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Should the idea of economic man—the amoral and self-interested Homo economicus—determine how we expect people to respond to monetary rewards, punishments, and other incentives? Samuel Bowles answers with a resounding “no.” Policies that follow from this paradigm, he shows, may “crowd out” ethical and generous motives and thus backfire. But incentives per se are not really the culprit. Bowles shows that crowding out occurs when the message conveyed by fines and rewards is that self-interest is expected, that the employer thinks the workforce is lazy, or that the citizen cannot otherwise be trusted to contribute to the public good. Using historical and recent case studies as well as behavioral experiments, Bowles shows how well-designed incentives can crowd in the civic motives on which good governance depends.
A more ethical economic system is now possible, one that rectifies the crisis spots of our current downturn while balancing the injustices of extreme poverty and wealth. Adam Arvidsson and Nicolai Peitersen, a scholar and an entrepreneur, outline the shape such an economy might take, identifying its origins in innovations already existent in our production, valuation, and distribution systems. Much like nineteenth-century entrepreneurs, philosophers, bankers, artisans, and social organizers who planned a course for modern capitalism that was more economically efficient and ethically desirable, we now have a chance to construct new instruments, institutions, and infrastructure to reverse the trajectory of a quickly deteriorating economic environment. Considering a multitude of emerging phenomena, Arvidsson and Peitersen show wealth creation can be the result of a new kind of social production, and the motivation of continuous capital accumulation can exist in tandem with a new desire to maximize our social impact. Arvidsson and Peitersen argue that financial markets could become a central arena in which diverse ethical concerns are integrated into tangible economic valuations. They suggest that such a common standard has already emerged and that this process is linked to the spread of social media, making it possible to capture the sentiment of value to most people. They ultimately recommend how to build upon these developments to initiate a radical democratization of economic systems and the value decisions they generate.
Since the beginning of capitalism--with its mathematical equations and laws of supply and demand--its champions have claimed that studying the moral aspects of the theory interfere with its natural function. Yet, as this ethicist and theologian argues, economies are always deeply integrated in social relationships, in morality, and in ethics. Using historical examples, the book argues that when economically hard-pressed people come together to defend their common rights, they are giving voice to the principle of a moral economy that does not cheat the lower classes. Particular attention is paid to the 18th-century English food riots, the spontaneous resistance of 20th-century Malaysian farmers, and the North Americans who picketed the homes of Wall Street bankers in 2008 and 2009.
There is evidence that economic fraud has, in recent years, become routine activity in the economies of both high- and low-income countries. Many business sectors in today's global economy are rife with economic crime. Neoliberalism and the Moral Economy of Fraud shows how neoliberal policies, reforms, ideas, social relations and practices have engendered a type of sociocultural change across the globe which is facilitating widespread fraud. This book investigates the moral worlds of fraud in different social and geographical settings, and shows how contemporary fraud is not the outcome of just a few ‘bad apples’. Authors from a range of disciplines including sociology, anthropology and political science, social policy and economics, employ case studies from the Global North and Global South to explore how particular values, morals and standards of behaviour rendered dominant by neoliberalism are encouraging the proliferation of fraud. This book will be indispensable for those who are interested in political economy, development studies, economics, anthropology, sociology and criminology.
'May you live in interesting times’ was made famous by Sir Austen Chamberlain. The premise is that ‘interesting times’ are times of upheaval, conflict and insecurity - troubled times. With the growing numbers of displaced populations and the rise in the politics of fear and hate, we are facing challenges to our very ‘species-being’. Papers in the volume include ethnographic studies on the ‘refugee crisis’, the ‘financial crisis’ and the ‘rule of law crisis' in the Mediterranean as well as the crisis of violence and hunger in South America.
Economies - and the government institutions that support them - reflect a moral and political choice, a choice we can make and remake. Since the dawn of industrialization and democratization in the late eighteenth century, there has been a succession of political economic frameworks, reflecting changes in technology, knowledge, trade, global connections, political power, and the expansion of citizenship. The challenges of today reveal the need for a new moral political economy that recognizes the politics in political economy. It also requires the redesign of our social, economic, and governing institutions based on assumptions about humans as social beings rather than narrow self-serving individualists. This Element makes some progress toward building a new moral political economy by offering both a theory of change and some principles for institutional (re)design.
Shows the 'moral economy' of early medieval England transformed by 'feudal thinking' in the aftermath of the Norman Conquest.
A fresh look at how three important twentieth-century British thinkers viewed capitalism through a moral rather than material lens What’s wrong with capitalism? Answers to that question today focus on material inequality. Led by economists and conducted in utilitarian terms, the critique of capitalism in the twenty-first century is primarily concerned with disparities in income and wealth. It was not always so. The Moral Economists reconstructs another critical tradition, developed across the twentieth century in Britain, in which material deprivation was less important than moral or spiritual desolation. Tim Rogan focuses on three of the twentieth century’s most influential critics of capitalism—R. H. Tawney, Karl Polanyi, and E. P. Thompson. Making arguments about the relationships between economics and ethics in modernity, their works commanded wide readerships, shaped research agendas, and influenced public opinion. Rejecting the social philosophy of laissez-faire but fearing authoritarianism, these writers sought out forms of social solidarity closer than individualism admitted but freer than collectivism allowed. They discovered such solidarities while teaching economics, history, and literature to workers in the north of England and elsewhere. They wrote histories of capitalism to make these solidarities articulate. They used makeshift languages of “tradition” and “custom” to describe them until Thompson patented the idea of the “moral economy.” Their program began as a way of theorizing everything economics left out, but in challenging utilitarian orthodoxy in economics from the outside, they anticipated the work of later innovators inside economics. Examining the moral cornerstones of a twentieth-century critique of capitalism, The Moral Economists explains why this critique fell into disuse, and how it might be reformulated for the twenty-first century.
A “fascinating” look at the disconnect between corporate policies and workers’ real lives—and the everyday heroes who try to help (Publishers Weekly). For the poor, there are challenges every day that they don’t have extra money to solve: a sick kid, car trouble, an unexpected dentist bill. The obstacles can make it harder to hold on to a job—but a job loss would be catastrophic. However, there are countless unsung heroes who bend or break the rules to help those millions of Americans with impossible schedules, paychecks, and lives make it from paycheck to paycheck. This book tells their stories. Whether it’s a nurse choosing to treat an uninsured child, a supervisor deciding to overlook infractions, or a restaurant manager sneaking food to a worker’s children, middle-class Americans are secretly refusing to be complicit in a fundamentally unfair system that puts a decent life beyond the reach of the working poor. In this tale of a kind of economic disobedience—told in whispers to Lisa Dodson over the course of eight years of research across the country—hundreds of supervisors, teachers, and health care professionals describe intentional acts of defiance that together tell the story of a quiet revolt, of a moral underground that has grown in response to an immoral economy. It documents a whole new phenomenon—people reaching across America’s economic fault line—and provides an account of the human consequences and lives behind the business-page headlines. “If only this book had been published in 2007. Then the hundreds of people interviewed by Lisa Dodson would have been able to pass along an important piece of advice: What’s good for business is not necessarily good for America.” —Time
Every Economics textbook today teaches that questions of values and morality lie outside of, are in fact excluded from, the field of Economics and its proper domain of study, "the economy." Yet the dominant cultural and media narrative in response to major economic crisis is almost always one of moral outrage. How do we reconcile this tension or explain this paradox by which Economics seems to have both everything and nothing to do with values? The discipline of modern economics hypostatizes and continually reifies a domain it calls "the economy"; only this epistemic practice makes it possible to falsely separate the question of value from the broader inquiry into the economic. And only if we have first eliminated value from the domain of economics can we then transform stories of financial crisis or massive corporate corruption into simple tales of ethics. But if economic forces establish, transform, and maintain relations of value then it proves impossible to separate economics from questions of value, because value relations only come to be in the world by way of economic logics. This means that the "positive economics" spoken of so fondly in the textbooks is nothing more than a contradiction in terms, and as this book demonstrates, there's no such thing as "the economy." To grasp the basic logic of capital is to bring into view the unbreakable link between economics and value.