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Max Weber called the maxim “Time is Money” the surest, simplest expression of the spirit of capitalism. Coined in 1748 by Benjamin Franklin, this modern proverb now has a life of its own. In this paper, I examine the worldwide diffusion and sociocultural history of this paradigmatic expression. The intent is to explore the ways in which ideas of time and money appear in sedimented form in popular sayings.

My approach is sociological in orientation and multidisciplinary in method. Drawing upon the works of Max Weber, Antonio Gramsci, Wolfgang Mieder, and Dean Wolfe Manders, I explore the global spread of Ben Franklin’s famed adage in three ways: (1) via evidence from the field of “paremiology” – that is, the study of proverbs; (2) via online searches for the phrase “Time is Money” in 30-plus languages; and (3) via evidence from sociological and historical research.

The conviction that “Time is Money” has won global assent on an ever-expanding basis for more than 250 years now. In recent years, this phrase has reverberated to the far corners of the world in literally dozens of languages – above all, in the languages of Eastern Europe and East Asia.

Methodologically, this study unites several different ways of exploring the globalization of the capitalist spirit. The main substantive implication is that, as capitalism goes global, so too does the capitalist spirit. Evidence from popular sayings gives us a new foothold for insight into questions of this kind.

Space tourism is a rapidly growing sector of capital accumulation. As virtually all space on the Earth has been humanized and populated, outer space is being made by elite groups into the new exotic destination of choice. But the humanization of outer space also reinforces an ancient and powerful worldview concerning society’s relations with the cosmos. It relies on the idea that outer space is an apparently pure and serene “other” place offering a profound sense of awe, wonder, and renewed identity. This hegemonic view of the cosmos and society is a product of a new dominant social bloc, one incorporating pro-space activists, the aerospace industry, the tourism industry, and governments.

In Poetic Justice, Martha Nussbaum (1996) offers one version of an argument frequently repeated in the history of law-and-literature scholarship; to wit, that the literary imagination performs a salutary function with regard to many domains of modern public life. While law and economics are governed by logics of bureaucratic rationality and utilitarian calculus, literature, in particular the novel, presents a counterdiscourse, inviting us to empathize with others, expanding our moral sense, emphasizing the importance of affect and imagination in the making of a just, humane, and democratic society. Nussbaum's broad goal is a commendable one; concerned that “cruder forms of economic utilitarianism and cost-benefit analysis that are…used in many areas of public policy-making and are frequently recommended as normative for others” are, in effect, dehumanizing, she argues for the importance to public life of “the sort of feeling and imagining called into being” by the experience of reading literary texts (1996, p. 3). This sort of feeling and imagining, Nussbaum explains, fosters sympathetic understanding of others who may be quite different from us and a deepened awareness of human suffering.

Most publications on the management of diversity in Western countries pay homage to history by referring back to the way regulatory frameworks developed to promote equal treatment and to oppose discrimination. In work on English speaking countries, particular attention has been given to the struggles waged in the USA for civil rights and for gender equality in the 1960s and their impact on the emergence of equal employment opportunity and affirmative action laws and policies. Generally, these developments are depicted as the antecedents to the emergence of diversity management in the USA. This genealogical orientation is usually designed to establish historical foundations. However, as we see it, this approach to history has promoted an impression of linear evolution. Our general aim in this chapter is to show how an historical perspective can help uncover continuities in regard to equal employment opportunity, affirmative action and diversity management policies and strategies in Australia, particularly in relation to the management of cultural diversity in Australian workplaces. Rather than seeing development in linear terms, our aim is to highlight connections and the implications of such connections. Accordingly, this chapter relates each of these policies/strategies to analogous political and legal developments that emerged concurrently, in particular such initiatives as multiculturalism, anti-discrimination laws and what became known in Australia as ‘productive diversity’ policies.

Conceptualizations of sustainability and the Anthropocene are expressed in static terms, with the Earth’s biosphere viewed as imposing immutable limits. Yet, increased access to outer space, with tourism as an important facilitator, challenges past limitations. This chapter examines the implications of advances in space tourism for the concepts of sustainability and the Anthropocene. The former is complicated by access to outer space, which may bring about a raft of calamities but also potentially immense resources and even the possibility of ensuring our species’ long-term survival by settling the cosmos. This chapter also analyzes problems incurred by the Anthropocene’s emphasis on terrestrial geology in an era of increasing ability to leave the Earth.

The purpose of this study is to provide preliminary insights into the relationships between self-monitoring, emotional expressivity, emotional labor, felt leader authenticity, and authentic leadership (AL) within a unique context – West Texas Baptist congregations. Using a sample of 40 Baptist pastors, we employed survey research methods and correlational analyses to explore the focal relationships. Our results revealed that self-monitoring is positively correlated with surface acting, yet negatively associated with AL, within our sample of West Texas Baptist pastors. Emotional expressivity is negatively related to surface acting, but not deep acting, and positively related to genuine emotional displays. We also found that surface acting is negatively associated with genuine emotion displays and felt authenticity, while felt authenticity and AL are positively correlated. However, no relationships between self-monitoring, deep acting, felt authenticity, and AL were revealed. Thus, we identified cases where leader authenticity may be threatened within an organizational context with strong emotional display rules, suggesting a boundary condition for AL. Additionally, we advance propositions gleaned from our research regarding the influence of the omnibus (e.g., community religiosity) and discrete context on leader emotional labor and authenticity. We conclude with practical recommendations for leaders seeking to balance authenticity with emotional display rules associated with unique roles and contexts, as well as recommendations for scholars seeking to conduct research in such settings. We also provide candid insights regarding the challenges we encountered in researching leader authenticity within a highly religious context.