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The art started to pause in our city due to ‘Corona’. While it is already dying for economic, cultural, and political reasons, it has been thoroughly covered by the COVID-19 outbreak. In our city, which we consider young and modern, Mersin University Faculty of Fine Arts and Toros University Faculty of Fine Arts provide art education and hundreds of students graduate each year. In this epidemic process, there is no movement towards art in the city when the young population returns to their homes or to cities with their families. No wonder people started to rely on machines rather than nature after the epidemic. It almost halved the human lineage on our planet. Scientists, physicians, economists, and explorers have devoted themselves to destroying or weakening natural forces that would hinder the development of humanity for 300 years. The human race fought nature and upper organisms with railways, dams, engines, antibiotics, and atomic bombs. The painters documented the epidemic by producing pictures on the subject of the epidemic. Now we have to face the threats such as the warming of the world and environmental pollution, the epidemic every day. In this entire confrontation process, the lessons conducted online in our city have been tried to be shown as virtual exhibitions under the name of online. The contributions of this process in the context of ‘art’ and ‘the city’ have been examined and the results will be evaluated.

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.

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.

International conflicts and violence are similar in nature to domestic conflicts and violence which are also similar to those taking place between individuals. Only difference between them is that of magnitude that increases as one moves from individual to societal national level and finally to international level of conflicts. The fundamental question at issue here is that of self‐interest with respect to social and political authority and economic power. The conflicts become most intense and violence gets widest and most cruel at the international level. There are two broad methods in dealing with this problem – use of force to coerce and subjugate or application of the power of persuasion to win the hearts and minds of the people. The former is the conventional secular materialistic method but often used invoking the name of religion and the latter is that of true spiritual humanistic practices and applications in preserving and promoting the cause of all of humanity.While the first does not require the system to be fair and just, the latter predicates them. The foundation of the first is “us” vs. “them” as it divides humanity into many nation states, but that of the second is “us” vs. “us” since it recognizes and practices universality of humanity. More importantly, the former grants unfettered authority to the leaders of the society in the form of sovereignty of the “nation state”, the latter subjugates the authority of the leaders to that of a higher supreme Authority.

In previous efforts the author has examined the various “men” of economics or human‐nature assumptions of “economic thinkers” as a way of treating the history and philosophy of the discipline. Here, under the thematic penumbra of “Man as the Centre of the Social Economy”, and hoping to incorporate the fruits of further inquiry into the matter, those “creatures” and their fashioners are critically reconsidered with a view towards arriving at a more adequate conception of a truly human “economiser” and – accordingly – science of human economy. In Part II, having presented homo oeconomicus in both his/her “impudent” and “honourable” versions, we shall attempt to transcend homo socioeconomicus and even our own (former) homo oeconomicus humanus as well.

André Gide's prophetic words during an interview at Karlsbad in 1933: “Hitler represents a delay in the progress of humanity. There will be another peaceful Revolution in Spirit — different from Capitalism, Socialism‐Communism and Fascism — which will guide the development of humanity to its right destination.”

Presents the first chapter in this work with regard to the search for new ideas and better interpretations in the growth and development of new ideas. Investigates the exchange of views between thinkers of different points of view. Invites co‐operation between various factions to investigate unification of all known sciences (natural and economic) and to include the arts. Mentions all the great thinkers in these areas and unreservedly discusses their contribution in the school of thought. Proffers that modern technology cannot and should not be slowed down and that for the social economy of human solidarity should be aimed for, to begin a new era for humanity.

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.

There is a double crisis in modern science and in particular in physics and mechanics. Among others Einstein and Stephane Lupasco, in the 1930s, warned about this crisis. The Quantum Theory cannot be reconciled with the Relativity Theory. Specifically there is a gap (cleavage) between micro – and macro‐physics and mechanics. Parallel or beneath there is also a second crisis derived from a discontinuity (again a cleavage) between classical and modern science, that is between two previous revolutions. A new research programme of a simultaneous equilibrium versus disequilibrium approach, initially applied in economics has now been extended to include natural sciences. It is the question of a new, more comprehensive methodology which is actually a sui generis synthesis between classical and modern heritage. The rigorous application of the new research programme leads to the organisation of an Orientation Table, that is, a methodological map of all possible combinations (systems). The Table shows, without any exaggeration, a few revolutionary results. For instance, with the help of the Table, modern science or the second revolution (Einstein, Bohr, Heisenberg) does not appear contradictory but rather complementary to classical science or the first revolution (Newton, Lavoisier). The Kuhnian thesis to the contrary is disproved and the second crisis is solved. With the help of the Universal Hypothesis of Duality (the basis of the Orientation Table), matter and energy, at the micro – and macro‐level, appear in a double form (the Principle of Duality): stable (equilibrium) particles and unstable (disequilibrium) waves. The strong interactions from modern physics are associated with the law of gravitation (attraction) or stable equilibrium which governs stable matter and energy. The weak interactions are associated with the law of disgravitation (dispersion or repulsion) including entropy or unstable equilibrium which governs unstable matter and energy. In this way the first crisis is also solved.