Dec 10
FINAL EXAM
*8:00-10:00 am
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