The second initial article http://www.thepublicdiscourse.com/viewarticle.php?selectedarticle=2008.10.14_James_Harold_Thinking%20About%20Greed_.xml
from which I quote:

. . . Is there anything before this nineteenth and twentieth century - and now twenty-first century - oscillation between the state and the market? Anything that might help us sort out our current dilemmas?

Indeed there is, and we need not pose the dilemma as one between markets and states, for there exists a long tradition emphasizing the importance of ethics in the conduct of a business life that is both efficient and just. Its most sophisticated exposition occurred in Thomist elaborations of Aristotelian ethics. Eighteenth century Enlightenment thinkers also made ethical conduct a central feature of their political economy. These traditions did not supply simply utilitarian reasons for behaving ethically, but they did emphasize that ethical behavior brings many benefits, and that an unethical society is dissatisfied and destructive.

The Conditions of Trust

. . .

In the first place, a strong ethical framework answered a critical and quite practical question that is central to the operation of a market economy and in particular of financial markets: How can I trust the person with whom I am conducting a business transaction? In the Aristotelian tradition, businesses developed simply as an extension of the household, the oikos, and the kind of trust that was required for business dealings developed simply as an extension of personal honesty and reputation. There was no distinction between personal and business behavior.

And, after all, if we can marginalize 'family' (i.e., 'household') into oblivious nonsense and acceptable abandonment of trust (of trust, at very least consider: divorce PLUS abortion) and as well fail to require the moral in, and shout-down the spiritual from, the public square, why not remove contracts from both commonsense decency of agreement and the simple ethics by which the other party is 'like family'?

(The updated map thus reads: 'This way be monsters . . . AND chaos and Hell')