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In recent times, the question about the proper essence of a Christian economic ethics has rarely been asked explicitly. However, the concept of a post-secular society, as presented by Jürgen Habermas, offers renewed access. The necessary foundation for this approach involves the relationship between belief and reason as the basis for communication, the concept of 'being made in God's own likeness' as regulating factor and the association with the Christian way of life as a prerequisite for responsible economic activity. One possible consequence hereof is to see the social market economy as a third way, situated between socialism and capitalism, with its extra-economic prerequisites and its particular relationship between market and state. After all, the aim is also to consider the role of the Church as a global player and an intermediary of values for a civil society.

The doctrine of predestination in the Lutheran and Calvinist theology, along with the assumption of a radical separation of nature and grace as well as the material and spiritual realm, had a significant impact on social life. The salvation of the soul, the soteriological dimension of human destiny, remained dependent on the grace of God (predestination), undeserved and unfathomable. The earthly reality, the institution of the Church and good works could in no way contribute to the salvation of the soul. Martin Luther, especially at the initial stage of his reformation activities, focused on private spirituality, considering the earthly dimension of reality to be the domain of the secular power. John Calvin and his successors justified in their teachings a different attitude manifested in the interest in the earthly world based on religious ethics. The doctrine of predestination, therefore, did not result in, as one would expect, quietism but in activism. The Calvinists believed that predestination was not manifested in single good deeds but in a certain methodology of systematised life based on religious ethics. Religiousness was supposed to be expressed through activity in the world and was meant to show the glory of its Creator. Work, thrift and honesty were supposed to lead to the rebirth, i.e. "sanctification" of the world, and were the essence of what Max Weber called the spirit of capitalism. Calvinism led to changes in the approach to such economic issues as money lending at interest, work or enrichment. ; Publication of English-language versions of the volumes of the "Annales. Ethics in Economic Life" financed through contract no. 501/1/P-DUN/2017 from the funds of the Ministry of Science and Higher Education devoted to the promotion of scholarship.

This article sheds light on the way in which activities such as the production and consumption of wealth are conceptualized, interpreted and put into practice within quietist Salafist communities in France. Unlike their jihadi and politicized counterparts, quietist Salafis in lands where Islam is the minority religion are required to emigrate to where Islam is majoritarian. As this article highlights, however, migrating is not necessarily a physical process. What is interesting to underline is that most French Salafists do not perform the Hijra, and favor, for instance, economic strategies allowing them to break with the rest of French society and live in &lsquo ; isolation&rsquo ; rather than leaving France for good. Although framed as a religious duty, physical migration has been rare among French Salafist communities, whereas other forms of social rupture are emerging. The article explores in detail such economic strategies on the basis of the acceptance of neo-liberal principles allowing for what one can call an internal process of migration/isolation from French society.

The doctrine of predestination in the Lutheran and Calvinist theology, along with the assumption of a radical separation of nature and grace as well as the material and spiritual realm, had a significant impact on social life. The salvation of the soul, the soteriological dimension of human destiny, remained dependent on the grace of God (predestination), undeserved and unfathomable. The earthly reality, the institution of the Church and good works could in no way contribute to the salvation of the soul. Martin Luther, especially at the initial stage of his reformation activities, focused on private spirituality, considering the earthly dimension of reality to be the domain of the secular power. John Calvin and his successors justified in their teachings a different attitude manifested in the interest in the earthly world based on religious ethics. The doctrine of predestination, therefore, did not result in, as one would expect, quietism but in activism. The Calvinists believed that predestination was not manifested in single good deeds but in a certain methodology of systematised life based on religious ethics. Religiousness was supposed to be expressed through activity in the world and was meant to show the glory of its Creator. Work, thrift and honesty were supposed to lead to the rebirth, i.e. "sanctification" of the world, and were the essence of what Max Weber called the spirit of capitalism. Calvinism led to changes in the approach to such economic issues as money lending at interest, work or enrichment.

This article sheds light on the way in which activities such as the production and consumption of wealth are conceptualized, interpreted and put into practice within quietist Salafist communities in France. Unlike their jihadi and politicized counterparts, quietist Salafis in lands where Islam is the minority religion are required to emigrate to where Islam is majoritarian. As this article highlights, however, migrating is not necessarily a physical process. What is interesting to underline is that most French Salafists do not perform the Hijra, and favor, for instance, economic strategies allowing them to break with the rest of French society and live in 'isolation' rather than leaving France for good. Although framed as a religious duty, physical migration has been rare among French Salafist communities, whereas other forms of social rupture are emerging. The article explores in detail such economic strategies on the basis of the acceptance of neo-liberal principles allowing for what one can call an internal process of migration/isolation from French society.

U ovom radu pokušali smo predstaviti ideju "integrativne gospodarske etike" Petera Ulricha sagledavajući je u kontekstu suvremenih etičkih strujanja, te je dovesti u vezu s novom paradigmom pluriperspektivnosti u okviru integrativne bioetike. Istraživanje smo bazirali na doprinosima Instituta za gospodarsku etiku u St. Gallenu (Švicarska), kojemu je začetnik i direktor sam Peter Ulrich. Usporedbe koje smo pokušali napraviti s idejom Hansa Künga Weltethos i Hansa Jonasa Princip odgovornosti trebale su nam pokazati kako je ideja integrativne gospodarske etike nastavak niza u okviru etičkih promišljanja o suočavanju s ozbiljnim problemima s kojima se susreće i susretat će se društvo i svijet. Ulrich traži odgovore na pitanje smislenosti našeg gospodarenja te koliko naše gospodarenje može biti opravdano u odnosu prema drugima, što bi bilo pitanje legitimnosti. Kao središnji izazov za integrativnu gospodarsku etiku i njezinu refleksiju svakako se može postaviti pitanje o okolišu i neadekvatno vrednovanje odgovornosti naspram prirode. Samim time dolazimo i do bioetičkog uporišta unutar ideje integrativne gospodarske etike. Tako ona neminovno postaje ne samo jedno od bioetičkih uporišta, nego svojim idejama i doprinosima može biti stavljena u okvire (integrativnog) bioetičkog diskursa. ; In this paper, we tried to present the idea of "integrative economic ethics" of Peter Ulrich, viewing it in the context of modern ethical trends, and bring the same in connection with the new paradigm of pluriperspectiveness within integrative bioethics. We based the research on contributions brought forth by the Institute for Business Ethics in St. Gallen, the founder and director of which is Peter Ulrich himself. The comparisons that we tried to make with the idea of Hans Küng Weltethos, and Hans Jonas Principle of Responsibility, were supposed to show us that the idea of integrative economic ethics is a continuation of a series within ethical considerations about dealing with serious problems which are and will be faced by the society and the world. Ulrich seeks answers to the question of meaningfulness of our economizing, and the question of how much can our economizing be justified in relation to the others, which would be the question of legitimacy. As a central challenge for integrative economic ethics and its reflection, the question about the environment and inadequate evaluation of the responsibility towards nature can certainly be raised. By that alone, we come to the bioethical viewpoint within the idea of integrative economic ethics. In that way, it unavoidably becomes not only one of the bioethical footholds, but it can be placed within the frames of (integrative) bioethical discourse.

The research was conducted to find out why Buddhist ethics important for the economic system, to know the ethics according to Buddhism and the benefits of Buddhist ethics in the global era of the economic system. The data of the research was collected to identify the texts from the Scriptures of the Tipitaka/Tripitaka related to the main problem. All collected data were analyzed and dissected using the theory included structural, hermeneutic, and paticcasamuppada functionalism. The theories were used to compile the role of the Buddhist ethics in the economic system, the hope was through the role and implementation of the Buddhist ethics in the future will be a living condition for being happy and welfare. Regarding the household (micro) economic system, the Buddhist ethics were used to create a happy and prosperous household life. Thus, the householders were free from poverty with the right livelihood, to use wealth properly, and to develop spiritual virtues. Related to the government/state (macro) economy, the Buddhist ethics play an important role in creating happiness to live together in the nation and state. The Buddhist ethics in the economic system offered a middle way system between capitalism and socialism. The Buddhist ethics contributed greatly related to the development of the economic system. It was very relevant in dealing with the current situation, especially, in human character building, developing tolerance, and service culture, social independence building, building, and work ethic enhancing, building an openness spirit, motivation to do better, as an accommodative step facing of the free competition.

Global economic and financial crisis has forced politicians, economists and ordinary people irrespective of their political, cultural, and religious affiliation to think about values and realization of these values in the market economy. The need and desire for a renaissance of social market economy is particularly relevant in regard to the latest financial crisis and its consequence. So that the topicality of this problem encouraged to formulate the following goal of the paper: based on the interdisciplinary literature study to find an opportunity of updating the concept of social ethics and to create a model, which includes European Christian cultural values, but at the same time meets the requirements of the modern business environment. Based on the analysis the author provides the theoretical model including cooperation opportunities inside the business organization. Consequently, both Christian social ethics` concept and socio-political issues are used, providing the possibility for interdisciplinary exchange and dialogue.DOI: http://dx.doi.org/10.5755/j01.em.17.2.2201

The current protracted economic crisis is giving rise to the scarcity of public health resources across Europe. In response to budgetary pressures and the Eurozone public debt crisis, decision-makers resort to a short-term solution: the introduction of austerity measures in diverse policy fields. Health and social policy tend to be easy targets in this regard and budget cuts often include a reduction of healthcare expenditure or social welfare benefits. We suggest incorporating discussions from the field of ethics in policy making processes and in the academic debate on austerity. This includes recognising procedural justice as a social value. On the road to economic recovery, governments are compelled to resort to fiscal consolidation and austerity packages but decisions taken to save our European ships in crisis should be anchored in values such as (procedural) justice, equity and solidarity. ; Open access journal

The aim of this paper is to analyse the organizational culture within the business environment. The paper analyzes the ethical criteria of the entrepreneurs and the way they relate to the consumer, as well as the reinforcement of the moral values so that the final result of the economic activity is represented by sustainability and economic profit. We thought it would be important to point out that promoting an ethical firm can ensure the well-needed trust capital in a constantly changing society. In this context, corporate responsibility is a key element that ensures both the sustainability of the company as well as the sustainability of the relations with the business partners. In our view, a strong corporate culture must integrate ethics and responsibility in all its activities, since the focus is often laid on obtaining profit, not on the values that should lead the organization towards success over a long period of time. Since our society provides both positive and negative information regarding any company or organization, the focus should be laid increasingly more on the ethics and responsibility of the human resources in regard to the external environment of the company. We thought it would be appropriate to bring up these issues since the issue of building an organizational culture is at a very early stage in our country, and most entrepreneurs only aim at obtaining short-term profit. The fees and taxes are high and the thick legislation often does not provide alternatives; therefore, one must take into account the fact that the real profit is not represented by the short-term benefits, but rather by the benefits obtained in a constant manner over medium-long periods of time.

In our era, of globalization, of postmodernism, we may speak about modern ethic management. The complex and multilevel system which is the entity, i.e. firm, company, organization, is confronting with different challenges of the endogenous factors and exogenous factors (the natural and business environment). What we are interested in emphasizing the other modality of ruling an entity: the mismanagement. The mismanagement exists, not only in Romania, but all over the world, because in a competitive and open economy, not all the companies succeed, some of them go into insolvency, fail and disappear. Why? Either because managers' incompetence and inabilities, or intentionally, pursuing unorthodox interests, outside the firm and supported by the organization in question management. Thus, it come up the natural question: we can talk about "Ethics" in this situation, or we are talking about "a special Ethics", or we are not talking at all about Ethics? These issues we try to emphasize them and to find an approach to complete or to highlight the importance of Ethics as qualitative and substance element of today entities' activities. These are the types of entities which tend to globalize and to enter in different political and economic spheres of influence, at regional or international levels.

This academic paper aims to analyze "Political ethics" is the main problem that has manifested itself in the form of good or politically inappropriate conduct, because it is considered very important to the development of Thailand especially the quality characteristics of politicians affecting economic and social development in local communities. As a result, business people can enter into more political roles and lead to problems in relying on political office for family and family business. This is because the administration of the country, must adhere to the principles of public interest rather than personal interests Therefore, if a politician lacks morality and political ethics. Often creates conflicts of interest in various forms, such as the unfairness of business groups that are not aligned with the government. Policy-making may favor government funding groups as well, and make the issuance of various policies beneficial to their own groups Therefore, it is a factor that does not receive thorough justice.

There are various perceptions and controversies about the process of hydraulic fracturing. Whether from a political, environmental, or ethical standpoint, the stakeholders of "fracking" have established various viewpoints that have hindered the decision on whether to fully allow or ban this energy extraction process. Our country relies heavily on fossil fuel energy resources, while shifting to cleaner energy has become an ideal objective. There has been a push to expand our renewable energy sector, but the supply risk of extractive critical materials and their importance in green technology prevents the complete removal of fossil fuel energy. If the stakeholders compromise and find middle-ground on their views, hydraulic fracturing can be regulated in a way that industry may provide cleaner energy for US citizens, while protecting the environment and minimizing greenhouse emissions until cost effective, attainable renewable energies can be manufactured.

This paper examines the ethics of the practice of information warfare at both the national and corporate levels. Initially examining the present and past actions of individual hackers, it moves to the more organised, future military and economic warfare scenarios. It examines the lack of legal or policy initiatives in this area.

This chapter seeks to demonstrate that investigations in positive economics rely on ethical perspectives and practices, and further, that critical thinking requires a wider ethical viewpoint than normative economics generally permits. Positive economics generally relies, for example, on the unsung virtues of the investigator who demonstrates honesty and transparency in the search for truth. Ethical failures in this regard are not uncommon (DeMartino, 2011). But another unstated ethical perspective appears in the worldview from which a researcher sets out to model behavior. Modelers almost always assume that rationality requires that an economic actor undertake an action in pursuit of a goal or end. Hence, positive economics is said to be the analysis of outcomes based on a theoretical understanding of causal relationships (if action X is taken, outcome Y will result). This broad analytical approach is termed consequentialism.