Search results for 'economic liberties' (try it on Scholar)

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  1. Jeppe von Platz (2014). Are Economic Liberties Basic Rights? Politics, Philosophy, and Economics 13 (1):23-44.
    In this essay I discuss a powerful challenge to high-liberalism: the challenge presented by neoclassical liberals that the high-liberal assumptions and values imply that the full range of economic liberties are basic rights. If the claim is true, then the high-liberal road from ideals of democracy and democratic citizenship to left-liberal institutions is blocked. Indeed, in that case the high-liberal is committed to an institutional scheme more along the lines of laissez-faire capitalism than property-owning democracy. To present and (...)
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  2. J. V. Platz (2014). Are Economic Liberties Basic Rights? Politics, Philosophy and Economics 13 (1):23-44.
    In this essay I discuss a powerful challenge to high-liberalism: the challenge presented by neoclassical liberals that the high-liberal assumptions and values imply that the full range of economic liberties are basic rights. If the claim is true, then the high-liberal road from ideals of democracy and democratic citizenship to left-liberal institutions is blocked. Indeed, in that case the high-liberal is committed to an institutional scheme more along the lines of laissez-faire capitalism than property-owning democracy. To present and (...)
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  3.  10
    Alan Patten (2014). Are The Economic Liberties Basic? Critical Review 26 (3-4):362-374.
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  4.  10
    Karl-Heinz Ladeur (2000). Discursive Ethics as Constitutional Theory. Neglecting the Creative Role of Economic Liberties? Ratio Juris 13 (1):95-116.
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    Daniel M. Layman (2015). The Fair Value of Economic Liberty. Res Publica 21 (4):413-428.
    In Free Market Fairness, John Tomasi tries to show that ‘thick’ economic liberties, including the right to own productive property, are basic liberties. According to Tomasi, the policy-level consequences of protecting economic liberty as basic are essentially libertarian in character. I argue that if economic liberties are basic, just societies must guarantee their fair value to all citizens. And in order to secure the fair value of economic liberty, states must guarantee that citizens (...)
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  6.  3
    Steven Lukes (2015). Social Democracy and Economic Liberty. Res Publica 21 (4):429-441.
    Tomasi’s view of social democracy is shown to mischaracterize it as hostile to private economic liberties, which all real-world social democracies guarantee. The supposed Manichean choice between social and market democracy, seen as requiring contrasting accounts of fairness, results from combining Rawls-style idealization of regime types, the Hayekian presumption that social democracies are advancing along the road to serfdom, and tendentious appeal to scant and unconvincing historical evidence. The proposed constitutional protection of ‘thick,’ market-based economic liberties, (...)
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  7.  15
    Monique Deveaux (2009). Normative Liberal Theory and the Bifurcation of Human Rights. Ethics and Global Politics 2 (3).
    This article argues that liberal arguments for human rights minimalism, such as those of John Rawls and Michael Ignatieff, contain fundamental inconsistencies in their treatment of core rights to life and liberty. Insofar as their versions of minimalism foreground rights to physical security and basic freedom of movement, they cannot coherently exclude certain social and economic protections and liberties that directly support or are even partly constitutive of these rights. Nor do they have good grounds for putting the (...)
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  8. Martin O'Neill (2008). Three Rawlsian Routes Towards Economic Democracy. Revue de Philosophie Économique 9 (1):29-55.
    This paper addresses ways of arguing fors ome form of economic democracy from within a broadly Rawlsian framework. Firstly, one can argue that a right to participate in economic decision-making should be added to the Rawlsian list of basic liberties, protected by the first principle of justice. Secondly,I argue that a society which institutes forms of economic democracy will be more likely to preserve a stable and just basic structure over time, by virtue of the effects (...)
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  9.  13
    C. M. Melenovsky & Justin Bernstein (2015). Why Free Market Rights Are Not Basic Liberties. Journal of Value Inquiry 49 (1-2):47-67.
    Most liberals agree that governments should protect certain basic liberties, such as freedom of speech, freedom of religion and freedom of the person. Liberals disagree, however, about whether free market rights should also be protected. By “free market rights,” we mean those rights typically associated with laissez-faire economic systems such as freedom of contract, a right to market returns, and claims to privately own the means of production.We do not use the phrase “economic liberties,” as Tomasi (...)
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  10.  40
    John Tomasi (2012). Democratic Legitimacy and Economic Liberty. Social Philosophy and Policy 29 (1):50-80.
    Libertarians and classical liberals typically defend private economic liberty as a requirement of self-ownership or on the basis of consequentialist arguments of various sorts. By contrast, this paper defends private economic liberty as a requirement of democratic legitimacy. In recent decades, many philosophers have converged upon a certain view about political justification. If a set of social institutions is to be just and legitimate, those institutions must be acceptable in principle to the citizens who are to lead their (...)
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  11. Jason Brennan & John Tomasi (2012). Classical Liberalism. In David Estlund (ed.), The Oxford Handbook of Political Philosophy. Oxford University Press, Usa 115.
  12.  3
    Richard Penny (2015). Self-Respect or Self-Delusion? Tomasi and Rawls on the Basic Liberties. Res Publica 21 (4):397-411.
    A central feature of John Tomasi’s ‘Free Market Fairness’ is the emphasis it places upon the good of self-respect. Like Rawls, Tomasi believes that accounts of justice ought to offer support for the self-respect of citizens. Indeed, this is a key way in which Tomasi aspires to engage with the ‘high-liberal’ tradition. Unlike Rawls however, Tomasi argues that this support is best provided by our treating a broader set of economic liberties as basic liberties. In this paper (...)
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  13.  4
    Jonathan R. Macey (1992). Some Causes and Consequences of the Bifurcated Treatment of Economic Rights and “Other” Rights Under the United States Constitution. Social Philosophy and Policy 9 (1):141.
    The existence of a meaningful distinction between economic rights and “other rights” has been a cornerstone of constitutional law for the past sixty years. During this period, the federal courts consistently have taken the position that Congress is free to abuse citizens’ economic liberties, but is not permitted to interfere with such other, noneconomic “rights” as freedom of expression, freedom of assembly, and freedom of religion.
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  14.  27
    Thaddeus Metz (2016). An African Theory of Social Justice. In Camilla Boisen & Matthew Murray (eds.), Distributive Justice Debates in Political and Social Thought: Perspectives on Finding a Fair Share. Routledge 171-190.
    A comprehensive account of justice grounded on salient Afro-communitarian values, the article attempts to unify views about the distribution of economic resources, the protection of human rights and the provision of social recognition as ultimately being about proper ways to value loving relationships.
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  15.  18
    Christopher Freiman (2012). Equal Political Liberties. Pacific Philosophical Quarterly 93 (2):158-174.
    Formal guarantees of political equality are compatible with inequalities in the value of political liberties, as individuals may convert their socioeconomic advantages into political advantages. Perhaps the predominant strategy for limiting substantive political inequalities recommends limiting inequalities in the means of acquiring political power for private gain – most notably, economic means. I express a worry that measures instituted to restrict economic inequalities may do more to frustrate the cause of political equality than to further it. I (...)
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  16. Iris Marion Young (1979). Self-Determination As Principle of Justice. Philosophical Forum 11 (1):30.
    THE PAPER DEFINES AND DEFENDS A PRINCIPLE OF COLLECTIVE SELF-DETERMINATION AS ONE OF THE PRINCIPLES OF THE ORDERING OF A JUST SOCIETY. THAT PRINCIPLE SPECIFIES THAT INDIVIDUALS PARTICIPATE EQUALLY IN THE MAKING OF DECISIONS WHICH WILL GOVERN THEIR ACTIONS WITHIN INSTITUTIONS OF SPECIAL COOPERATION. THE PAPER ADOPTS THE STRATEGY OF ARGUING TO PRINCIPLES OF JUSTICE BY ASKING WHAT PRINCIPLES WOULD BE CHOSEN IN RAWLS' ORIGINAL POSITION. IT ARGUES THAT, CONTRARY TO THE THRUST IMPLICIT IN RAWLS AND OTHER LIBERAL THINKERS, PERSONS (...)
     
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  17.  50
    Gillian Brock (2009). Global Justice: A Cosmopolitan Account. Oxford University Press.
    OUP writes: Gillian Brock develops a viable cosmopolitan model of global justice that takes seriously the equal moral worth of persons, yet leaves scope for defensible forms of nationalism and for other legitimate identifications and affiliations people have. Brock addresses two prominent kinds of skeptic about global justice: those who doubt its feasibility and those who believe that cosmopolitanism interferes illegitimately with the defensible scope of nationalism by undermining goods of national importance, such as authentic democracy or national self-determination. The (...)
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  18. Rodney G. Peffer (2008). A Modified Rawlsian Theory of Social Justice: “Justice as Fair Rights”. Proceedings of the Xxii World Congress of Philosophy 50:593-608.
    In my 1990 work – Marxism, Morality, and Social Justice – I argued for four modifications of Rawls’s principles of social justice and rendered a modified version of his theory in four principles, the first of which is the Basic Rights Principle demanding the protection of people’s security and subsistence rights. In both his Political Liberalism and Justice as Fairness Rawls explicitly refers to my version of his theory, clearly accepting three of my four proposed modifications but rejecting the fourth (...)
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  19.  59
    Samuel Freeman (2011). Capitalism in the Classical and High Liberal Traditions. Social Philosophy and Policy 28 (2):19-55.
    Liberalism generally holds that legitimate political power is limited and is to be impartially exercised, only for the public good. Liberals accordingly assign political priority to maintaining certain basic liberties and equality of opportunities; they advocate an essential role for markets in economic activity, and they recognize government's crucial role in correcting market breakdowns and providing public goods. Classical liberalism and what I call “the high liberal tradition” are two main branches of liberalism. Classical liberalism evolved from the (...)
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  20.  3
    Matthew Clayton & David Stevens (2015). Is the Free Market Acceptable to Everyone? Res Publica 21 (4):363-382.
    In this paper we take issue with two central claims that John Tomasi makes in Free Market Fairness. The first claim is that Rawls’s difference principle can better be realized by free market institutions than it can be by state interventionist regimes such as property-owning democracy or liberal socialism. We argue that Tomasi’s narrow interpretation of the difference principle, which focuses largely on wealth and income, leaves other goods worryingly unsatisfied. The second claim is that a wide set of (...) liberties ought to be protected because they realize responsible ‘self-authorship.’ We argue that this claim also fails because, crucially, whether economic liberties serve individuals in pursuing their ambitions will depend on the nature of those ambitions and how the use of those liberties by others would affect their pursuit of them. If an expansion of liberty is good for us in some ways, but bad in others, we need to assess whether, all things considered, we would be better off with or without such expanded economic rights. We argue that the expansion Tomasi proposes is likely to fail this test. (shrink)
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  21.  2
    Chris Pierson (2015). Dream Capitalism. Res Publica 21 (4):383-395.
    In my reading of Free Market Fairness, I challenge Tomasi’s key assumption that that we can and should pursue the account of social justice laid down in its essentials by John Rawls, but with this one crucial change, that the ‘economic liberties’ which Rawls excludes from his framework of basic liberties should be included on that list and be appropriately prioritized and protected. I argue that Rawls had very good grounds for excluding the right to own productive (...)
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  22.  6
    Jonathan R. Macey (1998). On the Failure of Libertarianism to Capture the Popular Imagination. Social Philosophy and Policy 15 (2):372.
    In this essay, I identify the reasons that libertarian principles have failed to capture the popular imagination as an acceptable form of civil society. By the term “libertarian” I mean a belief in and commitment to a set of methods and policies that have as their common aim greater freedom under law for individuals. The term “freedom” in this context means not only a commitment to civil liberties, such as freedom of expression, but also to economic liberties, (...)
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  23.  43
    Rajib Sanyal (2005). Determinants of Bribery in International Business: The Cultural and Economic Factors. [REVIEW] Journal of Business Ethics 59 (1-2):139 - 145.
    Corruption Perceptions Index (CPI) scores for 47 countries reported by Transparency International were used to ascertain determinants of bribe taking in international business. Two sets of independent variables – economic and cultural – were used in a multiple regression analysis. Results indicate that bribe taking was more likely to be prevalent in countries with low per capita income and lower disparities in income distribution. Cultural factors such as high power distance and high masculinity in a country were also likely (...)
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  24.  15
    Nuttaneeya Ann Torugsa, Wayne O'Donohue & Rob Hecker (2013). Proactive CSR: An Empirical Analysis of the Role of its Economic, Social and Environmental Dimensions on the Association Between Capabilities and Performance. [REVIEW] Journal of Business Ethics 115 (2):383-402.
    Proactive corporate social responsibility (CSR) involves business practices adopted voluntarily by firms that go beyond regulatory requirements in order to actively support sustainable economic, social and environmental development, and thereby contribute broadly and positively to society. This empirical study examines the role of the economic, social and environmental dimensions of proactive CSR on the association between three specific capabilities—shared vision, stakeholder management and strategic proactivity—and financial performance in small and medium enterprises (SMEs). Using quantitative data collected from a (...)
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  25.  17
    Olivier Massin & Emma Tieffenbach (forthcoming). The Metaphysics of Economic Exchanges. Journal of Social Ontology.
    What are economic exchanges? The received view has it that exchanges are mutual transfers of goods motivated by inverse valuations thereof. As a corollary, the standard approach treats exchanges of services as a subspecies of exchanges of goods. We raise two objections against this standard approach. First, it is incomplete, as it fails to take into account, among other things, the offers and acceptances that lie at the core of even the simplest cases of exchanges. Second, it ultimately fails (...)
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  26.  42
    Sigmund Wagner-Tsukamoto (2005). An Economic Approach to Business Ethics: Moral Agency of the Firm and the Enabling and Constraining Effects of Economic Institutions and Interactions in a Market Economy. [REVIEW] Journal of Business Ethics 60 (1):75 - 89.
    The paper maps out an alternative to a behavioural (economic) approach to business ethics. Special attention is paid to the fundamental philosophical principle that any moral ‘ought’ implies a practical ‘can’, which the paper interprets with regard to the economic viability of moral agency of the firm under the conditions of the market economy, in particular competition. The paper details an economic understanding of business ethics with regard to classical and neo-classical views, on the one hand, and (...)
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  27.  13
    Sylvia Maxfield (2008). Reconciling Corporate Citizenship and Competitive Strategy: Insights From Economic Theory. [REVIEW] Journal of Business Ethics 80 (2):367 - 377.
    Neoclassical and Austrian/evolutionary economic paradigms have different implications for integrating corporate social responsibility (corporate citizenship) and competitive strategy. porter's "Five Forces" model implicitly rests on neoclassical theory of the firm and is not easily reconciled with corporate social responsibility. Resource-based models of competitive strategy do not explicitly embrace a particular economic paradigm, but to the extent their conceptualization rests on neoclassical assumptions such as imperfect factor markets and profits as rents, these models also imply a trade-off between competitive (...)
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  28.  23
    Sigmund Wagner-Tsukamoto (2007). Moral Agency, Profits and the Firm: Economic Revisions to the Friedman Theorem. [REVIEW] Journal of Business Ethics 70 (2):209 - 220.
    The paper reconstructs in economic terms Friedman's theorem that the only social responsibility of firms is to increase their profits while staying within legal and ethical rules. A model of three levels of moral conduct is attributed to the firm: (1) self-interested engagement in the market process itself, which reflects according to classical and neoclassical economics an ethical ideal; (2) the obeying of the "rules of the game," largely legal ones; and (3) the creation of ethical capital, which allows (...)
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  29.  15
    X. H. Meng, S. X. Zeng & C. M. Tam (2013). From Voluntarism to Regulation: A Study on Ownership, Economic Performance and Corporate Environmental Information Disclosure in China. [REVIEW] Journal of Business Ethics 116 (1):217-232.
    This article examines whether economic performance could affect EID and how the relationship is determined by the form of ownership from voluntarism to regulation under the current Chinese context. In this study, our empirical results show that the relationship between firms’ performance and EID is complex and the interactive impact of ownership and economic performance on EID significantly varies from voluntary disclosure to mandatory disclosure. This study provides a more comprehensive understanding of the motivations in corporate EID. The (...)
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  30.  3
    Christos N. Pitelis (2013). Towards a More 'Ethically Correct' Governance for Economic Sustainability. Journal of Business Ethics 118 (3):655-665.
    In this paper, we propose that economic sustainability is seen in terms of (inter-temporal and inter-national) value creation. We claim that value appropriation (or capture), can become a constraint to economic sustainability. We propose that for sustainable value creation to be fostered, corporate governance needs to be aligned to public and supra-national governance. In order to achieve this, a hierarchically layered set of ‘agencies’, needs to be diagnosed and the issue of incentive alignment addressed. Enlightened self-interest, pluralism and (...)
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  31.  27
    Justine Nolan & Luke Taylor (2009). Corporate Responsibility for Economic, Social and Cultural Rights: Rights in Search of a Remedy? Journal of Business Ethics 87 (2):433 - 451.
    It is no longer a revelation that companies have some responsibility to uphold human rights. However, delineating the boundaries of the relationship between business and human rights is more vexed. What is it that we are asking corporations to assume responsibility for and how far does that responsibility extend? This article focuses on the extent to which economic, social and cultural rights fall within a corporation's sphere of responsibility. It then analyses how corporations may be held accountable for violations (...)
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  32.  37
    Augustine Nwabuzor (2005). Corruption and Development: New Initiatives in Economic Openness and Strengthened Rule of Law. [REVIEW] Journal of Business Ethics 59 (1-2):121 - 138.
    Corruption is a major problem in many of the world’s developing economies today. World Bank studies put bribery at over $1 trillion per year accounting for up to 12 of the GDP of nations like Nigeria, Kenya and Venezuela. Though largely ignored for many years, interest in world wide corruption has been rekindled by recent corporate scandals in the US and Europe. Corruption in the developing nations is said to result from a number of factors. Mass poverty has been cited (...)
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  33. Samuel Freeman (2006). The Law of Peoples, Social Cooperation, Human Rights, and Distributive Justice. Social Philosophy and Policy 23 (1):29-68.
    Cosmopolitans argue that the account of human rights and distributive justice in John Rawls's The Law of Peoples is incompatible with his argument for liberal justice. Rawls should extend his account of liberal basic liberties and the guarantees of distributive justice to apply to the world at large. This essay defends Rawls's grounding of political justice in social cooperation. The Law of Peoples is drawn up to provide principles of foreign policy for liberal peoples. Human rights are among the (...)
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  34. D. Wade Hands (2001). Reflection Without Rules: Economic Methodology and Contemporary Science Theory. Cambridge University Press.
    Reflection without rules is a detailed interpretative survey of recent work in economic methodology and various developments in philosophy of science and science studies relevant to it.
     
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  35.  28
    Tierney Bondy & Vishal Talwar (2011). Through Thick and Thin: How Fair Trade Consumers Have Reacted to the Global Economic Recession. [REVIEW] Journal of Business Ethics 101 (3):365-383.
    Research on fair trade has flourished over the past decade as fair trade food products have gained popularity amongst consumers in many developed economies. This study examines the effects of recessionary economic conditions on fair trade consumers’ purchasing behaviour. An online survey was administered to 306 fair trade consumers from Canada, the United Kingdom and the United States of America. The results reveal a discrepancy among fair trade consumers as only consumers that purchase fair trade on an occasional basis (...)
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  36.  70
    D. Wade Hands (1990). Thirteen Theses on Progress in Economic Methodology. Finnish Economic Papers 3:72-76.
  37. Rivka Amado & Nevin M. Gewertz (2004). Intellectual Property and the Pharmaceutical Industry: A Moral Crossroads Between Health and Property. [REVIEW] Journal of Business Ethics 55 (3):295 - 308.
    The moral justification of intellectual property is often called into question when placed in the context of pharmaceutical patents and global health concerns. The theoretical accounts of both John Rawls and Robert Nozick provide an excellent ethical framework from which such questions can be clarified. While Nozick upholds an individuals right to intellectual property, based upon its conformation with Lockean notions of property and Nozicks ideas of just acquisition and transfer, Rawls emphasizes the importance of basic liberties, such as (...)
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  38.  95
    Natalie Gold, Briony Pulford & Andrew Colman (2013). Your Money Or Your Life: Comparing Judgements In Trolley Problems Involving Economic And Emotional Harms, Injury And Death. Economics and Philosophy 29 (02):213-233.
    There is a long-standing debate in philosophy about whether it is morally permissible to harm one person in order to prevent a greater harm to others and, if not, what is the moral principle underlying the prohibition. Hypothetical moral dilemmas are used in order to probe moral intuitions. Philosophers use them to achieve a reflective equilibrium between intuitions and principles, psychologists to investigate moral decision-making processes. In the dilemmas, the harms that are traded off are almost always deaths. However, the (...)
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  39. Brian P. Simpson (2009). Wealth and Income Inequality: An Economic and Ethical Analysis. [REVIEW] Journal of Business Ethics 89 (4):525 - 538.
    I perform an economic and ethical analysis on wealth and income inequality. Economists have performed many statistical studies that reveal a number of, often contradictory, findings in connection with the distribution of wealth and income. Hence, the statistical findings leave us with no better knowledge of the effects that inequality has on economic progress. At the same time, the existing theoretical results have not provided us with a definitive answer concerning the effects of inequality on progress. By gaining (...)
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  40.  69
    Nikil Mukerji & Julian Nida-Rümelin (2015). Economic Rationality and the Optimization Trap. St. Gallen Business Review 2015 (1):12-17.
    The theme of this issue of the St. Gallen Business Review is "Harmony". For this reason, we would like to discuss whether two aspects of our life- world are in harmony, namely economic optimization and morality. What is the relation between them? According to a widely shared view, which is one aspect of the doctrine of "mainstream economics", the functioning of an economic system does not require moral behaviour on the part of the individual economic agent. In (...)
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  41.  10
    Lorenzo Patelli & Matteo Pedrini (2013). Is the Optimism in CEO's Letters to Shareholders Sincere? Impression Management Versus Communicative Action During the Economic Crisis. Journal of Business Ethics 124 (1):1-16.
    In this study, we explore the sincerity of the rhetorical tone of 664 annual letters to shareholders (CEO letters). Prior studies adopt Impression Management theory to predict that firms obfuscate failures and emphasize successes to unfairly enhance their image and maintain organizational legitimacy. Yuthas et al. (J Bus Ethics 41:141–157, 2002) challenged such a view, showing that firms reporting earnings surprises engage in ethical discourse with shareholders. We adopt the methodology of Yuthas et al. (J Bus Ethics 41:141–157, 2002) to (...)
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  42.  23
    A. Gourevitch (2015). Liberty and its Economies. Politics, Philosophy and Economics 14 (4):365-390.
    The revival of classical liberal thought has reignited a debate about economic freedom and social justice. Classical liberals claim to defend expansive economic freedom, while their critics wish to restrict this freedom for other values. However, there are two problems with the role ‘economic freedom’ plays in this debate: inconsistency in the use of the concept and indeterminacy with respect to its definition. Inconsistency in the use of the concept ‘freedom’ has mistakenly made a certain kind of (...)
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  43.  4
    Roberto Fumagalli (forthcoming). On the Neural Enrichment of Economic Models: Recasting the Challenge. Biology and Philosophy:1-20.
    In a recent article in this Journal, Fumagalli argues that economists are provisionally justified in resisting prominent calls to integrate neural variables into economic models of choice. In other articles, various authors engage with Fumagalli’s argument and try to substantiate three often-made claims concerning neuroeconomic modelling. First, the benefits derivable from neurally informing some economic models of choice do not involve significant tractability costs. Second, neuroeconomic modelling is best understood within Marr’s three-level of analysis framework for information-processing systems. (...)
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  44. David O. Brink (2001). Millian Principles, Freedom of Expression, and Hate Speech. Legal Theory 7 (2):119-157.
    Hate speech employs discriminatory epithets to insult and stigmatize others on the basis of their race, gender, sexual orientation, or other forms of group membership. The regulation of hate speech is deservedly controversial, in part because debates over hate speech seem to have teased apart libertarian and egalitarian strands within the liberal tradition. In the civil rights movements of the 1960s, libertarian concerns with freedom of movement and association and equal opportunity pointed in the same direction as egalitarian concerns with (...)
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  45.  11
    Walton Padelford & Darin W. White (2009). The Shaping of a Society's Economic Ethos: A Longitudinal Study of Individuals' Morality of Profit-Making Worldview. [REVIEW] Journal of Business Ethics 85 (1):67 - 75.
    This study investigates the processes involved in the shaping of a society’s economic ethos. The discussion of ethics and economics has a very long history across multiple disciplines. The founder of modern economics, Adam Smith, likewise had a keen interest in this topic. However, with the development of economic science, scholarly assessment has shifted toward positive analysis while normative analysis has been left mainly to philosophers. By utilizing the newly developed morality of profit-making scale (MPM), the authors sought (...)
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  46.  1
    Uskali Mäki (ed.) (2001). The Economic World View: Studies in the Ontology of Economics. Cambridge University Press.
    The beliefs of economists are not solely determined by empirical evidence in direct relation to the theories and models they hold. Economists hold 'ontological presuppositions', fundamental ideas about the nature of being which direct their thinking about economic behaviour. In this volume, leading philosophers and economists examine these hidden presuppositions, searching for a 'world view' of economics. What properties are attributed to human individuals in economic theories, and which are excluded? Does economic man exist? Do markets have (...)
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  47.  1
    Eyal Zamir & Barak Medina (2010). Law, Economics, and Morality. OUP Usa.
    Law, Economics, and Morality examines the possibility of combining economic methodology and deontological morality through explicit and direct incorporation of moral constraints into economic models. Economic analysis of law is a powerful analytical methodology. However, as a purely consequentialist approach, which determines the desirability of acts and rules solely by assessing the goodness of their outcomes, standard cost-benefit analysis (CBA) is normatively objectionable. Moderate deontology prioritizes such values as autonomy, basic liberties, truth-telling, and promise-keeping over the (...)
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  48. Ulrich Diehl (2005). On the Art of Intercultural Dialogue. Some Forms, Conditions and Structures. In P. N. Liechtenstein & Ch M. Gueye (eds.), Peace and Intercultural Dialogue. Universitätsverlag Winter
    This essay begins with the claim that intercultural dialogue is an art rather than a science or technique and it attempts to point out what it takes to learn the art of intercultural dialogue. In PART ONE some basic forms of intercultural dialogue are presented which correlate to some basic forms of human life, such as family, politics, economy, science, art and religion. Also a few common traits about how intercultural dialogue is practised today are specified. PART TWO is pointing (...)
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  49. Paul Torek (1994). Liberties, Not Rights: Gauthier and Nozick on Property. Social Theory and Practice 20 (3):343-361.
    In "Morals by Agreement", David Gauthier attempts to derive property rights from a moral principle called the Lockean proviso. The derivation fails, and the true implications of the moral principles which Gauthier invokes are quite different. These principles imply that persons have extensive liberties to use physical materials, but relatively few rights against interference by others in this use. Robert Nozick argues for an extensive system of property rights in "Anarchy, State, and Utopia"; his argument fails for similar reasons.
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    Lawrence R. Cima & Thomas L. Schubeck (2001). Self-Interest, Love, and Economic Justice: A Dialogue Between Classical Economic Liberalism and Catholic Social Teaching. [REVIEW] Journal of Business Ethics 30 (3):213 - 231.
    This essay seeks to start a dialogue between two traditions that historically have interpreted the economy in opposing ways: the individualism of classic economic liberalism (CEL), represented by Adam Smith and Milton Friedman, and the communitarianism of Catholic social teaching (CST), interpreted primarily through the teachings of popes and secondarily the U.S. Catholic bishops. The present authors, an economist and a moral theologian who identify with one or the other of the two traditions, strive to clarify objectively their similarities (...)
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