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This paper aims to develop a geometry of moral systems. Existing social choice mechanisms predominantly employ simple structures, such as rankings. A mathematical metric among moral systems allows us to represent complex sets of views in a multidimensional geometry. Such a metric can serve to diagnose structural issues, test existing mechanisms of social choice or engender new mechanisms. It also may be used to replace active social choice mechanisms with information-based passive ones, shifting the operational burden.

Under reasonable assumptions, moral systems correspond to computational black boxes, which can be represented by conditional probability distributions of responses to situations. In the presence of a probability distribution over situations and a metric among responses, codifying our intuition, we can derive a sensible metric among moral systems.

Within the developed framework, the author offers a set of well-behaved candidate metrics that may be employed in real applications. The author also proposes a variety of practical applications to social choice, both diagnostic and generative.

The proffered framework, derived metrics and proposed applications to social choice represent a new paradigm and offer potential improvements and alternatives to existing social choice mechanisms. They also can serve as the staging point for research in a number of directions.

Menger disagreed with this view for various reasons. Also, the subjective expectation is infinite. There are many cases where man's behaviour fails to conform to mathematical expectations: games in which a player can win only one very large amount with a very small probability or games offering a single moderate amount with a very high probability. Furthermore, we can always find a sequence of payoffs x1, x2, x3,…, which yield infinite expected value, and then propose, say, that u(xn)=2ⁿ, so that expected utility is also infinite. Menger therefore proposed that utility must also be bounded above for paradoxes of this type to be resolved.

Presents the scientific methodology from the enlarged cybernetical perspective that recognizes the anisotropy of time, the probabilistic character of natural laws, and the entry that the incomplete determinism in Nature opens to the occurrence of innovation, growth, organization, teleology communication, control, contest and freedom. The new tier to the methodological edifice that cybernetics provides stands on the earlier tiers, which go back to the Ionians (c. 500 BC). However, the new insights reveal flaws in the earlier tiers, and their removal strengthens the entire edifice. The new concepts of teleological activity and contest allow the clear demarcation of the military sciences as those whose subject matter is teleological activity involving contest. The paramount question “what ought to be done”, outside the empirical realm, is embraced by the scientific methodology. It also embraces the cognitive sciences that ask how the human mind is able to discover, and how the sequence of discoveries might converge to a true description of reality.

Book VI of Aristotle′s Nicomachean Ethics is commented on, aimed at showing its relevance to some themes in contemporary moral philosophy. It is argued that the classical approach to morality (Aristotle) and the Enlightened approach (Kant) need not compose antinomy. Instead, the Aristotelian emphases on the development of virtuous character and the nature of practical wisdom coalesce with the Kantian emphasis on autonomy – what Falk calls “responsible self‐direction” – in the person of the moral leader. In particular, great moralists have recognised that moral wisdom is not mainly a matter of strict obedience to rules. While rules have their place, the subject matter of ethics cannot be determined by a quasi‐mathematical formalism. Over‐emphasis on the formalism of the categorical imperative obscures Kant′s more fundamental emphasis on autonomy. The autonomous person, able to exercise moral leadership, cultivates the Aristotelian virtue of phronēsis.

Nobody concerned with political economy can neglect the history of economic doctrines. Structural changes in the economy and society influence economic thinking and, conversely, innovative thought structures and attitudes have almost always forced economic institutions and modes of behaviour to adjust. We learn from the history of economic doctrines how a particular theory emerged and whether, and in which environment, it could take root. We can see how a school evolves out of a common methodological perception and similar techniques of analysis, and how it has to establish itself. The interaction between unresolved problems on the one hand, and the search for better solutions or explanations on the other, leads to a change in paradigma and to the formation of new lines of reasoning. As long as the real world is subject to progress and change scientific search for explanation must out of necessity continue.

“Communism has never concealed the fact that it rejects all absolute concepts of morality. It scoffs at any consideration of “good” and “evil” as indisputable categories. Communism considers morality to be relative, to be a class matter… It has infected the whole world with the belief in the relativity of good and evil.” Aleksandr I. Solzhenitsyn, Warning to the West, 1975.

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.

The purpose of this paper is to bring out with analytical argumentation and mathematical treatment the central problem of Islamic economics, finance, institutionalism and socio‐scientific thought as it is being practiced today and for some time now. The problem arises from the failure of contemporary Islamic intellection to formulate its methodology according to the cardinal principle, and the singularly central and minimal axiom of all its inferences. This is the precept of the oneness of God explained in terms of the epistemology of unity of divine knowledge and the unity of the consequential knowledge‐induced world‐system.

The objective is achieved by mathematical theorems for pointing out the impossibility problem of Islamic economics and finance. The analytical alternative in the epistemological framework of unity of knowledge, or the functional law of oneness of God in its functional ontological functioning in economics and finance are formalized.

A number of Impossibility Theorems of Islamic economics and finance are stated and solved. Alternative epistemological premise and its functional nature are presented in the light of unity of knowledge or what is known as the law of oneness of God and its application to the unified world‐system.

This is a theoretical paper based on analytical argumentation and mathematical formalism to bring out the theorems that state and resolve the problem of impossibility of attaining the goals of Islamic economics and finance under their present pursuit.

Although the paper is of a theoretical nature it has profound practical extensions. The principal ones are in the direction of developing the structure of Islamic economy and financing within a globally interactive, integrative and evolutionary system of practical interrelations. Such a structuring will embed the economy, finance, business and society in an organic model of unity of interrelations.

The paper presents a new social and ethical meaning to the present exogenous treatment of Islamic economics that proceeds on by an exogenous treatment of morality, ethics and their functioning in an unsustainable economic, finance, and social order.

This paper is emphatically original. It questions the entire premise and methodological orientation of the prevailing nature of Islamic economics and finance. The intellection and its application based on the absence of unity of knowledge as the divine mooring of Islamic intellection in everything has been distanced or treated as an exogenous still‐born axiom having no dynamics in the analytical and functional system otherwise.

Issue is taken with views about religion and morality in a paper by the late Pesi Masani. Reference is made to a general principle that he defends, to the effect that mathematical theory corresponds more closely to reality as it becomes more advanced. A unified view of physics and biology is suggested here, embodying this.

This chapter covers basic concepts, ethical theories, and moral paradigms of corporate ethics for identifying, understanding, and responding to the turbulent market challenges of today. The concept, nature, and domain of ethics, business ethics, managerial ethics, and corporate executive ethics are defined and differentiated for their significance. The domain, scope, and nature of related concepts such as legality, ethicality, morality, and executive spirituality are distinguished and developed. Among normative and descriptive ethical theories that we briefly review and critique here are teleology or utilitarianism, deontology or existentialism, distributive justice, corrective justice, and ethics of malfeasance and beneficence. Other moral theories of ethics such as ethics of human dignity, ethics of cardinal virtues, ethics of trusting relations, ethics of stakeholder rights and duties, ethics of moral reasoning and judgment calls, ethics of executive and moral leadership, and ethics of social and moral responsibility will be treated in a later book. The thrust of this book is positive: despite our not very commendable track record in managing this planet and its resources, our basic questions are: Where are we now? What are we now? Where should we as corporations go, and why? What are the specific positive mandates and metrics to corporate executives to reach that desired destiny? This chapter explores responses to these strategic corporate questions.