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This paper aims to examine the experience of women entrepreneurs and the challenges and issues they face in reconciling the work activities of the family sphere with those of the entrepreneurial sphere.

This study is based on a materialist feminist perspective and a theory of living work that take into account the visible and invisible dimensions of the real work performed by women entrepreneurs. The methodology is based on a qualitative research design involving individual and group interviews conducted with 70 women entrepreneurs.

The results show the various individual and collective strategies deployed by women entrepreneurs to reconcile the work activities of the family and entrepreneurial spheres.

One of the major findings emerging from the results of this study relates to the re-appropriation of the world of work and organization of work by women entrepreneurs and its emancipatory potential for the division of labour. Through the authority and autonomy they possessed as business owners, and with their employees’ cooperation, they integrated and internalized tasks related to the work activities of the family sphere into the organization of work itself. Thus, not only new forms of work organization and cooperation at work but also new ways of conceiving of entrepreneurship as serving women’s life choices and emancipation could be seen to be emerging.

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.

Here Marx's philosophy is dissected from the angle of bourgeois capitalism which he, Marx, sought to overcome. His social, political and economic ideas are criticised. Although it is noted that Marx wanted to ameliorate human suffering, the result turned out to be Utopian, contrary to his own intentions. Contrary to Marx, it is individualism that makes the best sense and capitalism that holds out the best hope for coping with most of the problems he sought to solve. Marx's philosophy is alluring but flawed at a very basic level, namely, where it denies the individuality of each person and treats humanity as “an organic body”. Capitalism, while by no means out to guarantee a perfect society, is the best setting for the realisation of the diverse but often equally noble human goals of its membership.

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.

This article introduces a systems‐centered model for emotional intelligence (EI). This makes it possible to consider not only the emotional intelligence of individuals, but the emotional intelligence of work groups and organizations themselves. Agazarian's theory of living humans systems (TLHS) (and its constructs) applies to all levels of living human systems. Using these constructs, we operationally define emotional intelligence from a systems‐centered framework (Agazarian & Peters, 1981, 1997). From the systems‐centered perspective, individuals contribute energy that is necessary for organizational emotional intelligence. Yet equally important, emotional intelligence in organizations is a dynamic output of the function and structure and energy of the organizational system itself, rather than a property of individuals. This conceptualization extends the focus in the field of emotional intelligence from individuals with a selection and personnel development emphasis and instead to building work groups and organizations that function with greater emotional intelligence. Introducing a systems‐centered perspective on emotional intelligence enables emotional intelligence to be viewed at all system levels in the organization, including individuals, work teams and the organization itself.

Allyn Young′s lectures, as recorded by the young Nicholas Kaldor, survey the historical roots of the subject from Aristotle through to the modern neo‐classical writers. The focus throughout is on the conditions making for economic progress, with stress on the institutional developments that extend and are extended by the size of the market. Organisational changes that promote the division of labour and specialisation within and between firms and industries, and which promote competition and mobility, are seen as the vital factors in growth. In the absence of new markets, inventions as such play only a minor role. The economic system is an inter‐related whole, or a living “organon”. It is from this perspective that micro‐economic relations are analysed, and this helps expose certain fallacies of composition associated with the marginal productivity theory of production and distribution. Factors are paid not because they are productive but because they are scarce. Likewise he shows why Marshallian supply and demand schedules, based on the “one thing at a time” approach, cannot adequately describe the dynamic growth properties of the system. Supply and demand cannot be simply integrated to arrive at a picture of the whole economy. These notes are complemented by eleven articles in the Encyclopaedia Britannica which were published shortly after Young′s sudden death in 1929.