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In the thought of John Paul II, an accurate understanding of the human person includes the relationship of economic life to full human life. Just as human work is essential to human life lived in imitation of God, so is rest and leisure. Lacking a clear sense of leisure, human beings try to reach their fulfillment by increasing their possessions. As a result they give complete priority to the economic order, making it an end in itself rather than a means to the common good. They get caught up in consumerism, thinking that material possessions will bring them happiness, and thereby become willing to accept the destruction of God’s gift of creation, if only they can have more material things. This essay explores the connections between work, leisure, consumerism, and the environment primarily in Centesimus Annus (1991), Laborem Exercens (1981) and Sollicitudo Rei Socialis (1987).

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.

“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.

Paying and repaying behavior are financial functions of great interest to private financial actors and public regulators, as also to academic researchers. The purpose of the paper is to empirically analyse paying and repaying behavior by combining theoretical insights from an emerging field in economics known as “culture and finance” with ideas from the economic analysis of social capital and trust in the context of different regulatory systems.

The present paper investigates with the help of panel data whether a culture of social trust and the scope of morality have an influence on paying and repaying behavior in different European and OECD countries.

The analysis shows that culture has an effect on firms' credit losses from the customers' payment defaults, on the overall riskiness of paying behavior and on the level of non‐performing bank loans. Also the complexity of law‐based regulation has an influence on paying and repaying behavior. The analysis also shows that high trust and morality are associated with less complex regulation and vice versa.

The results help private financial actors, regulators and public policy makers to design more appropriate behavioral environments for paying and repaying.

The paper provides the first analysis of an important issue and it serves both practical interest and further research on the topic.

The purpose of this paper is to identify mechanisms by which an international obligation to prevent or punish corporate bribery can be enforced by a national law through trade relations.

The UK Bribery Act 2010 is an example of national law which enforces OECD anti‐bribery norms, with a view to effecting an institutional change in the law and morality of other countries. Taiwan is used as a case study to look at how the UK Act may achieve its intended purposes.

The paper identifies three modes of governance in the enforcement of the Act: legal exclusivism, legal inclusivism, and legal pluralism. In the mode of legal exclusivism, the Act disregards the morality of Taiwan so as to enforce the principle of transparency in trade. In the mode of legal inclusivism, the Act allows UK multinational companies to make their own “laws” so that anti‐bribery norms can be more efficiently and effectively diffused. But in the mode of legal pluralism, the Act is forced to acknowledge the law and morality of other countries (e.g. Taiwan), especially when mutual legal assistance is crucial for cross‐border investigation and prosecution.

Although this paper is based on an analysis of how the Act will interact with the law and morality of Taiwan, the model developed provides a lens through which one can show how an international norm enforced by a national law can function in a way that brings about institutional change in other countries.

The paper provides a new insight into how legal norms can be diffused through trade.

Sparked by the September 11 event, ethnic and religious diversity in the American culture has opened a new dialogue about tolerance to foreign cultures and religions. Using Burke’s views about morality and religious tolerance, this paper argues how ethical guidelines of public administrators ought to be sought from a universal moral law derived from natural principles and constitutional values of the regime. The argument focuses on Burkean prudence as a practical application of moral law and a guide for public administrators in a diverse global environment. Furthermore, it argues civil law to be inadequate in situations where the majority favors a particular opinion against a minority population. By acknowledging a universal moral law, public administrators can play a dual role as individuals building human relations in a diverse culture, and as public servants upholding Constitutional values to preserve the integrity of public institutions

The purpose of this paper is to evaluate the role of customs and morality on financial crime control in developing countries, against the background of inherited foreign laws and international best practice.

The research is explanatory, descriptive and exploratory, relying extensively on existing anti-graft journals, text books, decided cases, constitutional provisions, statutory provisions and United Nation Conventions.

The research findings and analysis propose that the existing financial crime control measures in developing nations fail to consider local customs and circumstances in formulating anti-corruption policies and laws; consequently, a meaningful and effective financial crime control in developing nations, especially in Nigeria, requires the customs and culture to be examined and evaluated with a view to designing a pragmatic policies and laws.

The paper contributes practical options to observed lapses in the existing financial control laws, especially corruption. The paper will be valuable to African Governments, corporations and the academic community.

Transitional entrepreneurship in distressed economies is a fairly new concept with respect to new ventures in such challenging economic environments. Formal institutional voids are sometimes held up as a reason for the difficulties present in distressed economies, along with exogenous shocks and other upheavals. In this research, the authors seek to contribute empirically and theoretically as to ways in which formal institutions voids can be filled by a culture developed by transitional entrepreneurs. Indeed, in transition economies, formal institutions need to be enhanced by informal institutions to control corruption and other misbehavior by authorities. Iranian economists emphasize these essential reforms to be able to manage current difficulties, yet top down policies cannot help transitional entrepreneurs benefit from the country’s value-adding cultural heritage to informally address this. To study this, qualitative research methods were used to interpret transitional entrepreneurs’ ideology and ethical routines as the ingredients of a commercial culture that can establish soft law that substitutes for formal institutions. This helps to reduce the disfunctionality of formal institutions in distressed economies.

A thematic analysis interviewing key Iranian entrepreneurs and economists is conducted. Also based on an interpretive paradigm, a hermeneutic cycle has been carried out on selected texts. Results have been verified throughout related literature as to come up with a solid synthesized interpreted outcome.

This paper contributes to theory from a new perspective by discussing transitional entrepreneurship and navigating a distressed economy; in which, ideology and ethics as the ingredients of soft law (Newman and Posner, 2018) are discussed as the base to further develop a commercial culture that fills voids of formal institutions. The formal–informal institutional cycle in distressed economies as the major difficulty entrepreneurs face (Peng and Luo, 2000) is important, because they try to increasingly enhance their move toward a market orientation (Bruton et al., 2008). The authors contribute as to how transitional entrepreneurs can complete this process of adaptation and also the fact that those informal institutions do actually respond to those adaptations. The other contribution is to enrich theories about institutions from the point of view of culture. Knowing these facts helps transitional entrepreneurs, because in distressed communities, formal institutions’ function has an important effect on economic performance (Amorós, 2009). This research’s contributions shed light to help government leaders understand the pros and cons of their actions forced on the industry. As it has been characterized in this research, it can turn in to new formal set of legitimacies (Ahlstrom et al., 2008) to root out corruption and help set the economy on a path to innovation and new venture creation.

Transitional entrepreneurs can depend on the less formal cultural-cognitive aspect of ethics and ideology. These entrepreneurs can be working on the burgeoning private sector, who want to connect with the outside effectively to overcome an economy in distress. Transitional entrepreneurs may face governmental institutional intermediaries as a barrier. Formal intermediaries tend to benefit from inefficiencies caused by hierarchal orders and will improve informality in order to overcome difficulties. In this research, institutional theory from the third pillar of the cultural-cognitive sheds light on transitional entrepreneurship in distressed economies, where inquiry is to fill voids of formal institutions as a process of possible linking between new generated soft law derived by beliefs, ideology and professional morality in order to influence (old) legitimacies. The research’s focus evolves on values transitional entrepreneurs utilize to build informal institutions and then impact further on formal institutions to handle distressed communities. This theoretical background expands on subsections to define conceptual building blocks for the study, essential aspects such as individuals as transitional entrepreneurs, the values they utilize to generate soft law, informal institutions and soft law, to manage voids in formal institutions and legitimacy building aspects in policy agenda setting for transitional entrepreneurship in distressed economies.

Even though the definitions of morality may seem to provide straightforward criteria to assess the morality of individuals, moral judgments are challenging and less exact. This paper aims to advance extant work on morality and moral judgment by providing a conceptualization of boundary conditions in the relationship between moral judgments and consumer behavior.

An interdisciplinary literature review is conducted to integrate extant knowledge on morality, moral judgment and consumer behavior to identify and conceptualize boundary conditions affecting moral judgments and decision-making. The research draws on moral foundation theory and norm activation model, and the proposed factors and relationships are grounded in construal level theory and regulatory focus theory.

The research identifies cultural, individual and situational factors that influence moral judgments and decision-making and argues that moral judgments exhibit a similar pattern across types, but cultural factors determine the salience of each moral foundation type. Moreover, construal factors relevant to the situation (i.e. proximity vs distance) affect the extent and manner of moral judgments, and individual mindsets and their associated information processing styles (e.g. money vs time orientation and promotion vs prevention orientation) make moral judgments more malleable, adding a degree of variability to judgments within similar cultures and situations.

The research makes a rather unique contribution to consumer morality literature by identifying and discussing three different groups of factors with the potential to impact individuals’ judgments of, and reactions to, moral foundation violation information.

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.