Suchergebnisse

The paper, which follows Max Weber's `The Economic Ethics of World Religions' in form and spirit, tries to depict the motivations of economic activity in prerevolutionary Russia. This first part of the paper analyses, on the one hand, the patrimonial-bureaucratic Muscovite state with its system of liturgies and, on the other hand, the Russian-Orthodox Church which, in contrast to the Western development, became integrated in the patrimonial state, and finally the Russian-Orthodox religion which can be characterised by its three aspects as magical-traditional, ritual and mystical. It led to an attitude of world indifference rather than world domination and did not produce independent powers to break open the patrimonial state.

AbstractInspired by Jane Jacobs's writing on "habitat maintenance," this paper seeks to identify the ethics that sometimes compel rural residents to act in ways that preserve their communities in the long run, despite short‐term incentives to do otherwise. Data from focus groups in four rural Atlantic Canadian communities suggest shared ethics around entrepreneurship, market competition, buying local, and subsistence, some of which underlie the rural practices and perspectives that appear, to some outsiders, as irrational and "backwards." Understanding these ethics and the practices they incite as components of habitat maintenance—and judging them by their situated pragmatism rather than their fit with the placeless ideologies of growth‐centric global capitalism and competitiveness—highlights their rationality and utility. Findings could help direct discussions of rural economic development toward notions of prosperity, sustainability, and economy that fit better with rural realities.

This book seeks to expand the self-critical resources of contemporary theological economic ethics by bringing the method of a pre-modern thinker, Martin Luther (1483-1546), into interaction with that of a modern contribution to social ethics, the Swiss theologian Arthur Rich (1910-92).

The basic moral significance of neo-classical economics and the competitive market system it represents is founded on the classical liberal tradition in which the "simple system of natural liberty" is claimed to give expression to the harmony of each with all. Though such a common good would not be the outcome of the intentions of individual agents or state planning, nevertheless, the impersonal forces of a capitalist market would so allocate resources as to lead the self-interested participants in such an economy, as if by an "invisible hand", to a coherent social order of mutual advantage. The papers in this volume critically examine central aspects of the preceding social ethos underlying contemporary political economy and our increasingly globalized market culture. The inquiry is undertaken from a variety of disciplinary perspectives at the intersection of philosophy, economics, political science, sociology, psychology, and computer science

"In diesem Beitrag wird diskutiert, wie Ergebnisse der Verhaltensökonomie für die Wirtschaftsethik fruchtbar gemacht werden können. Im Gegensatz zur neo-klassischen Hauptströmung der Ökonomie setzt die Verhaltensökonomie nicht das Modell des homo oeconomicus voraus, sondern untersucht die ökonomische Entscheidungsfindung echter Menschen. Wie das Beispiel der akrasia und deren Auswirkung auf das Sparverhalten für die Altersvorsorge zeigt, erschließt die Verhaltensökonomie neue Felder für die Wirtschaftsethik. Ein zentraler ethischer Gesichtspunkt ist in diesem Zusammenhang die Frage nach der moralischen Autonomie ökonomischer Akteure. Ein Rawlsianischer Ansatz zeigt, dass 'opt-out'-Systeme, die typische Verhaltensweisen berücksichtigen, unter bestimmten Bedingungen die Desiderate der Unterstützung rationalen Verhaltens und der Sicherstellung von Autonomie gewährleisten können." (Autorenreferat)

"Dem ökonomischen Denken und Handeln liegen Vorstellungen des Guten zugrunde, die selten diskutiert, sondern meist unhinterfragt vorausgesetzt werden. Nachdem die Notwendigkeit des Guten für das Rechte geklärt ist, werden zunächst die in der Standardökonomik weit verbreiteten Vorstellungen des Guten analysiert. Die Hauptaufgabe besteht allerdings darin, die verschiedenen Ideen des Guten im politischen Liberalismus und insbesondere in der integrativen Wirtschaftsethik zu diskutieren und auf ihre Erweiterbarkeit hin zu einer Wirtschaftsethik des guten Lebens zu untersuchen." (Autorenreferat)