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Over the last years, and under the umbrella of the “sharing economy,” various new social practices and novel business models have been established worldwide. Such practices and models are perceived both as opportunity and challenge for existing (urban) public governance regimes. It is in this sense that the sharing economy has become a contested issue and regularly provokes bold governance responses. However, local governing authorities first need to interpret, negotiate, and establish what exactly is “at issue” in order to (re-)act adequately. While such “politics of signification” are well-studied, for instance, in social movements and public media discourse, research on the concerted framing activities of public administrations as well as on the strategic work that sets the stage for public policy-making is relatively sparse – and entirely lacking for the context of the sharing economy. In this chapter, the authors look behind the scenes of the policy-making in the City of Vienna, Austria. The empirical findings unearth six distinct mechanisms –“delimiting,” “negotiating,” “detailing,” “linking,” “justifying,” and “situating” – that are strategically applied to shape the “Viennese way” of governing the sharing economy. This research develops an in-depth understanding of what the authors conceptually dub “strategic issue work”: the manifold efforts that lead to, and underlie, in this case, the policy-making of a local government when it tries to come to terms with the governance challenges of the sharing economy.

In 1967, Robert N. Bellah famously argued that there existed an “American Civil Religion,” which was distinct from churchly religion and captured the “transcendental” dimension of the American project. In this chapter, I revisit the civil religion concept and reconstruct it along more Weberian lines. Specifically, I argue that the civil religion tradition is one of three competing traditions for thinking about the proper relationship between religion and politics in America; the other two are religious nationalism and liberal secularism. Whereas liberal secularism envisions a complete separation of the religious and political value spheres, and religious nationalism longs for their (re)unification, civil religion aims for a mediating position of partial separation and productive tension. Following Bellah, I argue that the two central strands of the civil religion tradition have been covenant theology and civic republicanism. The body of the chapter sketches out the development of the tradition across a series of national foundings and refoundings, focusing on the writings of leading civil theologians from John Winthrop and John Adams through Abraham Lincoln and John Dewey to Martin King and Barack Obama. The conclusion advances a normative argument for American civil religion – and against liberal secularism and religious nationalism. I contend that liberalism is highly inclusive but insufficiently solidaristic; that religious nationalism is highly solidaristic but insufficiently inclusive; and that only civil religion strikes a proper balance between individual autonomy and the common good.

Purpose – To answer the following questions: Is all knowledge based on “experience” in Hayek's view? Was he an “empiricist” or a “Kantian”? In what sense?

Methodology/approach – Starting from a thorough analysis of Hayek's explicit ideas about empiricism and experience in The Sensory Order and some related writings, I reconstruct his epistemology but also try to improve on it with the help of some other philosophers.

Findings – Empiricism has many meanings depending on how you define “experience.” Hayek is not a “sensationalist empiricist” because he does not believe that all knowledge is based on “sense experience.” However, given his ideas of “pre-sensory experience” and “experience of the race,” Hayek is a “post-positivist empiricist.” His empiricism can be improved upon by privileging what I call “selective experience.”

Research implications – The next step is to analyze Hayek's market economics and philosophy of science to see which kind of experience guides Hayekian entrepreneurs and scientists. If this line of research is continued, practical and social implications might follow.

Originality/value of the chapter – The question whether Hayek was an “empiricist” or a “Kantian” is an old question. However, this chapter is the first systematic analysis of his “empiricist” epistemology and his concept of “experience.” Moreover, it has value beyond Hayek scholarship since, in the general empiricism debate, epistemologists have almost ubiquitously assumed that “experience” means “sense experience.”

Airports and urban developments in their vicinity constitute a highly specialized type of agglomeration based on air connectivity that epitomizes the importance of mobility in the modern service economy. However, in a frictionless world of backyard capitalism and perfect competition, such agglomeration of civil aviation services would not have been necessary. Thus, concepts such as imperfect markets, path dependence, and cumulative causation may be alternatively used to explain the spatial aspects of airport developments. Focusing on “second-nature” concentration, the “new geographical economics” (NGE) literature offers a potential theoretical framework that organizes these concepts into a coherent economic framework. This chapter aims to highlight the unique relevance of the NGE approach in developing an economics-based understanding of the spatial distribution of airports. Drawing from the existing NGE knowledge-base, this conceptual chapter explains that the NGE approach can be adopted as a micro-foundation to show how the spatial aspects of airport development, including core-periphery dynamics of regional disparity and parity, can emerge from economic mechanisms. The chapter concludes with potential implications for airport economics and regional policy, along with the discussion of some of the main critiques of the theory.