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During the first half of the nineteenth century Aboriginal schools were established in a number of Australian colonies as a part of a project to ‘civilise’ Aboriginal people. Using the case study of schools established in Adelaide, South Australia, in the 1840s, this article examines differences in the way the notion of ‘civilisation’ was understood by colonial educators and civilisers, and how these differences impacted on the form of schooling provided. In particular, the article compares the views of German Lutheran missionaries who established the first Aboriginal school in Adelaide in 1839, and those of Governor George Grey, who instituted changes in the approach taken in Aboriginal education which reflected his own views about ‘civilisation’ and the ‘civilising’ process

There has been controversy about whether Adam Smith is an economic egalitarian because he expresses at least four distinct views on equality, in two of which, he approves of inequality, and in the other two, he claims otherwise. The purpose of this paper is to isolate and consider these four views carefully to understand Smith’s complete position on equality.

The paper examines Smith’s apparently contradictory views on equality as his evolving response to Hume and Rousseau’s critiques of inequality.

Hume and Rousseau criticize any income inequality that is disproportionate to industry between the rich and poor. Smith’s response to their critiques evolves over time. In his initial response in early writings, he defends inequality in a civilized society by comparing it with a poor primitive society. However, in his later response in The Wealth of Nations, he eventually accepts Hume and Rousseau’s critiques of inequality. According to Smith, an equal and opulent society will evolve. A primitive society is equal but poor. In contrast, an existing civilized society is opulent but unequal. In each society, equality and opulence are incompatible. However, Smith believes that a future civilized society will fully achieve both equality and opulence.

The paper analyses both historically and theoretically the comprehensive structure of Smith’s egalitarian views.

This historical study explores accounting’s association with processes of cultural hybridisation involving themes such as image-(un)making, alliance-formation and norm-setting as part of Britain’s civilising mission during the era of modern globalisation. In doing so, the purpose of this paper is to examine the manner in which accounting may be implicated in micro-practices through which multi-layered socio-political relations of inequality are produced.

Archival materials enable an accounting understanding of the historical processes of image-(un)making, norm-setting and formation of a hybrid form of rule through elite indigenous alliances.

The study finds that the British Empire’s colonial project on civilising the indigenous peoples in British Fiji involved: the (un)making of indigenous identities and their moralities; and the elaboration of difference through ambiguous, partial and contradictory application of accounting in attempts to support the globalised civilising course. The globalising challenges indigenous peoples faced included accounting training to change habits in order to gain integration into the global imperial order. The study also finds that the colonised indigenous Fijians had emancipatory capacities in their negotiation of and resistance to accounting.

The paper identifies avenues for further accounting examination of such processes in the context of post-colonialism and current forms of neo-liberal globalisation.

By investigating accounting’s association with processes of cultural hybridisation, this paper makes a significant contribution by providing the detail on the role of accounting records kept by the British Empire to facilitate Britain’s domination and control over the colony of Fiji and its residents.

This chapter focusses on three young, female students from Denmark and their quiet voices in a world full of loud expectations – in this case the expectations of education. The chapter is based on a research project named Marginalization and Co-created Education (MaCE), which is constructed through indirect conversations with young students. These students were either attending an Adult Education Centre (In Danish: VUC) or a Production School (an institution for people who for a short period have to consider what to do in relation to the system of education). The aim of the study was to obtain an understanding of being a young person on an educational journey and to let the young students express their experiences through their own voices and views. The findings of this research present an overwhelmingly negative view of the school experiences by the young students, who all at some point felt neglected and not acknowledged through their school time by both teachers and classmates. These findings are illustrated through German sociologist Norbert Elias and his work on The Civilizing Process, and focusses on the unavoidable connection between civilising and distinction processes.

The purpose of this paper is to assess perceptions of body-worn cameras (BWCs) among citizens who had BWC-recorded police encounters, and to explore the potential for a civilizing effect on citizen behavior.

From June to November 2015, the authors conducted telephone interviews with 249 citizens in Spokane (WA) who had a recent BWC-recorded police encounter.

Respondents were satisfied with how they were treated during the police encounter and, overall, had positive attitudes about BWCs. However, only 28 percent of respondents were actually aware of the BWC during their own encounter. The authors also found little evidence of a civilizing effect but did document a significant, positive connection between awareness of the BWC and enhanced perceptions of procedural justice.

Authors only interviewed citizens who had encounters with officers wearing BWCs. However, variation in BWC awareness among citizens allowed the authors to construct a proxy “non-BWC condition” for comparison.

The pre-conditions necessary to produce a civilizing effect among citizens are complex and difficult to achieve. The intriguing relationship between BWC awareness and procedural justice suggests the technology may have the potential to improve police legitimacy.

The study is among the first to explore attitudes about BWCs among those who have their police encounters recorded, and results demonstrate high levels of support among this population. Findings bode well for continued adoption of BWCs in policing.

The theory of the civilizing process, first introduced by sociologist Norbert Elias, refers to the process by which aggressiveness becomes “domesticated” through an individual's or community's adoption of civilized codes of conduct and patterns of social behavior. From the perspective of this theory, fundamental civil liberties and human rights, as defined in the European Convention for Human Rights, can be seen as an essential catalyst in the civilizing process. Human rights is a topic high on the agenda of many international and non-governmental organizations. Yet little is known about the way that these organizations operate in their aims to further the universalism of human rights, and in particular with regard to human rights and the media. The Council of Europe (CoE) is a major non-governmental organization involving dozens of countries from around the world, and it plays a major role in political bargaining with nations. In addition to the CoE's commitment to human rights, it devotes considerable resources to investigate and document developments in the media as well as human rights violations in its member countries, it takes measures to sanction countries that are in violation of its codes, and it sets forth a policy agenda for the future. In this chapter, the author has drawn on his experiences as a member of the parliamentary Assembly of the CoE, interviews with journalists, judges, and politicians, and the reports of the CoE, to explain the work of the CoE in the area of human rights and the media. The chapter begins by making the argument that the theory of the civilizing process elaborated by Elias, providing important insights into understanding the role of the CoE in the area of human rights and the media. In conclusion, a critical assessment of the role of international organizations and their efforts to further the development human rights particularly in the field of journalism and the media is offered.

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.

In previous efforts I have dated the birth of (modern) Social Catholicism (alias: Roman‐Catholic Social Economycs) with the publication of the closely associated works of Charles de Coux (1832) and Alban de Villeneuve‐Bargemont (1834/37). If indeed (and without going all the way back to Jesus of Nazareth, via Thomas Aquinas, Jerome and Ambrose et al.) that be the case, and the implication of the present assignment be correct, then we should have to date the “birth of solidarism” in the Social‐Catholic vein identically. Undaunted by Gide's virtual declaration that “they were all solidarists then”, this is what we set out to show, viz. that our Solidarism did have its birth therewith.

Enforcement as a concept imports compulsion to comply with a particular norm. Of course, the nature of enforcement might vary considerably with the norm in question or society within which action is desired. Professor Gower, in his ‘Review of Investor Protection’, expressed the view that a rule that could not be or was not enforced brought the system, within which that rule was supposed to operate, into disrepute. Whether this is true or not may be a matter for debate. Most systems of control envisage rules that in practical terms are unenforceable, but that are expected to have a normative or educational effect. Such functions, in the context of securities regulation, may be thought to be of some significance. Thus, the fact that simply because a rule cannot either in its terms or in practice be sanctioned by a predictable and determinate action intended to promote compliance, does not necessarily undermine that rule let alone the system within which it exists. To assume without more that a rule that cannot be enforced is not a legal rule, or to be precise a rule of law, while no doubt appealing enough to the positivist school of jurisprudence, is simplistic and outdated. Furthermore, in the context of the sort of economic regulation that we are discussing, whether a rule is characterised as one of law or not may or may not have significance. While there is a problem with determining the appropriate degree of interface between rules bearing differing qualities, purely in terms of achieving a defined regulatory objective it might well be that a rule which is not law in the formal sense of having been promulgated by an authority with legislative power, promotes a satisfactory degree of compliance. Therefore, many of the rules that pertained prior to the creation of the regime of regulation under the Financial Services Act 1986 were essentially non‐legal in the sense that they did not carry determinate sanctions ordained by a legal process consequent upon a violation and were not promulgated by an authority with legislative power. However, to dismiss them because they were unenforceable at law would give a very false picture of the efficacy of what was for many years a satisfactory regulatory structure. Even today, although the interrelationships of legal and non‐legal rules is very much more complex, it is still the case that significant areas of regulation have been left to non‐legal authorities.