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Nobody concerned with political economy can neglect the history of economic doctrines. Structural changes in the economy and society influence economic thinking and, conversely, innovative thought structures and attitudes have almost always forced economic institutions and modes of behaviour to adjust. We learn from the history of economic doctrines how a particular theory emerged and whether, and in which environment, it could take root. We can see how a school evolves out of a common methodological perception and similar techniques of analysis, and how it has to establish itself. The interaction between unresolved problems on the one hand, and the search for better solutions or explanations on the other, leads to a change in paradigma and to the formation of new lines of reasoning. As long as the real world is subject to progress and change scientific search for explanation must out of necessity continue.

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.

This study aims to summarize the important contextual influences East Asian philosophy may have on marketing strategy and consumerism.

A qualitative approach is used to deconstruct (1) the literature on marketing as a contextual discipline, (2) East Asian philosophical underpinnings and their personal and institutional manifestations in East Asian marketing contexts, and (3) the implications for non-East Asian marketers. This essay includes a brief introduction to the manuscripts in this special issue.

Ancient philosophical wisdom shared by East Asian societies can shed light on how marketing activities and consumer behavior intertwine within East Asia and beyond. Three ancient philosophies (i.e. Confucianism, Taoism, Buddhism) heavily influence East Asian societies through personal and institutional-level cultural manifestations in marketing contexts.

Although the three discussed East Asian philosophical schools are not exhaustive, they lay a foundation for future discussions about how alternative marketing-related theories and frameworks may complement ones grounded in western historical and cultural contexts.

This essay initiates an overdue academic discussion about relying on non-western historical and cultural contexts to globalize the marketing discipline further.

Here Marx's philosophy is dissected from the angle of bourgeois capitalism which he, Marx, sought to overcome. His social, political and economic ideas are criticised. Although it is noted that Marx wanted to ameliorate human suffering, the result turned out to be Utopian, contrary to his own intentions. Contrary to Marx, it is individualism that makes the best sense and capitalism that holds out the best hope for coping with most of the problems he sought to solve. Marx's philosophy is alluring but flawed at a very basic level, namely, where it denies the individuality of each person and treats humanity as “an organic body”. Capitalism, while by no means out to guarantee a perfect society, is the best setting for the realisation of the diverse but often equally noble human goals of its membership.

In recent years, the concept of “reification” has virtually disappeared from debates in social theory, including critical social theory. The concept was at the center of the revitalization of Marxist theory in the early twentieth century generally known as Western Marxism. Georg Lukács in particular introduced the concept to express how the process described in Marx's critique of alienation and commodification could be grasped more effectively by combining it with Max Weber's theory of rationalization (see Agger, 1979; Stedman Jones et al., 1977).¹ In Lukács's use, the concept of reification captured the process by which advanced capitalist production, as opposed to earlier stages of capitalist development, assimilated processes of social, cultural, and political production and reproduction to the dynamic imperatives and logic of capitalist accumulation. It is not just interpersonal relations and forms of organization constituting the capitalist production process that are being refashioned along the lines of one specific definition of economic necessity. In addition, and more consequentially, the capitalist mode of production also assimilates to its specific requirements the ways in which human beings think the world. As a result, the continuous expansion and perfection of capitalist production and its control over the work environment impoverishes concrete social, political, and cultural forms of coexistence and cooperation, and it brings about an impoverishment of our ability to conceive of reality from a variety of social, political, and philosophical viewpoints.

The city of Fortaleza, capital of the state of Ceará in the north-east of Brazil, presents a paradox as a present-day tourist destination, while also marked by features and processes characteristic of cities in the Global South, such as high levels of social inequality with fragmented urban margins and vulnerabilities. This research problematizes the idea of “historical ruins” proposed by Walter Benjamin as a viable way to understand how the organization process of today's city margins can be “denaturalized” by the past. The objective of this research is to assess how the urban margins of the city were organized as a history of resistance.

In theoretical terms, this research links critical urban studies with critical approaches to organizational history (COH) based on Walter Benjamin's philosophical concepts of “ruins” and “progress”. The historical and archival methodology, consisting of 193 documents, suggests the existence of a philosophical–historical nexus that helps explain the spatial fragmentation of the city, and especially the urban margins in the western region of Fortaleza.

The Benjaminian notion of “historical ruins” has been exemplified by the Brazilian government practices confining migrants fleeing drought in internment camps on the margins of the city of Fortaleza in three waves beginning in 1877, 1915 and 1932 respectively. The effects of such confinement policies put into practice in the name of “progress” influenced the organization of large urban spaces on the city's margins, whereas on the other hand, the analyses advanced in this research reflect on alternatives to re-frame the history of the organization of the margins of Fortaleza through a set of practices of resistance.

Based on the concept of “denaturalization”, and through re-activation of the memory of a circumstantial past, the gaze of the “ruins”, as represented by the belief in “progress” addressed in official reports of government confinement policies, spaces of resistance have emerged where new possibilities for the future of the city can be imagined.