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This paper explores the links between economic and social structures and ethical norms for economic life. As such, the essay is a contribution to the more general philosophical discussions on the relation between fact and value in the social sciences. I begin with a brief discussion of ethics which highlights the social character of ethical “value” and draws upon the work of the Canadian philosopher, Bernard Lonergan, to introduce a novel way of understanding social structures. The analyses show how economic structures can be understood as cooperative meaning schemes, how such schemes are embedded within a wider ecology of social meaning schemes, and how the dynimic relations among such schemes reveal ethical goals and make ethical demands upon participants who depend upon them for their living. I illustrate these linkages in a discussion of three examples drawn from economic life: a consumer purchase transaction, an ancient trade scheme drawn from the work of Karl Polanyi, and a rather novel approach to economic development proposed by Jane Jacobs.

This paper aims to formulate a hypothesis for the origin and position of binarism within human meaning systems. Specifically, binarism exists ineluctably as a living system's impetus toward life over death, and then – at the symbolic level within human meaning systems – as a device by which humans more efficiently dissipate the solar-energetic gradient.

Organisms composing terrestrial ecosystems acquire and degrade solar energy or its derivatives, thereby reducing the thermal gradient impressed on Earth by the Sun. Kay and Schneider call this “the thermodynamic imperative of the restated second law for open systems.” This paper connects the “thermodynamic imperative” to aspects of human meaning systems and pushes Serres' notion regarding homeostasis and the origin of communication one step further to consider such an origin in terms of a binarism born of solar-energetic gradient dissipation.

It is hypothesized that the human homoiotherm extends the ineluctable binarism of life over death for all living systems to a symbolic level – as a first, or local, “energetic order” – which serves as a foundational device of human meaning systems; humans efficiently use this binary device to produce entropy and maintain homeostasis within individual organisms and comprehensive ecosystems; and human language, and ultimately the entirety of human meaning systems, emerges from the dissipation of the solar-energetic gradient.

Modern Western philosophical concepts related to binarism – i.e. Kantian and Hegelian dialectics – are not associated with ecological imperatives. The present hypothesis proposes the co-existence of both a fundamental binarism (i.e. impetus of life over death) and more complex symbolic differentials (in a Leibnizian/Deleuzian sense) as necessary for the emergence of complex human meaning systems in consonance with thermodynamic and ecological imperatives.

Idiosyncratic jobs occur when formal job duties match the abilities or interests of a specific person. New duties can accrue or be negotiated to match an existing employee or a potential hire. Idiosyncratic jobs can help organizations deal with changing contexts, and influence organizational goals and structure. They can affect job holders’ careers and organizational job structures. The evolutionary accumulation of idiosyncratic jobs can potentially generate unplanned organizational learning. Promising research frontiers include links to work on job crafting, I-Deals, negotiated joining, and ecologies of jobs. Deeper exploration of these domains can advance core theories of job design and organizational transformation and inform normative theory on organizational use of idiosyncratic jobs without falling into cronyism, inefficiency, or injustice.

The assumption of ecological thinking as a main ideology for social systems implies many relevant changes concerning the relation between social and ecological systems. Changes meaning a deep redefinition of goals and strategies pursued for centuries by human communities, like the uncertainty reduction in relation to resources' availability and management, defence respect to variance in ecological system's as well as its constraint within social systems themselves. The paper aims to discuss these issues.

An analysis of literature and critic perspectives allows to highlight different aspects of the imagined transition toward an ecologically informed social organisation. Some considerations will be presented about obstacles to change in social systems as well as about the different levels of response to solicitations coming from ecological thinking and ecological issues.

Many of the considered theoretical proposals lead to assume that those solicitations and the subsequent responses would impact directly on fundamental sets of rights and freedoms, today considered as untouchable.

The establishment of an ecological state – at least as described here – even if it appears as a desirable perspective, it would pass through a re-design of the concept of citizenship as well as of the relation between individuals and social institutions.

The paper tries a definition of the main theoretical topics to be assessed, hoping they may be a useful base for future search.

This chapter will discuss understandings of forms of sustainable political economy within the context of sustainability in the community. Essentially, it will examine the issues which emerge when a community favours a green economic model within the context of the now largely discredited neo-liberal framework that never valued notions of sustainability, and is now largely in crisis due to the market decline and ‘credit crunch’. In addition, the section will outline the significance of community-based political economy for the development of sustainable forms of justice. A sustainable form of political economy incorporates particular concerns, such as ‘the geographical scope of production for local needs, and the exposing and combating the institutions and power structures that lead to poverty and lack of local control’ (Kennet & Heinemann, 2006, p. 78). Under the neo-liberal system, a dichotomy existed between community development and the dominant, yet ultimately unsustainable, growth-based form of political economy.

Argues that there exists, at least at the level of social practices, a type of social or public philosophy that identifies and gives meaning to the values dynamizing social interactions. That is, the “public philosophy” consists of a continuous discourse about the “good”. It is to this level of public philosophy that social economics adverts to its research field. When this is done we understand that the social economy, expressed in metaphors and symbols of “wellbeing” and “well‐living” in fact consists of the resources and social organizations that make it possible for groups and communities to manage their own affairs. Uses the example of micro‐business and micro‐enterprise to show the interaction of the “public philosophy” (as a set of expectations) and social economy. Concludes by arguing that attention to non‐instrumental dimensions of the social economy raises a new set of questions about the meaning of economy and the human good.

The purpose of this paper is to enhance awareness and foment the concept of “eco‐citizenship” within today's students in higher education.

The paper takes the form of a literature review on environmental issues and spiritual thinking, student reports, discussion.

The paper's three main findings are: the need to develop educational methodologies that allow students to become advocates of a new society and way of thinking is insufficiently addressed so far; exposing students to such learning triggers a factual mindset change; and faculty and student engagement on matters of spirituality and environmental issues is becoming pivotal in a period where natural resource limitations in conjunction with overpopulation are stressing ecological systems to a threshold where it cannot be sustainable any further.

Further implementation of similar courses, and monitoring of students' long‐term behavioral changes are suggested to verify if such courses trigger a domino effect in terms of the emergence of the “eco‐citizen”.

This was the first time that such an educational approach was employed, where students not only critically investigated the course material in respect to environmental science and spirituality but also became facilitators to their own community, assisting in the development of good citizenship and enhancement of responsibility. It is clear to the authors that community interaction is very important in the curriculum design as the working ground to bring real world experience to the classroom as well as for the development of environmental and spiritual awareness. Based on the students' community activities and personal comments, in regard to the course focus and its effectiveness in changing their attitudes towards a more sustainable way of living, it was demonstrated that the course was successful.

Field emergence poses an intriguing problem for institutional theorists. New issue fields often arise at the intersection of different sectors, amidst extant structures of meanings and actors. Such nascent fields are fragmented and lack clear guides for action; making it unclear how they ever coalesce. The authors propose that provisional social structures provide actors with macrosocial presuppositions that shape ongoing field-configuration; bootstrapping the field. The authors explore this empirically in the context of social impact investing in the UK, 2000–2013, a period in which this field moved from clear fragmentation to relative alignment. The authors combine different computational text analysis methods, and data from an extensive field-level study, to uncover meaningful patterns of interaction and structuration. Our results show that across various periods, different types of actors were linked together in discourse through “actor–meaning couplets.” These emergent couplings of actors and meanings provided actors with social cues, or macrofoundations, which guided their local activities. The authors thus theorize a recursive, co-constitutive process: as punctuated moments of interaction generate provisional structures of actor–meaning couplets, which then cue actors as they navigate and constitute the emerging field. Our model re-energizes the core tenets of new structuralism and contributes to current debates about institutional emergence and change.

In this paper the authors aim to introduce the perspective of shared meanings as a prerequisite for the formation of market‐focused strategic flexibility.

The authors apply the ideas of co‐creation of meaning, which derive from research into the narrative process of strategy and the practice turn of strategy. The authors' view is illustrated with a case example from a Finnish property rental company. Using action research methodology, data were collected through interviews and workshops from the company, from its clients and from its subcontractors.

The case presented here shows that the lack of common understanding may lead to poor service quality even though the provider aims at meeting clients' needs. On the other hand, the results confirm that developing a shared understanding is possible in business practice. A common lexicon and the conscious use of human narrative capability facilitate the achievement of this goal.

Since the empirical results are based on one case, the possibility for generalisations is limited. However, the study highlights important aspects of strategic flexibility that are worthy of further research.

The study shows that flexible market orientation needs shared meanings between all the relevant actors in a service chain. The study also suggests some ideas on how the co‐creation of meaning can be promoted in practice.

Linking the perspectives of co‐creation of meaning and market‐focused strategic flexibility is a new approach. The paper illustrates these topics in a subcontracting chain, whereas earlier studies have usually focused on companies.

The author establishes a point of criticism against various positions regarding technology, especially the proposal of De Kerckhove on the role of social networks in life.

To that end the present text has four sections. The first presents a way to study society from the point of view of its symbolic production, understood as an inseparable whole. Second, this symbolic dimension of all human society, is differentiated in three inseparable components: information, communication, and knowledge. Third, having established these analytical differentiations, the text underlines the importance of the systemic relationship between internal brain and extra-cortical formations or “external” brain, to understand the human complex relations with technology. Finally, the text presents the Cultural Fronts approach as a theoretical and methodological tool for the study of the social production of hegemony and subalternity on scales of everyday life. The methodological fecundity of this category has been proven in a variety of field studies since 1982 and is the basis of the perspective of action research that the author calls “cybercultur@,” understood as the collective development of intelligent self-determination capabilities confronting concrete social problems.