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Could “Economic Man” and “Moral Man” be integrated? Could “Business” and “Morality” contain each other? An attempt is made to verify, from the theoretical formation, the value rationality of economic behaviour, to seek the value co‐structure of ethics and economics.

Revisiting Carroll’s classic corporate social responsibility (CSR) pyramid framework, this paper aims to evolve a novel synthesis of ethics and economics. This yielded an “integrative CSR economics”.

This theory paper examined how to conceptually set up CSR theory, argue its ethical nature and establish its practical, social and empirical relevance. Economic analysis reached out from contemporary institutional economics to Smith’s classic studies.

The paper reconstructed all of Carroll’s four dimensions of CSR – economic, legal, ethical and philanthropic responsibilities – through economics. The paper discounted a core assumption of much CSR research that economic approach to CSR, including the instrumental, strategic “business case” approach to CSR, were unethical and lacked any foundations in ethics theory. Integrative CSR economics reframes research on viability and capability requirements for CSR practice; redirecting empirical research on links between CSP (corporate social performance) and CFP (corporate financial performance).

The paper focused on Carroll as the leading champion of CSR research. Future research needs to align other writers with integrative CSR economics. Friedman or Freeman, or the historic contributions of Dodd, Mayo, Bowen or Drucker, are especially interesting.

The paper set out how integrative CSR economics satisfies the “business case” approach to CSR and develops practical implications along: a systemic dimension of the market economy; a legal-constitutional dimension; and the dimension of market exchanges.

Integrative CSR economics creates ethical benefits for society along: a systemic dimension of the market (mutual gains); a legal-constitutional dimension (law-following); and the dimension of market exchange (ethical capital creation). Social benefits are not only aspired to but also are achievable as a business case approach to CSR is followed.

The paper’s main contribution is a new synthesis of economics and ethics that yields an “integrative CSR economics”.

Development ethics is an important topic which is often neglected in development studies. The purpose of the paper is to analyze international development in an ethical‐based context using the approach of development ethics.

The analysis is mainly based on the pioneering work of the prominent development ethicists and the founder of development ethics as self‐conscious area – Denis Goulet – along with recent development ethics literature. In this context, international development is approached under a holistic ethical manner.

Development ethicists reduce the gap between a conventional perspective of development and the real needs of humankind. In contrast to mainstream economics view, for development ethics the true indicator of development is not growth in a narrow sense of material expansion of wellbeing, but the qualitative enrichment of human beings in all relevant aspects of human life. International development is preserved as an effort to a better life for individuals and to a good global society for nations.

If research is reported on in the paper, this section must be completed and should include suggestions for future research and any identified limitations in the research process.

The proposed ethical goals and strategies are normative judgments which provide both the notional and practical framework within which international development should be discussed and policy recommendations could be formulated.

The notion of development is redefined on ethical foundations. A conceptual typology of the development ethics goals and strategies to international development is offered. The paper can be perceived as a point of departure that scholars and students of international development and development economics in broad, from both perspectives (orthodox and heterodox), can be incorporated with ethical matters to international development and benefit from it.

Addresses the question: “Are Christian values reflected in contemporary American economic ethics?” Compares the ethics dictated by neoclassical production theory with the Christian production values found in Pope John Paul II′s encyclical, Laborem Exercens . The encyclical rejects the notion that output is the primary goal of production. The implication is that neoclassical production theory is necessary, but not sufficient. Public policy in the United States has long been based on neoclassical production theory. In the last decade, the downsizing and restructuring of production has heightened emphasis on neoclassical production efficiencies. During this period, prevailing economic ethics were largely in conflict with Christian values. The fledgling policy initiatives of the Clinton administration suggest a commitment to reshape policy in ways which more positively incorporate a number of the reforms suggested by Laborem Exercens. If a new economic (production) ethic evolves out of these commitments, the compatibility between economic ethics and Christian values will be greater a decade from now.

This paper aims to explore ethics in Islamic economics by establishing the micro-foundations of Islamic economics. This is done by conceptualizing the behavioural assumptions of the individual in an Islamic framework. It also argues that ethical positions that attached endogenously in individual behaviour would have implications in the macro-socio realm influencing society, institution and organization in an Islamic economic system.

The study is qualitative-based research. It explores the literature on ethics in Islamic economics to understand and analyse the concept of individual behaviour in the Islamic perspective that will be the micro-foundations of Islamic economic analysis.

It is found that the ethical commitment of individuals (as envisaged in the micro-foundations of Islamic economics) would bring socio-macro implications in the practical realm. The micro-foundations of Islamic economics would function as the basis of the economic explanation of the aggregate relationship of individual, state and society. It also serves as the basis in explaining socio-macro dynamics influencing individuals, society, as well as organizations and institutions.

The paper limits its analysis of developing the concept of ethical endogeneity in Islamic man behaviour to be the micro-foundations of Islamic economics and its macro-implications.

This study attempts to show that ethics should not only be inseparable in an economic framework but also an endogenous dimension in individual behaviour. The micro-foundations of Islamic economics are developed based on Islamic values on the characteristics and behaviour of an individual that would not only describe the true nature of man but also support his well-being.

Religion and culture can influence ethical behavior in business. It is suggested that there has been and continues to be, a deep interrelationship between religion, business ethics, and economic activity in India. As India is becoming a major global economic business partner, understanding its unique ethical business infrastructure is gaining in importance. The purpose of this paper is to intend to further the understanding of Indian (“Vendantic”) business ethics, as opposed to Greco – Roman business ethics, as the foundation of business culture in India. This paper further elaborates on the evolution of business ethics and its implications on doing business in and with Indian companies.

The authors undertook a conceptual approach in order to understand the evolutionary process of Indian business ethics in a holistic view in order to understand better its workings and effect on business interaction.

The paper explains the constructs of business ethics in India and shows its evolution over time.

This original theoretical paper examines the evolution of Indian business ethics over time in line with environmental changes in the Indian business landscape.

Starting from the premise that ethics is the ‘science’ of free choice or voluntary decisions, it seems economists have a special contribution to make towards a ‘general’ theory of choice to deal with decisions that cut across the social sciences. Economists have devised elaborate and sophisticated theories and techniques (eg. the indifference map, general equilibrium theory) to deal with economic choices and decisions. However, economic decisions are only a sub‐set of decisions which are analytically separate but not independent of other decisions. By treating economic choices as if they were self‐contained, economists in their policy advice and normative economics have committed a major fallacy of separating ‘economic welfare’ from ‘total welfare’. Consequently, their advice may, at best, be ‘good’ economics but are often ‘bad’ ethics or ‘bad’ politics. Conversely, the advice of moralists (or political scientists) may be ‘good’ ethics (or ‘good’ politics) but may often be bad as economics. In either case, the decisions are almost certain to be unsatisfactory or ‘wrong’.