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This chapter offers the first full translation from Russian to English of the Balance of the National Economy of the USSR, 1924–26’s first chapter. Involving 12 authors and composed of 21 chapters, the Balance is a collective work published in June 1926 in Moscow by the Soviet Central Statistical Administration under the scientific supervision of its former director, Pavel Illich Popov (1872–1950). In this first chapter, titled ‘Studying the Balance of the National Economy: An Introduction’, Popov set the theoretical foundations of what might be considered as the first modern national accounting system and paved the way to multisector macroeconometric modelling.

Although the concept of ‘social capital’ is not a new concept, its rise coincided with the COVID-19 pandemic. This concept of sociology, left in a controversial and secondary position, was reborn both in the social, political and economic fields and in the scientific world, with the increase of the COVID-19 outbreak cases. Social capital is a form of socialisation and a way of performing social relationships. The COVID-19 outbreak led to the understanding that physical capital and human capital would not be sufficient to sustain social life, and, therefore, social capital started to rise. The expected private earning from social capital is not individual profit, but collective welfare and mutual benefit. In short, social capital is the capital spent on society and is for common good. On the other hand, social capital has a volume in proportion to the density of the capitals in the society. Social capital, with its intensity, has attracted the attention of different disciplines on Corona days and has exceeded the limits of sociology. Another issue to be emphasised in this study is the relationship between social capital and democracy. In societies where tutelary democracy is dominant, civil society cannot become functional enough. In this difficult environment, social capital is shaped as paternal (tutelary) and a healthy social network cannot be functionalised in society. On the one hand, the horrors of the pandemic are experienced, and, on the other hand, a social capital model that is ineffective in healing social wounds emerges.

The Corona crisis today has made it possible to realise that the capitalist system has transformed human life and the entire planet into a commodity. The new ecological consciousness, which has risen with environmental destruction, is against the destructive and wasteful practices that exploit nature because of the attitudes and values associated with the capitalist worldview. Social solidarity and active participation in the society nourish the social economy. Social solidarity contains a meaning that ‘people in wealth give, people in need take’ style. This approach has shown to be an effective and common solidarity example both in Turkey also in the world during the Corona crisis. Social solidarity actually involves sharing resources equally or fairly. The corona epidemic has clearly demonstrated that an individualistic, self-interested approach of capitalism is not a life-saving strategy, but a socialist, solidarist approach, an approach that promotes the survival and health of the other is a life-saving strategy for all. A new cosmological and anthropological approach will be the formula of salvation, based on a social economy system in the post-corona world, which can see that life in nature, including humans, is protected through cooperation, mutual care and love. Capitalism will again come out of this crisis by adding billionaires to its billionaires, but different civilisations such as workers, producers and consumer cooperatives, solidarity networks, and street economy that grow in the heart of capitalism are the signs that we are progressing towards the evolution of the social economy.

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 purpose of this paper is to discuss the characteristics of creative economies in favelas and their potential in terms of social development from a comparison between the theory on creative economy and the characteristics of the initiatives mapped in the Mangueira favelas.

The research was based on qualitative methodology and literature review. The creative economy initiatives were mapped in the territory of Mangueira and semi-structured interviews and questionnaire of closed questions were applied with the representatives of these. The data collected were treated with the content analysis method.

The research mapped 17 initiatives associated with creative economy sectors in the Mangueira favelas in Rio de Janeiro, Brazil. The initiatives develop cultural and artistic activities that make the young people of the community aware of the history of their families, which promotes the strengthening of social ties and individual empowerment, contributing to local entrepreneurship.

The theory used in Brazil for the elaboration of public policies to promote the creative economy points to the presence of cultural and symbolic aspects in economic activities as resources for the generation of income. However, it is important to understand how this applies in different contexts, which may have or lack certain characteristics of human and physical capital pointed as essential by theory to creative economy promotion.

The results of this research go beyond the theory of creative economy and highlight characteristics of project management and impacts on social development that demonstrate how the dynamics of the creative economy in the Mangueira favelas also represent a case of social innovation using social technology tools.

O estudo tem como objetivo discutir as características na economia criativa em favelas e seu potencial em termos de desenvolvimento social a partir da comparação entre a teoria sobre economia criativa e as características das iniciativas mapeadas na favela da Mangueira.

A pesquisa utilizou ferramentas de metodologia qualitativa e esteve baseado em revisão de literatura. Foram mapeadas as iniciativas de economia criativa no território da Mangueira e realizadas entrevistas semi-estruturadas e um questionário com perguntas fechadas com os responsáveis. Os dados coletados foram tratados com o método de análise de conteúdo.

A pesquisa mapeou 17 iniciativas associadas aos setores da economia criativa na favela da Mangueira, no Rio de Janeiro, Brazil. As iniciativas desenvolvem atividades culturais e artísticas que conscientizam os jovens da comunidade sobre a história de suas famílias, o que promove o fortalecimento de laços sociais e a capacitação individual, contribuindo para o empreendedorismo local.

A teoria utilizada no Brasil para a elaboração de políticas públicas de promoção da economia criativa aponta para a presença de aspectos culturais e simbólicos nas atividades econômicas como recursos para a geração de renda. No entanto, é importante entender como isso se aplica em contextos diferentes, que podem ter ou não algumas características do capital humano e físico apontadas como essenciais pela teoria para a promoção da economia criativa.

Os resultados desta pesquisa vão além da teoria da economia criativa e destacam características de gestão de projetos e impactos no desenvolvimento social que demonstram como a dinâmica da economia criativa nas favelas da Mangueira também representa um caso de inovação social utilizando ferramentas de tecnologia social.

This paper aims to point out a way to overcome the circumstances that arose out of the global neoliberal system. It is argued that this is possible when all relevant actors in society cooperate and that a change in a way of thinking in the private sector needs to come from within.

The paper searches the alternative to neoliberalism in the social economy and responsibility paradigms by examining their theoretical and normative standpoints linking them to practical views.

The paper argues that the solution to the hegemonic neoliberalism is the new model of social economy which can be put in force only by simultaneous cooperation of all key actors in a society, and especially a driving force behind the existing economic system – the for‐profit sector. Lately it seems that its actors have, indeed, more actively take over their role within social economy, acknowledging the importance of the socially responsible behaviour.

The paper introduces a four‐leaf clover model of social economy actors and integrates the social economy paradigm with the notion of social responsibility of the for‐profit sector.

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.

How to realize social capital “exit from virtual to real” has become not only a hot issue that elicited economists' and the practice field's concern but also a key economic structure problem that the government has to solve urgently. The main purpose of this study is to explore effective methods for social capital to “exit from virtual to real”.

The study investigates the realization path of social capital's “exit from virtual to real” by using firm theory and data from the National Bureau of Statistics in China. Provincial panel data are also utilized to empirically test the impact of social capital's de-realization to virtual (or from virtual to real) on economic development and whether the path of social capital “from virtual to real” is valid.

This study analyzes the development status of social funds serving the real economy and the hazards of social funds' “exit from real to virtual,” which are mainly viewed as eroding the development of the real economy and causing operating difficulties. On the basis of firm theory, the internal motivation for why social funds flow to the real economy is explored from the perspectives of the needs of the real economy, price and profit. Moreover, this study designs a path for returning social capital to the real economy.

Overall, expanding aggregate demand while providing an effective supply and implementing a proactive fiscal policy that focuses on structural tax cuts while keeping margins in the virtual economy are appropriate for promoting the competitiveness of the real economy.

This study explores a topic, namely, social capital “exit from virtual to real,” that has received little attention. It provides an in-depth discussion of the following questions. (1) What is the current situation of social capital serving the real economy? (2) What kind of harm can social capital bring to society? What are the inherent barriers to the flow of social capital to the real economy? (3) At this stage, how can the effective transformation of social capital into the real economy be realized? The findings help in understanding the sustainable entrepreneurship concept, particularly in developing countries.

Policy actors around the world are increasingly looking to the social economy – markets explicitly oriented towards meeting social needs, usually through the third sector – to underpin livelihoods and deliver welfare services. Once considered an adjunct to markets and states, and possibly even a residual, the social economy is being seen as a legitimate player in the plural economy, able to thrive through the effort of dedicated individuals and organisations committed to ethical entrepreneurship. The assumption is that future capitalism can accommodate, perhaps even requires as recession deepens, the energies of the social economy in making new markets and meeting welfare needs. While a body of research has emerged examining the economic characteristics of social enterprises and how they succeed or not in managing the interface between market and ethical priorities, little is known about what it is like to be involved in the social economy or about what different social actors gain from the experience. However, most academic and policy thinking assumes that engagement in the social economy is both rewarding and empowering. This paper aims to fill this gap.

This paper draws on sobering case evidence from Bristol relating to the experience of social entrepreneurs, employees and volunteers.

The critical question raised by this study is whether the role of the social economy should be that of returning the socially disadvantaged back into the formal economy. The evidence in this study tends to suggest that this expectation could be misguided and overly ambitious.

The paper offers insight into the backgrounds, motivations, experiences and futures of people involved in the social economy.

This article explores the various stakeholders' perceptions of the ways digital work is organised within the sharing economy and the social implications of the transformation of work.

Applying social media analytics (SMA) concerning the sharing economy platform Foodora, a total of 3,251 user-generated content was collected and organised throughout the social media landscape in Sweden over 12 months, and 18 stakeholder groups were identified, discussing digital work within seven thematic categories.

The results show that the stakeholder groups in the Swedish context primarily expressed negative views of Foodora's way of organising digital work. The social media posts outlined the distributive and procedural justice related to the working conditions, boycott and protests and critical incidents, as well as the collective bargaining of Foodora.

By utilising a novel SMA method, this study contributes to the extant literature on the sharing economy by providing a systematic assessment concerning the impact of the sharing economy platform on the transformation of work and the associated social consequences.