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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.

Megaprojects are symbolic milestones of human history. Most megaprojects are one-of-a-kind endeavors to which traditional project management principles are neither applicable nor suitable, rendering the holistic study of megaprojects especially difficult. There is no systemic framework that can help systematically assess and guide megaprojects and megaproject research. In the absence of such a framework there is a significant risk of bias in planning the projects and the topics researched. The purpose of this paper is to present an ontological framework of megaprojects and discuss how it can help analyze individual megaprojects and synthesize the corpus of megaproject research.

An ontology framework of megaproject is developed by deconstructing the symbolism and purpose of megaprojects into respective dimensions and their categories. The ontological framework is then used to map the extent literature on megaproject to identify the dominant themes and gaps in the state-of-the-research.

The megaproject research has predominantly focused on select stakeholders (builders, governments, and communities), translation stages (implementation and conceptualization), and sublime (mostly economic). Other aspects of megaprojects have received little or no attention.

The paper presents an ontological framework to holistically capture the symbolism and sublime of megaprojects. The framework is complete, expansive, and grounded, yet simple, parsimonious, and innovative. It is a tool for decision makers more than a formal ontology readable by machines.

This paper expounds theoretical reasons behind and practical applications of urban natural space as part of the ontological whole of the city.

In this paper, nonsecular and secular relationships between humans and nature are explored from an ontological perspective.

The characteristics of the savanna hypothesis are shown to be tectonic elements that have been used historically in human-defined landscapes and can be implemented in urban planning and design to enhance urban green spaces and improve the overall quality of urban life.

The human–nature relationship has morphed and adapted as civilizations and their belief systems have grown and fallen aside. The human–nature relationship has affected the form of cities while human development and technological advancements have affected nature’s representation in the urban realm. Throughout the periods of nonsecular affection for nature and secular applications of nature, one theme has persisted: human innate preference for certain arrangements of certain natural elements. Though existing long before the first human settlements were formed, the savanna hypothesis was not coined until the 20th century.

Ultimately, the savanna hypothesis is exhibited as a joining concept that connects nonsecular affection for nature to secular qualities of urban nature and natural infrastructure.

Given the fact that the Islamic economic paradigm differs from the secular capitalist paradigm in terms of its emphasis on morality and spirituality, the author thinks that the current Human Development Index (HDI) does not capture human development from an Islamic perspective. The purpose of this paper is twofold: first, to provide a paradigmatic, theoretical, and conceptual model for the suggested Islamic HDI (iHDI) and second, to present several proxy variables for multi-dimensional iHDI and test the proposed index through empirical data for ten Muslim countries.

The author developed eight-dimensional composite iHDIs based on the understanding of human nature from the Tawhidi anthropology. These dimensions included physical, reasoning, spiritual, ethical, animal, social, deciding, and oppressive selves. The author measured them using nine different indices, three of which came from the conventional HDI (cHDI). The author then compared the rankings of those Muslim countries in iHDI to those in cHDI.

The iHDI rankings for all Muslim countries except two differed from those in cHDI. The difference was more substantial for countries with higher economic development. Thus, improved cHDI rankings for Muslim countries based on their economic development do not necessarily mean that they move toward ideal human development. This finding confirms the need for an alternative human development indexing approach from an Islamic perspective.

The paper is likely to initiate movement to develop an alternative HDI from Islamic perspective.

The paper findings have important policy implications for Muslim countries.

It is the first empirical paper showing how to develop an alternative HDI from an Islamic perspective.

Examines the way in which works of generative computer‐based art, specifically those which reference Artificial Life, may gain aesthetic appeal through instilling a sense of “wonder” in a viewer. This idea is examined from its roots in our fascination with natural phenomena and the sublime, through its representation in terms of the basic elements of drawing off and on‐screen, and into the computational realm in which Artificial Life software finds its form. Further explores the artistic potential of the approach which takes computationally‐realized works with a single level of emergent organizational structure, to those capable of giving rise to interactions built yet again on top of these in an ever‐increasing hierarchy of added complexity. The difficulties of coding such software systems successfully will be briefly discussed.

The purpose of this paper is to focus on Swami Vivekananda’s teachings on higher self-development through karma yoga – spiritualizing contemporary life in today’s fast-paced world – and on evolving a more humane civilization through the service of enlightened citizens.

Stressing the essential role of self-development in human progress, Swami Vivekananda taught Vedanta to East and West as a practical dynamic philosophy.

With his prophetic vision, he adapted ancient wisdom for modern living in his concept of karma yoga. Extending the idea of “holy” to the whole of human endeavor, whether exploring truths in the world or discovering the light of the soul within, Vivekananda deemed every struggle sacred when pursued with sincere, selfless intent.

Each action taken in the right spirit, Vivekananda taught, can manifest our innate divinity and bring us one step closer to our sublime nature, which acts in the common good.

Failure as an integral part of the entrepreneurial process has recently become a hot topic. The purpose of this paper is to review this debate as expressed both in research on entrepreneurship and in the public discourse, in order to understand what kind of failure is being incorporated into the entrepreneurship discourse and what is being repressed.

The research design is twofold: an empirical investigation modelled as a discourse analysis is followed by a psychoanalytically inspired deconstruction of the identified hegemony. Where the discourse analysis treats what is omitted, the purpose of the psychoanalytic analysis is to point out more concretely what is being repressed from the hegemonic discourses that the first part of the paper identified.

The paper identifies a discursive shift from focusing on entrepreneurial success while at the same time negating failure, to embracing failure as a “learning experience”. Second, we trace this “fail better”-movement and identify a distinction between the “good failure” from which the entrepreneur learns, and the “bad failure” which may also imply a moral breakdown. Finally, the paper attempts to deconstruct this discourse deploying Kristeva's idea of the abject. The paper argues that the entrepreneurship discourse seeks closure through abjecting its own, real kernel, namely: the everyday, common, entrepreneurial failure. This image comprises the abject of entrepreneurship, and abject which does becomes visible, however, rarely: Bernie Madoff, Jeff Skilling, Stein Bagger.

This paper fulfils an identified need to study the darker and unwanted sides of entrepreneurship and extends our understanding of failure in entrepreneurial processes.

While transhumanists and posthumanists understand the human condition as mutable, for transhumanists, this represents the possibility for enhancement, opening up a teleological narrative of evolution toward. For posthumanists, it represents a fracturing of the liberal human subject, undermining its hegemonic principles. The former advocates the potentiality of instrumental rationality, the latter engages with values, demanding ethical consideration of the implications of the unmooring. This paper aims to conceive of a way to underpin posthumanist thought to enable to serve a more effective critique of transhumanist aims.

This is a theoretical paper that outlines a history of transhumanist thought and the roots of posthumanism. It provides a partially reconstructed enlightenment humanist framework to bolster the effectiveness of posthumanism as a critique of transhumanist thought.

The paper recognizes Theodor Adorno's conception that the central contradiction inherent to enlightenment thinking is the entanglement of knowledge and power. Hence, the metanarrative of progress as historical fact is fundamentally imbued with an imperial, colonizing force. For reason to achieve its promise as the organ of progress, it must become self-aware of its own limitations and its own potential destructiveness. Humility is, thus, vital in the task of preventing instrumental reason leading to inhuman ends.

Whilst developments such as “metahumanism” attempt to bring “posthumanism” and “transhumanism” into direct conversation, it is done from the perspective of uniting their positions. Here, the author endeavors instead to consider their antithetical nature and in particular whether posthumanism can provide an effective critique of transhumanism. Drawing on Adorno and Feenberg in particular, the author attempts to justify the posthuamanist theory but also to employ a partially reconstructed enlightenment humanism to bolster its fruitfulness as a critique of transhumanism.

In previous efforts the author has examined the various “men” of economics or human‐nature assumptions of “economic thinkers” as a way of treating the history and philosophy of the discipline. Here, under the thematic penumbra of “Man as the Centre of the Social Economy”, and hoping to incorporate the fruits of further inquiry into the matter, those “creatures” and their fashioners are critically reconsidered with a view towards arriving at a more adequate conception of a truly human “economiser” and – accordingly – science of human economy. In Part II, having presented homo oeconomicus in both his/her “impudent” and “honourable” versions, we shall attempt to transcend homo socioeconomicus and even our own (former) homo oeconomicus humanus as well.

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.