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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.

To estimate the discounted money value of human lives lost (DMVHL) due to COVID-19 in Spain.

The study employs the human capital approach to estimate the DMVHL (assuming Spain's life expectancy of 83 years and a 3% discount rate) of the 20,453 human lives lost in Spain from COVID-19 as of 19 April 2020. Sensitivity analysis was conducted alternately assuming (a) 5% and 10% discount rate; and (b) global life expectancy of 72 years, and the world's highest life expectancy of 87.1 years.

The 20,453 human lives lost due to COVID-19 had a total DMVHL of Int$ 9,629,234,112, and an average of Int$ 470,798 per human life lost. Alternate re-estimation of the economic model with a 5% and 10% discount rates led to 19.8% and 47.4% reductions in the DMVHL, respectively. Re-calculation of the economic model using the global life expectancy of 72 years, while holding the discount rate constant at 3%, diminished the DMVHL by 41%. While the re-run of the same model using the world's highest life expectancy of 87.1 years instead, it increased the DMVHL by 18%.

The study omits the value of health systems inputs used in preventing, diagnosing and treating COVID-19 cases; and the negative impact of COVID-19 on the agriculture, education, finance, manufacturing, travel, tourism, and trade sectors.

There is a need to use this kind of evidence to advocate for increased investments into the strengthening of the national health system, IHR capacities, and coverage of safe water and sanitation facilities.

In Spain, no other study had attempted to estimate the net present value of human lives lost from COVID-19.

Among the many perspectives to analyze war, such as rational actor, organizational process, governmental politics and ethics, the perspective that actually incorporates the costs and benefits into a systematic theoretical structure has hardly been analyzed. The purpose of this paper is to analyze the costs and benefits perspective.

Three kinds of value are distinguished, i.e. human, economic and influence. Different actors (politicians, populations, stakeholders, etc). assign different weights to the three kinds of value. Six gradually more complicated models are developed. The first subtracts losses from gains for the three kinds of value. Thereafter, the paper accounts for multiple periods, time discounting, attitude towards risk, multiple stakeholders, subcategories for the three kinds of value, sequential decision-making and game theory.

The rich theoretical structure enables assessing costs and benefits more systematically and illuminatingly. The cost benefit analysis is illustrated with the 2003-2011 Iraq War. The paper estimates gained and lost value of human lives, economic value and influence value, and show how different weights impact the decision of whether to initiate war differently.

The paper provides scientists and policy makers with a theoretical structure within which to evaluate the costs and benefits of war, accounting for how different actors estimate weights, the future, risk and a variety of parameter values differently.

Background: This study aimed to appraise the monetary value of human life losses associated with COVID-19 in Turkey. To our knowledge, it is the first study in Turkey to value human life losses associated with COVID-19.

Methods: A human capital approach (HCA) model was applied to estimate the total monetary value of the 4,807 human lives lost in Turkey (TMVHL) from COVID-19 by 15 June 2020. The TMVHL equals the sum of monetary values of human lives lost (MVHL) across nine age groups. The MVHL accruing to each age group is the sum of the product of discount factor, years of life lost, net GDP per capita, and the number of COVID-19 deaths in an age group. The HCA model was re-calculated five times assuming discount rates of 3%, 5%, and 10% with a national life expectancy of 78.45 years; and the world highest life expectancy of 87.1 years and global life expectancy of 72 years with 3% discount rate.

Results: The 4807 human life losses from COVID-19 had a TMVHL of Int$1,098,469,122; and a mean of Int$228,514 per human life. Reanalysis with 5% and 10% discount rates, holding national life expectancy constant, reduced the TMVHL by Int$167,248,319 (15.2%) and Int$ 429,887,379 (39%), respectively. Application of the global life expectancy reduced the TMVHL by 36.4%, and use of world highest life expectancy increased TMVHL by 69%. However, the HCA captures only the economic production losses incurred as a result of years of life lost. It ignores non-market contributions to social welfare and the adverse effects of economic activities.

Conclusions: Additional investment is needed to bridge the persisting gaps in international health regulations capacities, universal health coverage, and safely managed water and sanitation services.

Fully autonomous self-driving cars not only hold the potential for significant economic and environmental advantages but also introduce complex ethical dilemmas. One of the highly debated issues, known as the “trolley problems,” revolves around determining the appropriate actions for a self-driving car when faced with an unavoidable crash. Currently, the discourse on autonomous vehicle (AV) crash algorithms is primarily shaped by Western ethical traditions, resulting in a Eurocentric bias due to the dominant economic and political influence of the West. However, considering that AV technology will be deployed across diverse cultural and religious contexts, this paper aims to contribute to the discourse by providing an Islamic perspective on programming the response of AVs in the event of an imminent crash.

This study proposes a novel methodology based on the Islamic concept of maṣlaḥa for the normative assessment of ethical decisions related to AV programming.

Drawing upon the works of classic Islamic jurists, this study highlights two distinct normative visions within Islamic traditions (akin to deontology and consequentialism) concerning the preservation of human lives in the context of AVs. This study explores the shared and divergent elements between Islamic and Western ethical approaches proposed for AVs.

This pioneering work examines AV crash algorithms from an Islamic perspective, filling a void in the global ethical discourse. This work will also serve an important role to bridge the gap between the theoretical Islamic ethical principles and their practical application in the realm of AVs.

To explore an idea that has been articulated and defended by a number of influential deep ecologists, namely, the idea that all living organisms or species should be valued equally, or regarded as possessing equal intrinsic value.

Examination of some of the key works of deep ecological theorists.

Despite its initial attractiveness as an expression of respect for all living things, there is something fundamentally paradoxical about the deep ecological position that has come to be known as biocentric egalitarianism.

What is presented here is partial and does not cover all of the deep ecological thinking.

Offers some initial lines of exploration for scholars interested in the problems with this core deep ecological notion of biocentric egalitarianism/respect for all living things.

Offers a new account of non-egalitarian biocentrism

As we stand on threshold of 3E crisis of economics, ecology and emotions, organizations need innovative approach to replace the business model of last era. The business model has reduced humans to either consumers or resources to produce. My research is based on startling employee survey results of non-engagement, lack of “heart” and “values” at work, observing employees and management in different organizations as human resources head in mindless chasing of profits and devaluing human potential. My personal journey of practicing Yoga and research of Patanjali Yoga Sutras have revealed insights, shown the Pathway and given practices of how human beings can participate in personal evolution creating shift in organizations’ mindset. Inner compass of ethics through self-governance, truth, non-violence, non-stealing and self- learning as organization development interventions can create culture of the organization.

A human life seems to have infinite value, and morality appears to demand that no effort be spared to preserve or to maintain it. Yet health care costs could destroy the economy if all available knowledge was applied to every person on the globe. There is no guaranteed solution, but this paper argues that we must look closely at the concepts of life and the person and understand the distinctions between the person as he or she really is (the “ontological person” in philosophical terms), the social person (the person who appears in the lives of others), and the psychological person (ourselves as we appear in our inner lives). If we are clear we can make decisions about how to pay for health care and how to manage it which will tend to keep costs under control and still respond to the dignity and worth of individuals touched by infinity.

It is by now a foregone conclusion that the Talmudic sages possessed a remarkable knowledge and understanding of highly sophisticated economic laws and practices. In fact, as far back as 1911, the eminent economist and scholar, Werner Sombart, had expressed his deep admiration for their high degree of economic sophistication and keen insight when he wrote:

Government agencies have endeavored, with limited success, to improve the methodological consistency of regulatory benefit–cost analysis (BCA). This paper recommends that an independent cohort of economists, policy analysts and legal scholars take on that task. Independently established “best practices” would have four positive effects: (1) they would render BCAs more regular in form and format and, thus, more readily assessable and replicable by social scientists; (2) improved consistency might marginally reduce political opposition to BCA as a policy tool; (3) politically-motivated, inter-agency methodological disputes might be avoided; and (4) an independent set of “best practices” would provide a sound, independent basis for judicial review of agency BCAs.