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A methodological study of religion including moral, ethical, and social values and economics takes us into the search, discovery, and establishment of a formal epistemological premise. Social economics is now studied as a methodological investigation of evolutionary and embedded systems integrating the moral, social, and economic systems. Thus an integrated theory of religion representing the realm of moral and social values and economics is formalized. The paper aims to discuss these issues.

The author writes on the conjoint methodological perspective of the integrated domain of religion and economics. A formal ontology of the unified field of religion and economics is established in such an inter-causal and organically unified realm of moral, social, and economic values. A phenomenological model of the unified worldview that applies to a systemic concept of “everything” emerges. This methodology and the immanent phenomenological model relating to it convey the principle of inter-systemic organic symbiosis by a unique and universal worldview.

The systemic integration between religion and economics is formally studied within the immanent system methodology that formalizes inter-disciplinary symbiosis. The result is a new formal model of integration between religion and social economics.

Empirical work can further expand the scope of the paper.

Immense social, ethical, and cross-cultural implications emanate from the study.

The morality and ethical implications of religious values are imputed in the formal model and implications of the social economy.

The paper is of an original nature in establishing the episteme and formalism of integration between ethical and moral values of religion into the structure of the social economy. From this both a theoretical rigor as well as logical formalism can be drawn.

Fifty years ago the political scientist Robert Dahl concluded that courts are usually in sync with “the policy views dominant among the lawmaking majorities” and thus offer little help to aggrieved minorities (Dahl, 1957, p. 285). In recent years, Dahl's classic formulation has received renewed attention. This chapter uses the example of the Rehnquist Court's First Amendment decisions to analyze “regime politics” theory. On religion cases the Rehnquist Court was generally in sync with the socially conservative strain in the Republican Party, but in other First Amendment areas the pattern is far more complex, raising questions about the relationship between conservative judges and the political movements that brought them to office.

The purpose of the study is to investigate the feasibility of investing the religious heritage in anti-corruption efforts in public organizations in Palestine. The study sought to measure the current status of public organizations, if they are investing the religious heritage in the efforts of encountering corruption. Further, the study sought to measure the attitudes and future expectations if there is an integration of the religious heritage in the current anti-corruption efforts.

This study combines two folds: First, theoretical and qualitative, through research in previous studies, texts and religious attitude of corruption, historical models and international experiences that have tried to invest in it and incorporate it in anti-corruption efforts, which are generalizable generic models; and the second: a field empirical part, through the researcher use of a questionnaire tool and analyzing it statistically, in addition to ensuring the possibility of using religion in anti-corruption efforts within the Palestinian public institutions which will eventually enable us to answer the study questions.

The study found that the reality of investment in the religious heritage in anti-corruption efforts in the Palestinian public sector is present in a moderate degree (56.8%), both in rules and regulations, in strategic plans or policies, or in the internal systems and the organizational culture of the public institutions. With regard to the attitudes of the employees toward corruption and the way of their formulation to these attitudes either if they are influenced by the religious heritage or the law or by the eight reasons mentioned previously in this study, it is obvious that the employees attitudes toward corruption are formulated first from a religious perspectives and second from a legal perspective. Regarding their attitudes and their agreement level toward the investment of the religious heritage in anti-corruption in the Palestinian public sector was high (75.9%), as well as their future expectations in case the religious heritage is invested in anti-corruption efforts was in a high degree (74.1%). Therefore, the authors conclude that there is a feasibility of religious heritage investment in anti-corruption efforts in the Palestinian public sector in case it is accredited and integrated in anti-corruption strategies as a supportive factor but not as a substitute of other efforts. The study recommended that decision makers should adopt new anti-corruption policies and strategies compatible with these striking results through the rules, regulations and administrative decisions, or in the internal institutional system and the cultural organization, in the publications and declarations of the public institution, in special code of conduct based on the religious heritage, in the training of the employees and designing new proposals to integrate the religious heritage in anti-corruption efforts in parallel with the permanent evaluation of these efforts after its application.

This study, The feasibility of investing in religious heritage in anti-corruption efforts, is different from the previously reviewed studies, as the previous studies were either philosophical or theoretical in nature, looking at the relationship between religion and corruption or empirical, but in a different environment and society than the society of this study. The general purpose of this research is to identify the impact of religious perceptions on corruption in the behavior of public officials in the Palestinian public sector as it is on the ground, and whether their attitudes were affected by corruption with their religious beliefs? Do they welcome the investment of religion in the fight against corruption and what are their expectations if this is done in institutional, strategic or policy context.

This study aims to perform a systematic review of the dialectics and telematics strategy for regulating religion during the COVID-19 pandemic. The study also analyzes some important issues related to religions, state, and society.

A critical literature review was performed to complete this study, using media, institutional, national, and international reports, as well as recent and previous studies during the COVID-19 pandemic.

Religion was one of the social entities that had a crucial effect on the COVID-19 pandemic. The new system in the form of social distancing affects its performance. Furthermore, the response of religion in Indonesia is unique when its status is considered as the largest Islamic country in the world. Therefore, this study attempts to analyze and demonstrate the dynamics of relationships between actors, religion, and state in the process and strategy of religious regulation.

This study was carried out using a single methodological approach.

This study provides input to both religion and the state (government) in building a synergy of constructive responses to the effects of the COVID-19 pandemic.

It provides input to society in understanding the critical intersection between religion, state, and society.

This may be the first academic study that analyzes the problems of the process of regulating religion in the context of COVID-19.

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.

The purpose of this paper is to investigate the influence of broad cultural dimensions, as well as those of religion and legal origin, on countries’ economic freedom, i.e., trade freedom, investment freedom, business freedom, labor freedom, monetary freedom, as well as a composite measure of economic freedom.

Linear regression of publicly available data regarding economic freedom (Miller et al., 2018) on cultural dimensions (Hofstede, 2009), legal origin and religion (LaPorta et al., 1999) for 52 countries was performed to determine the impact of these factors on economic freedom.

Results indicated femininity was the cultural dimension associated with the most measures of economic freedom. Short-term-oriented cultures were predictive of greater business freedom, while more restrained cultures were associated with greater business and monetary freedoms. Higher individualism was predictive of greater monetary freedom. Catholicism positively predicted investment freedom and negatively predicted business freedom. French civil law negatively predicted labor freedom, while socialist legal origins positively predicted trade freedom, but negatively predicted business freedom.

This is the first study to examine the impacts of culture, law and religion on economic freedom. One practical implication of this research is that countries would be wise to emphasize more feminine aspects in their cultures, as these are associated with greater economic freedom. Even minor adjustments that move in the direction of cooperation and fair processes might help increase economic freedoms and the many benefits that stem from such freedoms.

Social identity as shaped by religion or spirituality is unique in comparison to some other social identity dimensions because it may be invisible unless a person wears a symbol or dress widely regarded as synonymous with a given religious tradition. Yet, some employees choose to fuse their personal and work lives when religion or spirituality is a salient dimension of their social identity. Problems emerge, however, and can make for an awkward fit in the business world.

Perhaps the primary advantage to religion or spirituality at work is potential for high employee morale and residual benefits in enhanced performance. Scholars who research the God gap suggest that abundant and ongoing airing of political and religious difference can benefit everyone. Numerous business organizations endorse respectful pluralism and lived religion, enabling employees to participate in community service activities, retreats with nature walks, physical exercise, meditation, spiritual contemplation, physical space for individual prayer and group discussions throughout the day, faith-related reading materials, and faith leaders to provide counseling. Yet, even though religion is a federally protected class and employers in some parts of the world are mandated to accommodate employees’ religious beliefs and observances so long as no undue hardship on business operations results, this does not mean that conflicts do not arise. To explore religious identity and spirituality with a focus on workplace dynamics, Chapter 11 is divided into subthemes of: what is religious identity?, accommodating faith/spirituality at work, faith/spirituality in organizations and health, the formal religion-spirituality dichotomy, lived religion, and conflicts about faith/spirituality in the workplace.

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