The importance of meta-economics

E.F. Schumacher was one of the first scholars who recognized the crucial role of metaeconomics. In his "Small is beautiful" he writes: "The science of economics is 'so prone to usurp the rest' … because it relates to certain very strong drives of human nature, such as envy and greed. All the greater is the duty of its experts, the economists, to understand and clarify its limitations, that is to say, to understand meta-economics." (Schumacher, E. F. 1973: p. 38) Meta-economics is the basic assumptions about the subject-matter, value-orientation and methodology of economics. (Zsolnai, L. 1991) The paper attempts to reconstruct the metaeconomic foundation of mainstream economics and that of alternative economics initiated by Schumacher. It shows how the emerging alternative economics transcends the erroneous metaeconomic assumptions of mainstream economics by considering the total economic process, choosing sustainable livelihood as basic value-orientation, and employing a constructive methodology

Future of Capitalism

The moral foundation of capitalism should be reconsidered. Modern capitalism is disembedded from the social and cultural norms of society and produced a deep financial, ecological and social crisis. Competitiveness is the prevailing ideology of today’s business and economic policy. Companies, regions, and national economies seek to improve their productivity and gain competitive advantage. But these efforts often produce negative effects on various stakeholders at home and abroad. Competitiveness involves self-interest and aggressivity and produces monetary results at the expense of nature, society and future generations The collaborative enterprise framework promotes a view in which economic agents care about others and themselves and aim to create values for all the participants in their business ecosystems. Their criterion of success is mutually satisfying relationships with the stakeholders. New results of positive psychology and the Homo reciprocans model of behavioral sciences support this approach. The economic teachings of world religions challenge the way capitalism is functioning, and their corresponding perspectives are worthy of consideration. They represent life-serving modes of economizing which can assure the livelihood of human communities and the sustainability of natural ecosystems. Ethics and the future of capitalism are strongly connected. If we want to sustain capitalism for a long time we have to create a less violent, more caring form of it

The moral economic man

Economic behavior is multifaceted and context-dependent. However, the so-called Homo Oeconomicus model states that agents are perfectly rational, self-interest-maximizing beings. This model can be criticized on both empirical and normative grounds. Understanding economic behavior requires a more complex and dynamic framework. In the "I & We" paradigm developed by Amitai Etzioni, economic behavior is co-determined by utility calculations and moral considerations. Two major factors can explain the ethicality of economic behavior; namely, the moral character of the agents and the relative cost of ethical behavior. Economic agents are moral beings, but the ethical fabric of the economy determines which face of the Moral Economic Man predominates

Environmental ethics for business sustainability

The paper derives operational principles from environmental ethics for business organizations in order to achieve sustainability. Business affects the natural environment at different levels. Individual biological creatures are affected by business via hunting, fishing, agriculture, animal testing, etc. Natural ecosystems are affected by business via mining, regulating rivers, building, polluting the air, water and land, etc. The Earth as a whole is affected by business via exterminating species, contributing to climate change, etc. Business has a natural, non-reciprocal responsibility toward natural beings affected by its functioning. At the level of individual biological creatures, awareness-based ethics is adequate for business. It implies that business should assure natural life conditions and painless existence for animals and other sentient beings. From this point of view a business activity system can be considered acceptable only if its aggregate impact on animal welfare is non-negative. At the level of natural ecosystems, ecosystem ethics is relevant for business. It implies that business should use natural ecosystems in a proper way, that is, not damaging the health of the ecosystem during use. From this point of view a business activity system can be considered acceptable only if its aggregate impact on ecosystem health is non-negative. At the level of the Earth as a whole, Gaian ethics applies to business. Its implication is that business should not contribute to the violation of the systemic patterns and global mechanisms of the Earth. From this point of view a business activity system can be considered acceptable only if its aggregate impact on the living planet is non-negative. Satisfying the above principles can assure business sustainability in an ethically meaningful way. In this case business performs its duty: not to harm nature or allow others to come to harm

Ethical decision making

The self-centeredness of modern organizations leads to environmental destruction and human deprivation. The principle of responsibility developed by Hans Jonas requires caring for the beings affected by our decisions and actions. Ethical decision-making creates a synthesis of reverence for ethical norms, rationality in goal achievement, and respect for the stakeholders. The maximin rule selects the "least worst alternative" in the multidimensional decision space of deontological, goal-achievement and stakeholder values. The ethical decision-maker can be characterized as having the ability to take multiple perspectives and make appropriate balance across diverse value dimensions. Modern organizations should develop a critical sensitivity to and empathy toward human and non-human beings with which they share a common environment

Redefining economic reason

Despite of Martin Heidegger’s warning not modern technology but modern economizing destroys the Being. With its exclusive focus on profit-making modern economizing endangers the integrity and diversity of natural ecosystems, autonomy and culture of local communities, and chances of future generations for a decent life. This paper gives a critique of the profit principle and redefines economic rationality in a more holistic, substantive and humanistic form

Spirituality and business: An interdisciplinary overview

The paper gives an interdisciplinary overview of the emerging field of spirituality and business. It uses insights from business ethics, theology, neuroscience, psychology, gender studies, and philosophy to economics, management, organizational science, and banking and refers to different religious convictions including Christianity, Judaism, Islam, Hinduism, Buddhism, Confucianism, the Baha'i faith, and the North-American aboriginal worldview. The authors argue that the materialistic management paradigm has failed. They explore new values for post-materialistic management: frugality, deep ecology, trust, reciprocity, responsibility for future generations, and authenticity. Within this framework profit and growth are no longer ultimate aims but elements in a wider set of values. Similarly, cost-benefit calculations are no longer the essence of management but are part of a broader concept of wisdom in leadership. Spirit-driven businesses require intrinsic motivation for serving the common good and using holistic evaluation schemes for measuring success. The Palgrave Handbook of Business and Spirituality, edited by the authors, is a response to developments that simultaneously challenge the “business as usual” mindset

Inclusive education and social competence development

Students with special educational needs are exposed to the same social and cultural effects as any other child. Their social and emotional development also evolves under those influences and they, too, must adjust to the conditions of their environment. In several cases, however, an inadequate learning environment keeps these children from experiencing and learning social skills and abilities (such as self-confidence and independence). Inclusive education for children with special educational needs is not common practice in Hungary even though it is equally well suited to fostering different social skills and abilities in children with either average or non-average development. This paper endeavours to argue for the importance of having inclusive education in Hungary by discussing examples abroad, with special emphasis on research and practical implementations in Great Britain