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The purpose of this study was to explore the information behaviors (IBs) of performers and artisan/vendors in American Renaissance faires. This research is exploratory in nature and seeks to discover how existing IB theories, including embodied information practices, can explain the information seeking and use of performers and artisan vendors working in American Renaissance faires.

This study used semi-structured qualitative interviews with three artisan/vendors and 12 performers at Renaissance faires to explore their IBs around the roles at the festivals. Interviews were audio recorded, transcribed and analyzed from an exploratory framework, looking for how existing IB theories might explain the findings.

Although the participants in this study described information practices that were embodied and corporeal, they shared more experiences around the complex and fraught nature of information sharing within the Renaissance faire community. Information sharing prohibitions were related to power dynamics and the participants' roles as gig or contingent workers.

This was the first study to explore the IBs of Renaissance faire performers and artisan/vendors and as such, was exploratory in nature. The findings point to several areas for additional research.

This paper attempts to trace and describe the role played by the government sector – the state – in promoting economic growth in Western societies since the Renaissance. One important conclusion is that the antagonism between state and market, which has characterised the twentieth century, is a relatively new phenomenon. Since the Renaissance one very important task of the state has been to create well‐functioning markets by providing a legal framework, standards, credit, physical infrastructure and – if necessary – to function temporarily as an entrepreneur of last resort. Early economists were acutely aware that national markets did not occur spontaneously, and they used “modern” ideas like synergies, increasing returns, and innovation theory when arguing for the right kind of government policy. In fact, mercantilist economics saw it as a main task to extend the synergetic economic effects observed within cities to the territory of a nation‐state. The paper argues that the classical Anglo‐Saxon tradition in economics – fundamentally focused on barter and distribution, rather than on production and knowledge – systematically fails to grasp these wider issues in economic development, and it brings in and discusses the role played by the state in alternative traditions of non‐equilibrium economics.

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.

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.

German legal historians of nineteenth and twentieth centuries defined the main characteristics of the corporations and believed that one renaissance institution, the Casa di San Giorgio at Genoa (1407–1805), was similar to the corporations of later centuries. This paper proposes to reverse this perspective: did the founders of early modern corporations know the financial model of the fifteenth century Casa di San Giorgio? The research shows the connection between the model of the Casa di San Giorgio and the Mississippi Company of John Law (1720), the famous financial scheme and bubble. The history of the Casa di San Giorgio was mainly transmitted through a passage of Machiavelli’s History of Florence (VIII, 29). The paper offers new biographical evidence that Law had been to Genoa and introduces sources connecting the genesis of Law’s scheme for the Mississippi Company in France with the model of the Casa di San Giorgio.

In recent years, in the partial vacuum left by the apparent inadequacy of Keynesian economics, there has been a renaissance of natural law cosmology. Accordingly, the social world is again viewed through pre‐Keynesian spectacles as ideally self‐adjusting through the action of the free market. Although the re‐emergence of this outmoded ideology is reactionary, it has been salutary in checking the hubris of the positivistic and technocratic Keynesian fine tuners. The purpose of this article is to trace this revival of natural law cosmology and assess the challenge this ideological reversal poses to the prospects for the evolution of a “social economics”.

There is a rich literary tradition of depicting human-dwelling places (usually houses) as living bodies, stretching from the Middle Ages to contemporary fiction. On several occasions, the interaction between the characters in these works and the house-body entity described has taken the form of a digestive journey. Rooms come to symbolise mouths, kitchens and even bowels, and sometimes the human body and mind are gradually incorporated into the external architectural space. This chapter examines two literary works in which this occurs – the ‘House of Temperance’ in Spencer's The Faerie Queene (1590) and Shirley Jackson's novel The Haunting of Hill House (1959). These two examples, from two very different literary traditions (Renaissance allegorical and modern Gothic horror respectively) show the fine line between revelation and horror, how spatial materiality and meaning are flexible and how a building may transform the character within it both psychologically and physically.

Normalement la science a la tâche et le mérite de définir les notions et d'écarter de celles‐ci ce qui demeure incertain. Le tourisme pourrait aussi recourir à son assistance, on sait que la science ne lui est pas restée indifférente; c'est sous cet angle par exemple qu'il est enseigné aux universités de Berne et de St‐Gall. Nous ne voulons pourtant pas ici entrer dans ce domaine. Dans la mesure du possible, nous nous contenterons seulement de faire appel à l'objectivité qui caractérise les méthodes scientifiques et de nous inspirer de leur précision.