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Various realities, both political and economic were experienced by Drucker within Weimar Germany. Such realities were a result of those historical developments germane to the emergence of modern Germany. In particular it was “the triumph of industrial capitalism (which) changed the reality of German life” (Stern, 1992, p. 30). This “triumph” was however tempered by the crash of 1873 which led to Germans, prior to 1945, harbouring a “violent resentment against the new industrialism” (Stern, 1974, p. xxvii). In attempting to research those formative influences upon Drucker’s later managerial thought, which denies the relevance of business ethics, cognisance has to be given to this German history. The search for a so-called “third way” in Weimar Germany, and the later triumph of Nazism, were both developments which stemmed from this history.

The development of qualitative research methods addresses the need to explore, understand and interpret complex and subjective phenomena across various fields of study. These methods are guided by methodological frameworks, and data collection involves taking several precautions for observation or interviews. While these guidelines facilitate an emphasis on the objective aspects of discourse, accounting for subjectivity and emotions proves more challenging. However, these subjectivity and emotions are deemed as significant sources of information. In this chapter, we propose an innovative data collection method centred around creating collages and engaging in group discussions to decipher their meaning. Collage serves as a visual medium, and we recommend utilising semiotic analysis tools to comprehend its significance. To gain a more precise understanding of the value of collage as a data collection method, we studied a collage workshop organised by CREE. Through image analysis and exchanges, our findings reveal that collage acts as a physical medium that fosters exchanges, deepens ideas and restricts digressions. Additionally, collage allows for the expression and discussion of emotions linked to the image rather than the individual. The space of intersubjective reflexivity facilitated by collage enables a profound comprehension, critical assessment and augmentation of ideas and the interpretation of emotions without compromising the sensitivity of the author. This chapter’s main contribution is evidently manifested here.

This paper aims to examine the regional dynamics that further consolidated Israel’s national security in the Middle East in the aftermath of the Arab Spring, reflecting upon the nuclear challenge between Iran and Israel and Iran's expanding activities in the region.

To prove the central argument, the study uses a conceptual framework that centers on deterrence as the main approach used by states to consolidate their influence in the Middle East region.

Iran's nuclear progress and influence in the region has strengthened Israel’s security and fostered an unprecedented open rapprochement led by USA efforts with the Gulf regimes.

The paper draws particular attention to the Iran–Israel nuclear competency, and the Israeli preferred policy options regarding Iranian activities in the region amid turbulent Middle East. In addition, the paper offers insight to the regional dynamics that further consolidated Israel’s national security in the region while maintaining a status of Arab vulnerability and backwardness.

This chapter explores a number of relatively unknown aspects of the controversy over Milton Friedman’s March 1975 visit to Chile through the analytical framework provided by James M. Buchanan’s late 1950s assessment of the economist-physician analogy. The chapter draws upon a range of archival and neglected primary sources to show that the topics which generally rear their head in any contemporary discussion of Friedman’s visit to Chile – for example, whether it is appropriate to provide policy advice to a dictator – were aired in a largely private mid-1970s exchange between Friedman and a number of professional associates. In particular, the controversy over Friedman and Chile began several months before Friedman arrived in Santiago.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

The purpose of the paper is to examine five themes arising from definitions of corporate social responsibility (CSR): responsibility to the community and society; promoting democracy and citizenship; reducing poverty and the inequality between rich and poor; employee rights and working conditions; ethical behaviour. The paper also aims to evaluate three important articles on CSR, and investigate conceptual value added, with reference to these five themes.

The paper uses a Hegelian dialectical method to analyse CSR. This method is used to evaluate Friedman's classic 1970 article, the 2004 Christian Aid Report, the 2006 Corporate Watch Report and the conceptual value added aspects of CSR.

The evidence suggests strongly that, irrespective of the subjective will of CEOs, corporate profitability acts as a fetter to authentic social responsibility.

As CSR tends to be reduced to a range of marketing techniques, of varying degrees of sophistication, the paper calls for a discussion on ways in which producers and distributors can become authentically responsible to the societies in which they operate.

An analysis of CSR that employs Hegelian dialectics provides a means of explaining the relevance of the contradictions inherent in contemporary corporate and consumer behaviour. A study of these contradictions helps us to understand the widely reported gulf between the theory and practice of CSR advocates. Such an understanding is likely to be of value to those academics, students and others seeking to theorise, and bring into being, authentic social responsibility.

The purpose of this paper is to explore the role of Christian investors and the responsibility to promote justice and stewardship.

This paper examines three models of integrating the Christian faith with investing in the stock market. The first model considers investing in the stock market with minimal ethical discretion, looking at possible justifications for such behavior. The second model looks at the practice of avoidance of the stock market. The third model examines the ethic of active stewardship, where individuals more closely monitor the ethical behavior of firms.

Buying stock in a company makes one a part owner of that firm, and as an owner Christians have responsibilities to promote justice and stewardship within that firm. Although Christians may differ on the proper model for responding to this responsibility, the goal of all Christians should be to encourage fair business practices, honest labor‐management relations, care for the environment, and the production of goods that are truly useful in today’s society.

All three models can be based on various understandings of the Christian scriptures. The authors assert that whatever model is chosen, Christians need to look beyond just monetary returns when making investment decisions.

The value of this paper is that it explores the difficulty of integrating the Christian faith with investing and offers a model for being a responsible Christian investor.

Argues that the new classical economics cannot be reconciled with Christian economic principles, which in fact fit Keynesian analysis better. General dissent turns on positive versus normative thought, the holistic approach of Christian thought, and suppression of attention to proper human participation in economic institutions and decisions. Specific disagreements concern well‐known policy applications of the new classical economics, notably inflation and money supply rules, and presumptions of clearing markets, especially that for labour. The Keynesian tradition does have room for normative values and supposes imperfect product and labour markets.

By “political economy” I mean both the method of thought and the body of knowledge which refer to human economising behaviour. The body of knowledge includes both theory — theorems, laws, empirical generalisations, etc., and “facts” — history, description of institution, statistical data, etc. By “Christian theology” I mean both the method of thought and the body of knowledge which refer to the human religious understanding of Jesus of Nazareth. “Religious” here implies awareness of, or belief in, God. The body of knowledge may include pre‐Christian religion (such as that reported in the Old Testament), and the results of independent inquiry (such as natural theology) in so far as these are interpreted by, or “refracted” through what theologians call the “Christ event”.