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The purpose of this case study is to examine a new entrepreneurial business in Kiev, Ukraine. The focus is the difference between employees' espoused values and their deep beliefs, which leads to conflict among and within employees.

A theory is proposed about the interaction of espoused values, theory‐in‐use and cultural beliefs. Observation and interviews with staff demonstrated that there was great effort to live out the new espoused values, and also that cultural beliefs hindered this effort.

The proposed theory was supported. The role of the leader in modeling the espoused values was seen to be important for the employees' ability to live up to the new espoused values, and deserves further research.

Limitations include: replication of the study is needed before findings can safely be generalized. The capital city effect means the findings may apply to organizations in Kiev and not other Ukrainian cities.

The implication of the study is that employees' theories‐in‐use may undermine change, even when employees affirm the change, and the modeling of the leader might be essential in order for employees to change their theories‐in‐use. This may apply in organizations beyond Ukraine.

Understanding the impact of theory‐in‐use shaped by Ukrainian culture might be valuable for non‐Ukrainians doing business in Ukraine.

While many modern institutionalists have shown a renewed interest in Philip Selznick’s early work, previous efforts to reincorporate his perspective have given relatively little attention to values (which are the most central element of the theory itself). This paper addresses this disconnect by: (1) revisiting Selznick’s key arguments about values and explaining their various roles in his thought, (2) expressing a theoretical framework through which values could be “reinfused” into the contemporary institutional literature and, (3) developing six different proposals for theory and research which do just this. These proposals are offered as an a la carte menu of possibilities, rather than a programmatic agenda for reform. While we hope that our paper will facilitate a renewed focus on values within institutional theory, we do not see this as a theoretical imperative.

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.

Drawing on close readings of Schatzki and Friedland, this paper explores the nexus of practice, logics, and values, and especially the implications of practice-driven institutionalism for the concept of values and vice versa. In essence, the article searches for values in practice-driven institutionalism and articulates how they might be found, deploying practice theory, institutional logics, and values work as guides. The article’s core argument is that both practice theory and institutional logics ascribe an important conceptual role to values, but neither has developed a theory of values that is wholly compatible with the onto-epistemological commitments of practice-driven institutionalism. The article introduces burgeoning scholarship on values work and argues that this approach offers a bridge between practice theory and institutional theory and, by extension, provides conceptual resources and an important research lacuna for those interested in practice-driven institutionalism.

“Communism has never concealed the fact that it rejects all absolute concepts of morality. It scoffs at any consideration of “good” and “evil” as indisputable categories. Communism considers morality to be relative, to be a class matter… It has infected the whole world with the belief in the relativity of good and evil.” Aleksandr I. Solzhenitsyn, Warning to the West, 1975.

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.

The critical dimension and the one that can unify knowledge through systemic interrelationships, is unification of the purely a priori with the purely a posteriori parts of total reality into a congruous whole. This is a circular cause and effect interrelationship between premises. The emerging kind of world view may also be substantively called the epistemic‐ontic circular causation and continuity model of unified reality. The essence of this order is to ground philosophy of science in both the natural and social sciences, in a perpetually interactive and integrative mould of deriving, evolving and enhancing or revising change. Knowledge is then defined as the output of every such interaction. Interaction arises first from purely epistemological roots to form ontological reality. This is the passage from the a priori to the a posteriori realms in the traditions of Kant and Heidegger. Conversely, the passage from the a posteriori to a priori reality is the approach to knowledge in the natural sciences proferred by Cartesian meditations, David Hume, A.N. Whitehead and Bertrand Russell, as examples. Yet the continuity and renewal of knowledge by interaction and integration of these two premises are not rooted in the philosophy of western science. Husserl tried for it through his critique of western civilization and philosophical methods in the Crisis of Western Civilization. The unified field theory of Relativity‐Quantum physics is being tried for. A theory of everything has been imagined. Yet after all is done, scientific research program remains in a limbo. Unification of knowledge appears to be methodologically impossible in occidental philosophy of science.

In recent years, public administration has been targeted by multiple reform efforts. In multiple instances, such initiatives have been ideologically couched in public-choice perspectives and entrenched beliefs that government is the problem. One unavoidable consequence of this continued bout of criticism is the fact that government currently has a noticeably decreased capacity of boosting creation of public value. Within this context, there certainly is an important need for approaches that would counterbalance the loss of public value induced by market fundamentalism. This article suggests that leadership, as a concept of theory and practice, due to its partial immunity to the private-public dichotomy, can provide a pragmatic avenue for nurturing public interest and public value within the devolution of governance, a declining trust in government and a diminished governmental capacity to propagate the creation of public value. While this article critically examines and assesses the capacity of different leadership perspectives in terms of creating and maximizing public value, its primary scope is not the provision of definite answers but rather the instigation of a much necessary discussion.