Suchergebnisse

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 volume 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)

"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)

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.