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Zech’s so-called Nachdichtung or ‘adaptation’ Die lasterhaften Lieder und Balladen des François Villon is one of the most printed books of German lyric poetry and has been widely misinterpreted as a translation of French medieval poet François Villon. The erroneous attribution of these texts has caused an immense amount of confusion and misinformation to spread in relation to the authorship of several poems due to the popularisation of these supposedly medieval texts by medieval metal bands In Extremo and Subway to Sally. Zech’s fascinating artistic fraud forms the framework for questioning how source material, which ranges from authentic historical texts through to ex nihilo pseudo-medieval writings, is situated between the related, at times conflicting, norms and traditions of medieval market music and mittelalter metal.

John Paul II's views on economic systems have been construed differently by some commentators who have been seeking approval for their own views rather than searching for the meaning that he himself intends to convey. John Paul is labeled by many as favoring capitalism, and by others as supporting socialism. A few have been scrutinizing his statements in hopes of finding support for a “third‐way.” In this paper, John Paul is quoted at length to represent his views more accurately.

This paper originated in a collection of essays on the theme of John Paul II's vision of the social economy that was published by the International Journal of Social Economics in fall 1998. This author is indebted to the contributors to that collection for many insights into John Paul's vision. Eight topics are covered: consumption, distribution, capital investment, work as such, leisure, labor, development, and market economy versus command economy. This paper uses many more direct quotes than is customary in scholarly work, but there is no other way to proceed and remain faithful to John Paul's vision of the social economy.

John Paul's writings on economic affairs are significant for what they teach about the premises employed in economics. His own philosophy of the human person reinforces the four premises of personalist economics more so than the premises of the mainstream and challenges the mainstream at its foundations in the philosophy of individualism.

John Paul speaks to a wide range of issues and questions central to economics and economic affairs. It would be presumptuous to represent this paper as a thorough examination of everything that John Paul has said, written, and means in this regard.

This paper attempts to highlight some of the key arguments that John Paul II has set forth on eight centrally important economic topics, comparing and contrasting his pronouncements with the views of mainstream economists on the same topics.

This paper draws on the insights of 20 professional colleagues specialized in range of subdisciplines in economics, holding faculty positions at major universities in the USA, Italy, and Canada, and with a strong interest in understanding the social economy. The concluding section states John Paul's vision of the social economy in terms of 13 most important arguments.

A credit risk model suitable for agricultural lenders is identified. The model incorporates sector correlations and is applied to the loan portfolio of an agricultural credit association to create a distribution of loan losses. The distribution is used to derive the lender’s expected and unexpected losses. Results of the analysis indicate that the association is more than adequately capitalized based on 1997S2002 data. Since the capital position of the association is lower than that of most other associations in the Farm Credit System, this raises the issue of overcapitalization in the System.

This study investigates important factors that should be used by lenders in risk‐rating their farm customers. These factors predict actual farm performance and debt repayment ability. Linear and logistic regression models are used to identify the debt‐to‐asset ratio as a major predictor of repayment ability. In addition, the rate of asset turnover and family living expenses are strong predictors of farm performance. The results are tested over several time periods to verify the robustness of the predictors.

Pope John Paul II has been a prolific writer on social economic issues. In particular, three encyclicals, Laborem Exercens, Sollicitudo Rei Socialis and Centesimus Annus directly address that topic. While John Paul, as leader of a global church, tends to address these issues from a global perspective, much of what he writes can be applied to the local, urban level of analysis. This essay applies many of John Paul’s premises to the urban poverty problem, including: the preferential option for the poor; the principle of the common use of goods; solidarity; and subsidiarity. It concludes that all of these principles can be used to analyze the problem of urban poverty, especially its spatial elements, and their application suggests a major re‐thinking of the relationship between suburbs and inner cities.

This study compares traditional, neoclassical economics with two religiously‐based economic paradigms. The first relies on an application of the teachings of Buddhism. The second, of more recent vintage, is based on Christian principles, and is grounded in the social justice teachings of the Catholic Church of the past 100 years. The exercise of comparing neoclassical economics with these two religiously‐based paradigms is not meant to replace the former with one of the latter, but to provide a pair of prisms through which neoclassical economics can be viewed and fine tuned.

The objective of this study was to examine the impact of the pandemic on sustainable agricultural practices (SAP) adoption such as: organic fertilizers, minimal use of tillage, crop rotation, soil burning and crop association in the frame of family farming systems in Ecuador.

The present research employed probit models' estimation with pooled data from 2018 to 2020. The study combined three sources of information with The Survey on Surface and Agricultural Continuous Production, as the main. This study also proposed the analysis of six regions: Coast, Coast Mountains, Northern Highlands, Central Highlands, Southern Highlands and the Amazon.

The authors see a lower adoption in the year 2020, where the pandemic was one of the causes. The only exception was the use of organic fertilizer. The adoption of these sustainable practices differed across the six regions. The findings also reveal that the employment generated by agricultural enterprises had a negative influence on the adoption of three sustainable practices, and that for the remaining practices the effect was positive.

The data set lacks information on the acceptance and the application of the practices promoted by agricultural technical assistance, which could provide insights into the effectiveness of the learning process. The limited observation period does not allow for investigating long-term effects on sustainable practices adoption.

This study helps to understand the implications of the COVID-19 pandemic in the adoption of SAP. Additionally, this research can help with the scalability of the practices starting from the regions that are most likely to adopt each of them.

Man has been seeking an ideal existence for a very long time. In this existence, justice, love, and peace are no longer words, but actual experiences. How ever, with the American preemptive invasion and occupation of Afghanistan and Iraq and the subsequent prisoner abuse, such an existence seems to be farther and farther away from reality. The purpose of this work is to stop this dangerous trend by promoting justice, love, and peace through a change of the paradigm that is inconsistent with justice, love, and peace. The strong paradigm that created the strong nation like the U.S. and the strong man like George W. Bush have been the culprit, rather than the contributor, of the above three universal ideals. Thus, rather than justice, love, and peace, the strong paradigm resulted in in justice, hatred, and violence. In order to remove these three and related evils, what the world needs in the beginning of the third millenium is the weak paradigm. Through the acceptance of the latter paradigm, the golden mean or middle paradigm can be formulated, which is a synergy of the weak and the strong paradigm. In order to understand properly the meaning of these paradigms, however, some digression appears necessary.