This interdisciplinary exploration has gained depth and momentum since 2010. The first phase of Humanomics was the Freshman Foundation Course (FFC), “Humanomics: Exchange and the Human Condition,” which grew out of an extended discussion of the fundamental disconnect between scholars in the humanities and economics. At the core of the FFC course is the concurrent reading of texts from Economics and English, co-taught by Jan Osborn in the Department of English and Bart Wilson in the Economic Science Institute.
The three guiding questions of the freshman seminar course are What makes a rich nation rich? What makes a good person good? And what do these questions have to do with one another? While exploring these and other questions about markets and ethics, students will challenge the perception of economics as distinct from the humanities. This course combines an economic inquiry into the human propensity to exchange with the cultural interpretation of the human condition in novels, short stories, poems, and films. The instructional methods include Socratic roundtable discussions of the texts, laboratory experiments, journaling, focused free writes, and four expository papers/short stories.
Offered each fall since 2010 and awarded the 2011-2012 Pedagogical Innovation Award, Humanomics has grown, at the request of students, beyond a freshman course. The Presidential Seminar is a question-based Socratic Seminar where novels and economics and philosophy texts are read concurrently to continue the content and pedagogy of the FFC. Offered every semester since Fall 2011, the participating students represent all four years of Humanomics: Exchange and the Human Condition.
In Fall 2016 Keith Hankins joined the Humanomics program as an Assistant Professor of Philosophy.
The program in Humanomics is a community of scholars, students and professors alike, which is dedicated to inquiring about the causes and consequences of prosperity in the last 200 years and the human condition therein. The core courses are co-taught and cross-listed with professors from different disciplines and with texts from both disciplines read concurrently. Using Socratic dialogue, the professors’ job is to explore and learn alongside the students, rigorously teaching them how to ask good questions in an attempt to go beyond expected answers, modeling the importance of asking good questions in an academic pursuit.
The teaching in Humanomics is not personalized to the student, or for the student; rather, Humanomics is personalized by the student who explores his or her own questions about prosperity and the human condition. This sustained inquiry as part of a community of scholars is central to the learning environment. The goal of the program is not only to blur disciplinary lines but also the line between teaching and research, because teaching—like research—is about discovery. Inspired by Oxford University’s high table, the Humanomics community regularly breaks bread together as part of the Presidential Seminar, creating and enhancing bonds between students across all four years, between professors, and between professors and students.
Presidential Seminar Texts
- Fall 2016: The Great Escape: Healht, Wealth, and the Origins of Inequality (Deaton) and Great Expectations (Dickens)
- Spring 2016: Markets without Limits (Brennan and Jaworski) and Frankenstein (Shelley)
- Fall 2015:The End of Abundance: Economic Solutions to Water Scarcity (Zetland) and How to Get Filthy Rich in Rising Asia (Hamid)
- Spring 2015:The Logic of Liberty (Polanyi), The Study of Man (Polanyi), The Trial (Kafka), and The Complete Stories (Kafka)
- Fall 2014:The Theory of Moral Sentiments (Smith) and The Brothers Karamazov (Dostoevsky)
- Spring 2014:Individualism and Economic Order (Hayek), Creative Destruction: How Globalization is Changing the World’s Culture (Cowen), and Netherlands (O’Neill)
- Fall 2013:Personal Knowledge (Polanyi) and Gulliver’s Travels (Swift)
- Spring 2013:The Ethics of Competition (Knight) and Faust (Goethe)
- Fall 2012:The Constitution of Liberty (Hayek) and Germinal (Zola)
- Spring 2012:The Constitution of Liberty (Hayek) and The Great Gatsby (Fitzgerald)
- Fall 2011:Bourgeois Dignity (McCloskey) and Pride and Prejudice (Austin)
Keith Hankins and Bart Wilson will co-teach an upper-division course entitled, "Humanomics: Adam Smith and the Morality of Markets," cross-listed in Economics and Philosophy.
Originally rooted in moral philosophy, economics began as the study of political economy in the 18th century, the study of how polities create wealth. The foundation of this inquiry was the simple observation that humans have the unique propensity to truck, barter, and exchange one thing for another. Springing as it did from moral philosophy, classical political economy was never a positivistic endeavor. Adam Smith’s first requirement of a theory of economics was that it should fit the facts, but if the foundation of the inquiry are observations on what humans do, then moral evaluations of how humans go about doing what we do are just as critical as other facts. And so it was that the same brilliant mind that authored the Wealth of Nations also spent his career working and reworking The Theory of Moral Sentiments. The aim of this course is to reintegrate ethics with economics, as was the case in the 18th century, by dialogically exploring Adam Smith’s two great texts.
Keith Hankins and Jan Osborn are co-teaching a first year seminar course entitled, "Humanomics: Exchange and the Human Condition."
Interterm, January, 2016
Jan Osborn and Bart Wilson co-taught an upper-division course entitled, "Humanomics: Knowledge, Satire, and the Facts and Values of Economics," cross-listed in Economics and English.
This course dialogically explores Jonathan Swift’s classic Gulliver’s Travels and Michael Polanyi’s Personal Knowledge to shape and reshape the basic principles of microeconomics. By presenting Gulliver’s “plain facts” of economics, which are not “so studious of ornament as truth,” economists have done what Polanyi rejects, a severing of fact from value, economic science from humanity. Our project is to reintegrate the personal involvement of the knower into our understanding of economics by juxtaposing Swift’s biting satire on the depravity of the human animal with Polanyi’s affirmation of humankind’s passionate commitment to discovery. In short, the course develops a fiduciary approach to presenting the principles of economics.
Interterm, January, 2015
Jan Osborn and Bart Wilson co-taught an upper-division course entitled, “Humanomics: Liberty, Economics, and the Knowledge of Good and Evil,” again cross-listed in Economics and English.
To be human is to know good and evil. To be human is not to be an angel but to have the liberty to decide. To be human is to be limited, to face trade-offs. This course dialogically explores John Milton’s epic Paradise Lost and Thomas Sowell’s Knowledge and Decisions to shape one of the most fundamental questions of economics outside the Garden of Eden—not what must be decided but who shall decide. How do we apply the knowledge of good and evil in a society of strangers? Do we praise or blame the individual free to choose? Or the results of an economic order incomprehensible to any one mind? "The world [is] all before [us], where to choose."
Interterm, January, 2014
Jan Osborn and Bart Wilson co-taught an upper-division course entitled, “Humanomics: Ethics in Economic Growth and Economic Growth in Ethics,” which was cross-listed in Economics and English.
This course analyzed and synthesized, via literature, economic history, and film, the exponential economic growth of the last two-hundred years—the “Great Fact”—by exploring retail commercialism in its nascence and the new ethics of bourgeois dignity and liberty that not only make the Great Fact possible but also further embourgeoisfy and open society. How can this economic growth be relentless but principled, destructive but creative? Has the Great Fact been narrowly exploitative or broadly prosperitive? We considered literary works and economic theory as co-constitutive social texts that have historically both helped produce the complex structure of bourgeois ethics.