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In this paper, I explore some of the intellectual questions which gave meaning to the social activity of dealing with crime, disorder and indigence, in the writings of three key police thinkers: Henry Field, Sir John Fielding and Patrick Colquhoun. My argument is that these early “police intellectuals” were not visionaries in the sense that they imagined a radically new apparatus of social control. Rather, the writings of these police proponents are most significant because they established a context of thought as felt and feeling as thought in which modern policing emerged. That intellectual context involved a commitment to piety, ethical standards and those institutions which supported or propagated them ‐ family, commerce and education as well as considerations of better policing, laws and punishments. Their writings, I suggest, are best understood as providing an enhanced role for the police in both enforcing order and in defining it. Police intellectuals, I conclude, created a frame of mind of police which functioned as a broad social technology of control, an institution of government and an ideology representing the crime problem as a lower class phenomenon.

Based on the data from “Thousand village surveys” project of Shanghai University of Finance and Economics, we employ the ordered logistic method to do the empirical analysis on consumption, life and satisfaction (subjective well-being) of Chinese rural elderly. First, the result shows that the consumption (exclude medical expenses) has positive effect on the satisfaction of Chinese rural elderly, while the rural elderly are not preferred to compare with others. Good participation in social life and medical care condition could enhance the satisfaction of rural elderly. Second, the authors divided the sample into two groups as high-consumption group and low-consumption group. The result shows that the low-consumption group more tend to rely on their family members than high-consumption group. The authors suggest that in order to improve the rural elderly life satisfaction, the government needs to improve medical care system.

Following critiques of shareholder capitalism and calls for reform of the corporation, employee-owned firms have attracted public and government attention in the UK and elsewhere, based on the view that these alternative organizations serve a broader public purpose. However, despite attempts to broaden the measures for evaluating organizations and take seriously the social effects of business decisions, we lack a holistic framework for evaluating this public purpose that addresses aspirations like participation, democracy, equality, solidarity, and strong community relations alongside financial resilience and profitability. This study proposes that a solution can be found in Selznick’s concept of “moral community.” Selznick argued that community, conceived as a response to the perceived unravelling of the social fabric, plays a vital role in countering the excesses of capitalism. Using this as a yardstick to evaluate employee ownership (EO) in the UK, the author argues that the EO organizational field is indeed an embodiment of a moral community. It successfully infuses a broad range of social values into economic pursuits, nurtures an inclusive sense of the “common good,” and mitigates the alienation resulting from an increasingly marketized society. At the same time, the EO moral community does not reject capitalism as such, aspiring to connect with and reform existing political, financial, and legal structures as opposed to positioning its own institutions as an alternative to them. There are, therefore, limits to the challenge that the EO community levels against the current socioeconomic order.

The Scottish Enlightenment, which gave birth to classical liberal thought and political economy, developed out of a strong theological tradition and was marked by significant theological conflict. Most people understand the Scottish Enlightenment through the works of David Hume, Adam Smith, and their intellectual circle of Moderate clergy and literati. Though this group represents the dominant strain of thinking in the Scottish Enlightenment, one should not neglect other important contributions made by more orthodox clergy and literati. Comparing the ideas of less well-known, but leading figures of the Moderate and the orthodox literati, Hugh Blair and John Witherspoon, reveals different views on doctrines related to salvation, human nature, and God’s providence, as well as on the nature of moral judgment and education. These differences provide important context for understanding the ideas and arguments of more influential philosophers like Smith and Hume.

In his apocalyptic book on the environment and public policy, Timothy C. Weiskel warned of the consequences of humanity's intrusion into the biological and geo‐chemical processes of the natural world. He said that our intrusions have been massive and thorough; that they now threaten to transform ecosystemic parameters; and that unless responsible public policy directs itself toward moderating our current destructive impact on the environment, we will face ecosystemic collapse and human catastrophe “on a vastly greater scale than has ever been recorded in human history.”