Search results

Economics was closely entwined with ethics up to the 1930s when this weakened subsequently. Amartya Sen first sketched this historical relationship in his book, On Ethics and Economics. This paper is in broad agreement with Sen. It aims to explore the ethical foundations of economics in ancient Greece, focussing on Plato's Republic.

Key aspects of Sen's ethical framework (ethical motivation, human well‐being, and social achievement) are used as a template to re‐investigate Plato's work. A close reading of Plato's Republic is undertaken in order to demonstrate the foundations of economics as an ethical enterprise.

First, Plato argues that there is a range of motivations and behaviors along an ethical scale. For Plato, the goal is to try to establish what constitutes ethical behavior and then seek conditions suitable to bring it about. Second, in the Republic, one sees an outline of Plato's understanding of human well‐being. Human functioning (physical and mental flourishing, including friendship), and gender equality are key parts of his picture. Third, Plato is painting the picture of a utopian society in the Republic. In discussions of the ideal society, the economy, laws, and other policies must be set within an ethical framework. In several respects, Plato anticipates Sen's capabilities approach to economics.

In recent years, great efforts have been devoted to developing and extending Sen's Capability Framework. Part of that work has been devoted to tracing the origins of Sen's approach back to Aristotle. This paper represents the first attempt to trace that framework back further, to Plato's Republic.

Mainstream economists now consider their discipline to be a technical one that is free from ethical concerns. I argue that this view only arose in the twentieth century. In this paper I set out a brief history of economics as a moral science. First, I sketch the evolution of economics before Adam Smith, showing that it was generally (with the exception of the mercantilists) conceived of as a part of moral philosophy. Second, I present elements of the new interpretation of Smith, which show him as a developer of economics as a moral science. Third, I show that even after Smith, up to the beginning of the twentieth century, a number of leading economic theorists envisioned economics as a moral science, either in theory or in practice. Fourth, I sketch the decline of economics as a moral science. The key factor was the emergence and influence of positivism. Overall, I show that the current view of the detachment of economics from morals is alien to much of the history of the discipline.

Economics had a strong linkage to ethics up to the 1930s but this has virtually disappeared today. Amartya Sen first sketched the historical relationship in his book On Ethics & Economics. This article seeks to explore the ethical foundations of economics in ancient Greece, focussing on Socrates and Xenophon.

Various ancient Greek primary sources are used to investigate the foundations of economics as an ethical enterprise. For Socrates, the primary sources are the reports of his conversations by two students: Plato and Xenophon. For Xenophon, one has to rely upon his own writings, which are extensive and have survived in good condition.

For Socrates, human flourishing (eudaimonia) was the goal, rather than great accumulation of material goods. Xenophon accepts private property and the division of labour within certain ethical limits. In his work, the development of the ethical approach to household management (oikonomia or oikonomikē), or microeconomics, within the context of the Greek city (polis) can be seen. Friendship (philia) and gentlemanship (kalokagathia) are discussed together with oikonomia as a united package. Further, Xenophon anticipates several elements of Sen's understanding of good human functioning. There is a strong linkage between ethics and economics in Socrates and Xenophon.

While great efforts have been devoted to tracing the origins of Sen's capability framework back to Aristotle, this article represents the first attempt to trace that framework back further, to Socrates and Xenophon.

It is commonly held that Adam Smith is a prophet of capitalism. There is a good deal of evidence pointing towards his optimism about commercial society. This article claims to show the pessimistic side of Smith’s view of commercialism. While some of Smith’s pessimism is obvious, some emerges only after considering his six ends of human nature. We show that according to Smith’s own criteria, commercial society is not good. We also show that Smith considers commercial society to be neither inevitable nor permanent. In other words, Smith says that commercial society fails on three counts. Rather than a prophet of capitalism as the end of history, Smith emerges from this analysis as a major critic.

In the Western world the voices calling for a secular society have grown ever louder over the last three centuries. This paper seeks to return to one of the founders of modernity for guidance. Adam Smith advocated globalization on economic and moral grounds.Design/methodology/approach – A discussion focusing on those calling for a secular society and, in addition to these normative advocates, various social scientists have propounded the “secularization thesis”; after analysing history from a purportedly positive view, they have argued that “modernization” leads to a secular society. Recently globalization has been seen as another cause of secularization. At the same time, the revival of various religions has cast doubt on these claims.Findings – Smith did not see secularization as an inevitable consequence of globalization. Further, despite his awareness of the arguments of the advocates of secular society (and contrary to some commentators like Minowitz), he rejected their advice. For him, a secular community was neither a necessary nor a desirable consequence of globalization.Originality/value – Provides a viewpoint on some of Adam Smith's thoughts and ideas.

IN every decade some word is thrown to the surface of men's minds and proves powerful enough to colour and condition their thinking. At present the word is automation. We see it as the crucible to resolve all our production problems, the formula to express our hopes for the future.

IT must not be left exclusively to the United States, her native land, to pay tribute to Dr. Lillian M. Gilbreth on the occasion of her eightieth birthday. Her work in applying science to the problem of increasing productivity deserves the gratitude of us all, since it has affected the economy of all industrial countries and contributed substantially to the higher standard of life which is now enjoyed.

Investigates the differences in protocols between arbitral tribunals and courts, with particular emphasis on US, Greek and English law. Gives examples of each country and its way of using the law in specific circumstances, and shows the variations therein. Sums up that arbitration is much the better way to gok as it avoids delays and expenses, plus the vexation/frustration of normal litigation. Concludes that the US and Greek constitutions and common law tradition in England appear to allow involved parties to choose their own judge, who can thus be an arbitrator. Discusses e‐commerce and speculates on this for the future.