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This article is an Information File made available by the International Bureau of Education. It summarises issues and trends in primary education worldwide, looking at general policy, organisation, management, the content of curricula, and teaching methods. A bibliography is provided together with a list of national and international centres which may provide information about primary education.

The year 1848 is considered by historians as a political and economic turning point in France: a major political crisis took place in the form of the February Revolution, accompanied by extensive financial troubles for the French government. The economists of that time actively debated the economic causes and consequences of the crisis. This chapter is devoted to the analysis of these financial controversies in French economic thought around 1848. If the political and philosophical debates of 1848 between the liberals and the socialists are quite well known by historians of economic thought, their financial side has been relatively neglected. According to the authors of this chapter, it is nevertheless of great interest to examine the liberal and socialist ideas of that time. This chapter aims to investigate this little-studied question by raising three main issues: the first one consists of presenting the different diagnoses of the 1848 financial crisis from socialist and liberal viewpoints. Second, it proposes an analysis of the content of theoretical controversies about ways to overcome the financial troubles, particularly regarding the trade-off between taxation and debt. Lastly, it emphasizes the role of this period for the subsequent constitution of a financial orthodoxy in France.

This chapter attempts to offer a clearer look at the historical roots of the founding of mutualist finance. Without denying that the various forms of financial mutualism may have legal and organizational roots in ancient times, the author considers what, for contemporary mutualist banks, may constitute the soul.

In its first part, the document presents the individual constructions that existed in the eighteenth and nineteenth centuries, in a context in which economic development and the industrial revolution banished the rules and standards of the former society. It refers to Utopian socialisms as opposed to the scientific solutions proposed for a new social organization and to the new solidarism according to Léon Bourgeois. Christian sources are also called to mind with social Christianity (Protestant) and social Catholicism until the birth of the social doctrine of the Church.

This frenzy of ideas as well as the confrontation with reality led to the birth, in Germany, of the first experiments with alternative finance. This is the subject of the second part of this chapter, which then develops the bank mutualism created by the founding fathers, F.W. Raiffeisen and H. Schulze-Delitzsch.

The historical description of the creation of mutualist banks brings up two major problems when talking about the “other finance”: the interest and activity of the bank. Is an ethical finance capable of proposing a credible alternative? This is a question that needs to be answered in the light of history.

This chapter attempts, more than 150 years after the fact, to demonstrate the ponderous presence of the question and the permanence of the founding ideas in order to comprehend the facts and propose ideas for analysis and construction of an “other finance.”

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.

There has been a massive investment in the installation of online catalogs: in selection, in the supporting infrastructure of terminals and networks, in catalog record conversion, in training, and, lately, in linking online catalogs with other online systems. In contrast, the state‐of‐the‐art of the functionality of online library catalogs has advanced little in the past few years. Rather it has been a matter of existing systems being upgraded towards the functionality of the better systems and of refinements being added. It is time for a further advance in online catalog design. We believe that the next generation of online catalogs should and will have features such as those discussed and illustrated in this article.

Les premiers textes déclaratifs des droits de l'homme en Occident n'ont pas comporté immédiatement la reconnaissance de droits sociaux. Ainsi, à la suite de la Déclaration des Droits—“Bill of Rights”—imposée à la Monarchie anglaise le 13 février 1689, la Déclaration modèle adoptée en Virginie le 12 juin 1776, sous l'autorité de George Mason, comme la Déclaration d'Indépendance américaine du 4 juillet 1776, et enfin la Déclaration francaise des droits de l'homme et du citoyen, proclamée par l'Assemblée nationale le 26 août 1789, étaient consacrées à l'affirmation des droits civils et politi‐ques face aux pouvoirs dont l'emprise devait être restreinte et contenue, plutôt que confirmée et étendue par l'attribution de nouvelles fonctions, même justifiées par l'intention d'améliorer le sort des plus malheureux. Résolus à ouvrir une bràche décisive dans le système de gouvernement absolutiste, les pionniers des droits de l'homme étaient tenus d'accorder la priorité aux droits conquis de libre disposition sur les droits acquis de protection, de sorte que l'autonomie des citoyens à l'égard de l'Etat était revendiquée avec toutes ses conséquences économiques et sociales. Même l'expression neuve du droit à la vie et à la poursuite du bonheur, qui apparaît dans les déclarations américaines du XVIIIe siècle, s'entendait d'une aspiration irrépressible à la liberté et non point comme l'avers d'obligations sociales imposées à la collectivité, du moins jusqu'à ce que le Préambule de la Constitution des Etats‐Unis d'Amérique du 17 septembre 1787 inscrivît la promotion du bienêtre général—“to promote the general welfare”—au nombre de ses objectifs.

France has a long tradition of research on labor and employment issues dating back to the emergence of the “Social Question” in the 1830s. Yet, the field identified as industrial relations (IR) emerged slowly in France and has not achieved the institutional status it did in Anglo-Saxon countries. French universities have no IR departments and there are no academic journals with IR on the title. Teaching takes place within different disciplines and research produces an abundant literature, which does not always claim the IR label.

The concept of “industrial relations”, translated as “relations professionnelles”, started to be used in France only after World War II (WWII). The terms commonly used both before WWII and even nowadays alongside IR are “relations du travail” (labor relations) or “relations sociales” (social relations). Even though “industrial relations” might not always be the label used, a distinctive French IR tradition exists nonetheless which this paper identifies and presents.

The paper starts with the forerunners at the origins of the field of IR in France, high ranking civil servants who played a role not only in the development of French but even of international industrial relations, and represented a “problem-solving” approach to IR. The emergence of IR as a field of research with a self-recognized academic community bent on “science building”, however, mostly followed the evolution of IR practice in France in the post-WWII period, which the paper then analyzes, presenting the IR milieu in France through its research structures, theoretical debates and challenging prospects.

The author argues that we must stop and take a look at what our insistence on human labour as the basis of our society is doing to us, and begin to search for possible alternatives. We need the vision and the courage to aim for the highest level of technology attainable for the widest possible use in both industry and services. We need financial arrangements that will encourage people to invent themselves out of work. Our goal, the article argues, must be the reduction of human labour to the greatest extent possible, to free people for more enjoyable, creative, human activities.