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Embeddedness has gained prominence in entrepreneurship studies. However, the notion that the embeddedness metaphor relates to “market” structures prevails in studies in the area. Entrepreneurship scholars still know little about whether entrepreneurs are eventually embedded in other structures whose relationships go beyond the restricted dimension of the interested actor’s assumption. This study aims to propose investigating the social structures in which a specific type of entrepreneurship, the religious one, is embedded.

The research was qualitative, using interviews as an evidence collection instrument. A total of 17 entrepreneur-pastors responsible for business churches in Brazil and eight parishioners took part in the study.

Religious entrepreneurs are embedded in market structures, corroborating a perspective that associates embeddedness with the utilitarian notion. At the same time, entrepreneurs are embedded in two other social structures: reciprocity and redistribution.

This article emphasizes the relevance of going beyond the predominant perspective associated with the utilitarian and rationalized understanding of embeddedness in relationship networks.

This study makes essential contributions. Initially, it attests to the utilitarian perspective of Granovetter’s embeddedness while suggesting incorporating two other dimensions into the metaphor. By highlighting this, this article stresses the need to reinterpret the metaphor of embeddedness and how entrepreneurship scholars use it. Further, by emphasizing the need to consider embeddedness in networks beyond its still utilitarian perspective, this paper highlights unexplored opportunities for entrepreneurship scholars.

This article looks at corporate social responsibility (CSR) as a discursive social practice that attempts to interrogate the global market economy and its neoliberal underpinnings and that reflects as well as frames and shapes domestic and global politics and institutions. Drawing upon Karl Polanyi’s notions of reciprocity and redistribution while also emphasizing the normative content of the concept, the article inquires into the position that the CSR discourse occupies in addressing the corporate transnational risks derived from social tensions and conflicts and more generally, in answering social expectations for justice. The Polanyian perspective highlights the CSR discursive quest for a missing conceptual consistency and implicitly, for a constructive “critical” core. From this perspective, the article shows CSR to reside within controversial conceptual boundaries; a discursive social practice that engages with the social aspiration of embedding market economy in society while it is also in need of reclaiming its critical core and its potential for social change.

Presents some of the economic forces which are shaping the transformation of management thought. Examines the views of Polanyi and Anderson, stating that the reciprocal aspects of community and social relationships are necessary if the benefits of exchange are to be realized. Concludes that the idea that a simple, new concept will enable managers to control and optimize commercial endeavours is a myth.

In a period of moral and economic crisis all the alternative solutions to finance economic activities are interesting to study, specifically those embedded in solidarity practices. The nature of the ties (bonding ties, linking ties or bridging ties) and solidarities (institutional solidarity, formal or informal solidarity, intergenerational solidarity) must then be examined.

The exchanges between the people are governed by three different modes: the market, the redistribution and the reciprocity which acts to maintain the relation (Lavoué, Jézequel, & Janvier, 2010, p. 34). The exchanges are not only of economic order and also participate in the symbolic world. Our main question is: can the relations of exchange become emancipated from the reification? We illustrate this chapter with the case of the Kabylian traditional society and market (Benet, 1957–1975) where the practices of exchanges are not only of economic order (redistribution …) but also matter with the symbolic world (honour).

Even today, in Kabylia, the survival of an ancestral social organisation (tajmaat) which has anchored in tradition and rooted values (tirugza) and practices (tiwiza) sometimes allows the local populations to offer the missing public goods or the solidarity towards those who need help (elders, orphans).

In traditional Kabyle society, exchange practices are not only economic in nature (they contribute to mutual assistance, redistribution, etc.), but are also symbolic.

This chapter intends to seize the different economic and financial dimensions of the crowdfunding and shows how this latter contributes to transforming donations through its financialisation. Here, Polanyi's lessons on reciprocity and Keynes's lessons on monetary economics and conventions are enlightening. Indeed, by setting up an intermediary or by putting projects in competition, platforms develop the use of conventions linked to market coordination. By encouraging the monetarisation of expenses and projects and the commodification of donation activities, the crowdfunding not only becomes a tool of financialisation but also modifies social relations. Moreover, it creates new niches of financial exclusion, particularly for projects with a significant social or environmental dimension, and tends to make the financing of certain projects rely on savings rather than on monetary creation. Far from being the alternative and a counter-model to traditional finance, crowdfunding actually reinforces financialisation by introducing a new financial intermediary and contributes to its expansion in hybrid forms.

Karl Polanyi (1886–1964) was educated in Hungary, worked in exile in Vienna in the 1920s, and after 1933 alternated his residence between England and the USA. His early career was in law and philosophy, then international relations. From 1940 to his death, he concentrated on universal economic history, a broadly defined area encompassing fields that are more conventionally known as economic anthropology, economic history, and comparative economic systems. This work aimed ultimately at the creation of a new and more universal economic theory, founded on the interaction of economy and society, i.e., social economics.

The paper aims to relate the four modes of coexistence of goal-orientated systems – conflict, hierarchy, the niche and cooperation – to static behavioral descriptions of social systems.

Analyzing the options for interactions of goal-orientated systems leads the four modes of coexistence. These show certain behavioral characteristics. Searching for these characteristics in selected behavioral descriptions in organizational theory, sociology, political science and system science allows relating them to certain modes.

In organizations, the four modes of coexistence show in general (Cameron and Quinn) and dyadic interaction patterns (Argyris). In sociology, they show in educational schemes preparing for specific modes (Bernstein) and in different exchange patterns (Polanyi). In political theory, the four modes of coexistence show in preferred policies of parties, in institutional development, in oligarch power politics (Winters) and in external policy. In system science, they show in problem solving strategies (Jackson) and “mindscapes” (Murayama).

The analysis is restricted to static patterns leaving out dynamic developments, for example, in networks.

Together with previous investigations, the paper shows how behavioral descriptions ranging from psychology to politics correspond to the four modes of coexistence, and it suggests interrelations and alignments of the modes via various levels of societal organization.

The four modes of coexistence provide an unequivocal theoretical framework that allows finding parallels in behavioral descriptions ranging from psychology via sociology to politics.

With the aim of finding a balance between social and economic benefits, the social economy has reemerged in the crisis of the welfare state. The Fordist welfare state can be characterized by state-provided welfare, the mediation of paid work and welfare by the labor market and redistributive policies. Globally, neoliberalism and the market have given rise to social exclusion; in this context, the social economy is emerging as an alternative to the market domination of societies. This paper aims to construct a conceptual framework of welfare provision in an open innovation era.

The welfare state system between the Fordist welfare state and post-Fordist welfare state is different on provision and delivery of welfare service. To construct the conceptual relation among the social economy, the state and the market and welfare provision in the social economy, this study mainly used the literature review.

Attention should be paid to civil society at the local level to ignite social economy through open social innovation. Various social actors in the local community need to change and develop the social economy with collaborative entrepreneurship and collaborative economic mindsets.

This paper presents the welfare service model led by social economy and open innovation, as well as social change. To fill the shortage of welfare provision caused by crisis of the welfare state, social economy is considered as an alternative for neo-liberalism. This study emphasizes that endogenous local development is a prerequisite for social economy as a welfare supplier.

In the social economy, reciprocity, democracy, self-help and social capital at the local level are emphasized. Also, open innovation put emphasis on collaboration economy among the local community, firms and the public sector: this emphasis can be expected to affect the welfare provision system and the social relations surrounding welfare. To address social problem and social needs, the social economy can adapt and apply the open innovation model.

The previous researches on open innovation mainly deal with the business sector and the public sector, but this paper has a focus on the relation between provision of social welfare and social innovation. The social economy is likely to function properly on the foundation of open social innovation.

This chapter will address (only) one issue from the 1960s substantivist/formalist debate, the treatment of choice. The substantivists rejected the economic universality of the neoclassical axioms of choice under scarcity and the isolated and selfish nature of the choice process. A common formalist response was that their model based on these axioms could be modified to include whatever specific conditions economic choice was being made under. This chapter rejects that claim, based on a consideration not included in the debate. It is argued that the mathematical structure of the standard formal neoclassical model prevents it from incorporating the substantivist criticisms, and that to modify it in accord with these criticisms would necessarily result in a model that is outside the neoclassical approach to economic decision-making.

Poor health conditions are a major factor in perpetuating poverty on the Pine Ridge Indian Reservation. This chapter explores the ways in which market-based health care delivery systems shirk health care costs of Lakota households on the periphery of the market economy. Furthermore, the economic value of health care services provided by these same marginal households is understated because market-based health care privileges commodified biomedicine. Examining economic activity beyond formal market integration reveals how households least able to bear the costs of health care subsidize the market economy at the expense of their own efforts to move out of poverty.