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A comparative study of political attitudes across social classes, examining what accounts for such differences in opinion and determining whether these differences change over time
This book surveys whether and how social classes differ in their views on important social issues, such as work and family, the economy and politics, rights and morals, and the distribution of justice. What accounts for such differences in opinion? Are class differences comparable and consistent across different nations? Do class differences change over time? In The Moral Economy of Class, Stefan Svallfors builds on data from large-scale comparative surveys to paint a picture of these class differences. Comparing the United States, Britain, Germany, and Sweden, he shows that class differences are highly persistent. Class remains one of the key dividing lines in society.
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.
Looking beneath the surface of seemingly ordinary social interactions, The Moral Power of Money investigates the forces of power and morality at play, particularly among the poor. Drawing on fieldwork in a slum of Buenos Aires, Ariel Wilkis argues that money is a critical symbol used to negotiate not only material possessions, but also the political, economic, class, gender, and generational bonds between people. Through vivid accounts of the stark realities of life in Villa Olimpia, Wilkis highlights the interplay of money, morality, and power. Drawing out the theoretical implications of these stories, he proposes a new concept of moral capital based on different kinds, or "pieces," of money. Each chapter covers a different "piece"—money earned from the informal and illegal economies, money lent through family and market relations, money donated with conditional cash transfers, political money that binds politicians and their supporters, sacrificed money offered to the church, and safeguarded money used to support people facing hardships. This book builds an original theory of the moral sociology of money, providing the tools for understanding the role money plays in social life today.
In this clear and penetrating book, Chuck Collins and Mary Wright draw on principles of Catholic Social Teaching to evaluate our economy and lay out practical steps toward establishing an economy "as if people mattered."
This book examines the concept of moral economy originally established by E.P. Thompson, focusing on the impact of religious norms on economic practice. With each chapter discussing a different empirical case study, the interrelations of the economy and religion are explored from antiquity through to the 20th century. The long-term trajectory and comparative perspective allows for moral economy to be seen in relation to ancient Greek commerce, medieval pawn-broking, Christian and Jewish economic ethics, urban social politics during the Plague, the Jesuit mission in Paraguay, the Ottoman Empire, religion in modern American capitalism, and Catholic attitudes toward taxation. This book aims to provide insight into how moral thinking about the economy and economic practice has evolved from a long historic perspective. It will be relevant to students and researchers interested in economic history and cultural economics.
Shows the 'moral economy' of early medieval England transformed by 'feudal thinking' in the aftermath of the Norman Conquest.