Journal articles: 'Economic philosophy'

1

Filipenko, A. "Economic world: philosophy." Ekonomìčna teorìâ 2018, no. 3 (October 20, 2018): 29–44. http://dx.doi.org/10.15407/etet2018.03.029.

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Becker, Christian. "Thoreau's economic philosophy." European Journal of the History of Economic Thought 15, no. 2 (May 19, 2008): 211–46. http://dx.doi.org/10.1080/09672560802037573.

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White, John. "Philosophy, philosophy of education, and economic realities." Theory and Research in Education 11, no. 3 (September 12, 2013): 294–303. http://dx.doi.org/10.1177/1477878513498180.

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Hendrianto, Hendrianto, Juhaya S. Praja, and Nurrahman. "Sharia Philosophy Correlation and the Islamic Economic Philosophy." Economit Journal: Scientific Journal of Accountancy, Management and Finance 1, no. 1 (February 4, 2021): 12–20. http://dx.doi.org/10.33258/economit.v1i1.370.

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This study aims to reveal the relationship between Islamic philosophy and Islamic economic philosophy, both in terms of foundation, operation, and objectives. This library research (Library Research) uses documentation data collection techniques with data analysis, namely content analysis. The results showed that the relationship between sharia philosophy and sharia economic philosophy is that there is a philosophical foundation based on al-qur'am, hadith, ijma 'and qiyas, as well as operational principles, observations are made, take generalization conclusions and serve as theory, while the goal is both want to get happiness in the world and the hereafter, but what distinguishes the two lies in the broader study of sharia philosophy and complexity, while Islamic economic philosophy specializes in sharia economic studies. But for sharia economic philosophy discusses tauhid, caliphate, tazkiyah, and masuliyya. Operational principles, observing, drawing conclusions and making theory. The goal of obtaining falah, namely survival, freedom of desire, and strength and honor.

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Avakyan-Forer, Armina Genrikhovna. "Philosophy of economics of the Ancient Greece." Философия и культура, no. 8 (August 2020): 46–52. http://dx.doi.org/10.7256/2454-0757.2020.8.33038.

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This article examines the philosophy of economic of the Ancient Greece. Philosophical thought of the classics of ancient philosophy raises value and moral-ethnical questions in economic sphere and seeks the ways for their solution. The subject of this research is the stance on economic goods of the ancient society. The goal consists in description of the economic ideas of Xenophon, Socrates, Plato and Aristotle. Modern philosophical studies do not give due attention to the philosophy of economics, which is not fair, since the discipline “Philosophy of Economics” is aimed primarily at clarification of the essence of philosophical problems of economics, substantiation of the need for scientific cognition of economic relations and the underlying socioeconomic laws. The novelty lies in carrying out a referential overview of philosophical concepts that reflect economic ideas in Ancient Greek philosophy of the classical period. The prerequisites of economic ideas within the system of philosophical knowledge reveal and substantiate two these: inseparability of economic knowledge from ethics and politics, and the regards household management as an art. Economic teachings can be found in works of many Ancient Eastern, Ancient Greek and Ancient Roman philosophers; however, the textbooks do not usually include the ancient economic thought into the general course. The author believes that the fundamentals of economics established namely in this era, and this fact cannot be wiped out of history. The philosophical understanding of worldview and scientific fundamentals, knowledge of economics and economic system as a whole, including everything related to the economy, its place in natural world, society and human culture is very important and should be studied in universities.

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Saeed, Khawaja Amjad. "Economic Philosophy of Allama Iqbal." Pakistan Development Review 41, no. 4II (December 1, 2002): 973–82. http://dx.doi.org/10.30541/v41i4iipp.973-982.

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Allama Muhammad Iqbal, the thinker of Pakistan, was born on November 09, 1877. His poetry in Urdu (30 percent) and Persian (70 percent) inspired Muslim Ummah and played a vital role in the establishment of Pakistan. Of Course, the great and dedicated work done by Quaid-i-Azam Mohammad Ali Jinnah, the father of our Country, enabled the dream of Allama Muhammad Iqbal to crystallise in reality.

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Campagnolo, Gilles. "Japanese Economic Philosophy: An Introduction." Revue de philosophie économique 20, no. 1 (2019): 3. http://dx.doi.org/10.3917/rpec.201.0003.

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Swanson, Diane L. "Economic Analysis and Moral Philosophy." Journal of Socio-Economics 27, no. 2 (January 1998): 289–93. http://dx.doi.org/10.1016/s1053-5357(99)80090-0.

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Rosenberg, Alexander. "Economic theory as political philosophy." Social Science Journal 36, no. 4 (December 1, 1999): 575–87. http://dx.doi.org/10.1016/s0362-3319(99)00039-7.

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Oslington, P. "Economic Analysis and Moral Philosophy." History of Political Economy 30, no. 1 (March 1, 1998): 165–66. http://dx.doi.org/10.1215/00182702-30-1-165.

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Smith, Vardaman R. "Economic theory and natural philosophy." Journal of Economic Behavior & Organization 25, no. 3 (December 1994): 477–80. http://dx.doi.org/10.1016/0167-2681(94)90113-9.

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Muheramtohadi, Singgih. "PERBANDINGAN ANTARA FILSAFAT EKONOMI ISLAM DAN BARAT." JURNAL STIE SEMARANG 10, no. 3 (November 1, 2018): 73–92. http://dx.doi.org/10.33747/stiesmg.v10i3.211.

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Economic philosophy is an undeveloped theme in department of economy. Whereas during the 20th Century there is a clash of two big ideologies that caused by differences in economic philosophy, they are the capitalism and the socialism. These Two big streams often used as comparison object. This Writing, look at the two big streams in a same frame, that is the thought that arise in western worldview which different with Islamic worldview. So it is interesting to study the comparison between philosophy of Islamic economic and western economic through branchs of philosopy, they are ontology, epistemology and axiology.

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Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.

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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.

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Merrill, David. "Economic welfare as ethical concept and economic policy." International Journal of Social Economics 42, no. 5 (May 11, 2015): 434–46. http://dx.doi.org/10.1108/ijse-03-2014-0051.

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Purpose – Paper argues that the proper approach to the topic of economic welfare should include an appreciation that markets are not characterized by an endogenous tendency towards equilibrium. The economists, Schumpeter, Keynes and Minsky are right in this regard as opposed to Adam Smith and contemporary economic orthodoxy. However, today’s liberal political theories largely assumes the tendency towards equilibrium and so are inadequate to deal with economic issues such as economic welfare which arise in conditions of non-equilibrium. The purpose of this paper is to propose Winfield’s reconstruction of Hegel’s social philosophy as more fitted to deal with market realities. Design/methodology/approach – Paper starts with a debate within economics and uses it as a basis to evaluate different schools of normative philosophy. Paper concludes by showing how the preferred philosophy is capable to rule between different economic policies responding to economic disequilibrium. Findings – Hegelian philosophy has capacity to adjudicate between economic policies to resolve market failure that contemporary liberal theory lacks. Practical implications – Paper provides the ethical justification for economic policies that have heretofore only been recommend by economists. Originality/value – Paper points to the largely overlooked fact that most contemporary political theory assumes market equilibrium. Paper argues that Hegelian philosophy provides the ethical justification for certain post-Keynesian economic policies, a position no one else is making.

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15

Davis, John B. "Change and Continuity in Economic Methodology and Philosophy of Economics." Revue de philosophie économique Vol. 21, no. 2 (March 23, 2021): 187–210. http://dx.doi.org/10.3917/rpec.212.0187.

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Mongsawad, Prasopchoke, and Nattapong Thongpakde. "Sufficiency Economy Philosophy: A Holistic Approach to Economic Development and Mainstream Economic Thought." Asian Social Science 12, no. 7 (June 21, 2016): 136. http://dx.doi.org/10.5539/ass.v12n7p136.

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<p>The theories of mainstream economics have been criticised for triggering periodic crises and fluctuations, as well as causing resource depletion and environmental degradation. Also, they are accused of worsening the problems of poverty and income distribution, while ignoring the well-being of people and social issues. The Sufficiency Economy Philosophy, bestowed by His Majesty, King Bhumibol Adulyadej, for Thai people in 1997 as a tool to cope with economic adversity, is an alternative way of viewing development. The essence of the Philosophy is that people should act with due consideration, and in moderation. The Philosophy emphasizes moral behaviour by people and society, which mainstream economic thought lacks. Incorporating such human behaviours as moderation and morality into economic decision making is sensible and yields different outcomes from the typical economic framework. Moderation serves as a tool to filter out greed and consumerist behaviour. Morality leads an individual to consider the consequence of his/her actions to others and to society. Together with the reasonableness concept implying non-excessive risk taking behaviour, under the Philosophy an economy will have reduced economic fluctuations, less likelihood of an economic crisis, and sustained quality growth. The Sufficiency Economy Philosophy will make its mark in the economic development arena as an alternative thought system that works for the people and the economy.</p>

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17

Keat, Russell, and Subutro Roy. "Philosophy of Economics: on the Scope of Reason in Economic Inquiry." Philosophical Quarterly 42, no. 169 (October 1992): 509. http://dx.doi.org/10.2307/2220297.

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Ryazanova, G. "The influence of classical philosophy on the transformation of economics and economic institutions." Entrepreneur’s Guide 13, no. 4 (November 23, 2020): 268–78. http://dx.doi.org/10.24182/2073-9885-2020-13-4-268-278.

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The author reveals the connection between philosophical and economic thought in the classical period. The influence of philosophy on political and economic aspects of national economy development in the pre–scientific and scientific periods is revealed. The features of philosophical and worldview concepts of classicism that reflect the specifics of the era are indicated. The analysis of the relationship between classical philosophy and Economics has shown the influence of spiritual and moral aspects of the epoch, transcendentalism, rationalism, and a apriorism on economic theories based on the mechanistic paradigm, the logic of economic laws, and clear and unambiguous provisions for the formation and development of economic institutions. A model is presented that reveals the interaction of economic institutions from the position of classical philosophy in terms of the individualistic concept of behavior of classical economic agents, the Institute of labor resources as the basis of value and wealth, balance as a key element of the self–regulating order and distribution of economic benefits, and other aspects.

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19

Pollock, D. S. G., and Daniel M. Hausman. "Essays on Philosophy and Economic Methodology." Economic Journal 104, no. 424 (May 1994): 708. http://dx.doi.org/10.2307/2234659.

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20

Backhouse, Roger E. "An Empirical Philosophy of Economic Theory." British Journal for the Philosophy of Science 46, no. 1 (March 1, 1995): 111–21. http://dx.doi.org/10.1093/bjps/46.1.111.

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21

Hirsch, A. "Essays on Philosophy and Economic Methodology." History of Political Economy 26, no. 2 (June 1, 1994): 339–41. http://dx.doi.org/10.1215/00182702-26-2-339.

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22

Gordon, Wendell. "Essays on Philosophy and Economic Methodology." Journal of Economic Issues 27, no. 4 (December 1993): 1311–13. http://dx.doi.org/10.1080/00213624.1993.11505511.

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23

SAGNER, JAMES S., and DAVID J. ROSNER. "Constitutional Philosophy, Pragmatism, and Economic Regulation*." Business and Society Review 113, no. 3 (September 2008): 421–39. http://dx.doi.org/10.1111/j.1467-8594.2008.00327.x.

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Petracca, Enrico, and Shaun Gallagher. "Economic cognitive institutions." Journal of Institutional Economics 16, no. 6 (April 6, 2020): 747–65. http://dx.doi.org/10.1017/s1744137420000144.

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AbstractThis paper introduces the notion of ‘cognitive’ institution and discusses its relevance to institutional economics. Cognitive institutions are conceptually founded on the philosophy of mind notion of extended mind, broadened to also include the distinctly social, institutional, and normative dimensions. Cognitive institutions are defined as institutions that not just allow agents to perform certain cognitive processes in the social domain but, more importantly, without which some of the agents' cognitive processes would not exist or even be possible. The externalist point of view of the extended mind has already had some influence in institutional economics: Arthur Denzau and Douglass North first introduced the notion of institution understood in terms of ‘shared mental models’, and relatedly philosopher Andy Clark introduced the notion of ‘scaffolding institution’. We discuss shared mental models and scaffolding institutions and go a step further by showing that the notion of cognitive institution can capture more fundamental and salient aspects of economic institutions. In particular, we focus on the market as an economic cognitive institution.

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Dow, Sheila. "Economic methodology, the philosophy of economics and the economy: another turn?" Journal of Economic Methodology 28, no. 1 (January 2, 2021): 46–53. http://dx.doi.org/10.1080/1350178x.2020.1868771.

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Hands, D. Wade. "Orthodox and heterodox economics in recent economic methodology." Erasmus Journal for Philosophy and Economics 8, no. 1 (July 3, 2015): 61. http://dx.doi.org/10.23941/ejpe.v8i1.184.

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This paper discusses the development of the field of economic methodology during the last few decades emphasizing the early influence of the "shelf" of Popperian philosophy and the division between neoclassical and heterodox economics. It argues that the field of methodology has recently adopted a more naturalistic approach focusing primarily on the "new pluralist" subfields of experimental economics, behavioral economics, neuroeconomics, and related subjects.

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Stettler, Michael. "An Introduction to Karl Mittermaier and His Philosophy of Economics." Journal of Contextual Economics – Schmollers Jahrbuch 139, no. 1 (January 1, 2019): 123–34. http://dx.doi.org/10.3790/schm.139.1.123.

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Karl Mittermaier lectured in the Department of Economics at the University of the Witwatersrand, Johannesburg, South Africa, specialising in the history and the philosophy of economics, with some of his work being published posthumously, such as “The Invisible Hand and some Thoughts on the Non-Existent in What We Study” published in this journal. He analysed economic thought and methodology from the perspective of the nominalism and realism divide, identifying the nominalist attitude in economic theory as having a pernicious effect on the clarity of our understanding of economics and economic questions.

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Shaikh, Salman Ahmed, Abdul Ghafar Ismail, and Muhammad Hakimi Mohd Shafiai. "Environmental Sustainability: Worldview, Philosophy and Teachings." ICR Journal 7, no. 4 (October 15, 2016): 527–40. http://dx.doi.org/10.52282/icr.v7i4.233.

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Economic choices influenced by animalistic instincts in an ethically neutral framework have not only resulted in huge disparities in distribution of income, wealth and standards of living, but, as we now realise, they have also resulted in an unprecedented loss to ecology and environment with catastrophic consequences for future generations. More than ever, economics as a discipline of knowledge needs an ethical base in order to rekindle a spiritual rationality that can enable us to take into account equity considerations more explicitly in economic choices, both at the individual and at the societal level. This paper explains how Islamic economics can help in bridging the gap. The paper explains the teachings of Islam on different environmental issues and shows how the Islamic worldview can help to encourage and reinforce environmentally friendly behaviour and choices.

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Lošonc, Alpar. "The Conditions of Critical Knowledge on Capitalism or." Synthesis philosophica 34, no. 1 (2019): 29–44. http://dx.doi.org/10.21464/sp34103.

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Beginning with a presentation of the asymmetry between philosophical and economic reflection, the article assesses the possible effects of practical philosophy in relation to the critical analysis of the independent economic domain. The article emphasizes the importance of political genealogy of capitalism which explains conceptual mutations leading to a) autonomisation of economic reflection, b) self-hegemonic economic reflection, c) domination of “real abstraction” that reflects not mental operations but social practice in capitalism. It is necessary to conceive differences between economics, the economy and economic domain, as well as to establish mediation between these domains. It is important not to perceive theoretical production as passive reflection in relation to reality, but to consider the theory as a constitutive-practical factor, as the condensation of certain social relationships. For economics (“dismal science”), this means that it is co-constitutive in relation to “economic reality”. Practical philosophy can contribute to the self-awareness of economic reflection in three domains: a) the relevance of ideology in relation to the autonomy of the economic sphere, b) the importance of the measure for the economizing, c) the form–substance problem. Based on the effects in the mentioned domains, practical philosophy could evoke the fact that the core of the economy is something that transcends the phenomenon of economy. The foundation of the economy is based on non-economic categories.

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Shabbir, Malik Shahzad, and Husnain Ahmed. "Philosophy behind Islamic Economics: Limited Desires and Unlimited Resources." Global Review of Islamic Economics and Business 8, no. 2 (December 29, 2020): 123. http://dx.doi.org/10.14421/grieb.2020.082-05.

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The most famous definition of economics among modern academicians and economists is a branch of science which deals with the study of the relationship between limited resources and unlimited wants or desires. Under the shadow of this definition, there are different types of conventional economic systems included relativism, utilitarianism, and universalism, etc. This study has been introduced in the economic world through an evolution process. There is a dominant feeling within the Muslim elites that either Islam is unable to respond to complex contemporary challenges in the fields of trade and economics or its economic concepts are old and outdated. Both of these perceptions are incorrect. The real philosophy, concept, and definition of Islamic economics are based on limiting desires and unlimited resources which are supported by Quran and Hadith. The beauty of Islamic economics is based on limited desires and unlimited resources. This concept of Islamic economics can share the risk of profit and loss in their business. Islamic banks with this revolutionary approach will feel at ease in implementing Shari’ah-based finance and offer risk-sharing products and services.

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Duhs, Alan. "Inverting Economic Imperialism: The Philosophical Roots of Ethical Controversies in Economics." Journal of Interdisciplinary Economics 16, no. 3 (April 2005): 323–39. http://dx.doi.org/10.1177/02601079x05001600307.

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Whereas economics is sometimes presented as the social science and indeed as imperialistic social science, the argument here is quite opposite. It is in fact economics itself which has been colonised by one or another political philosophy. Different schools of economic thought rest their foundations in different political and social philosophies, and this causes their proponents to orient their policy recommendations around differing definitions of ‘freedom’, ‘rationality’, ‘equality of opportunity’ and teleology. It is the a prioris of their implicit philosophies which gives distinctive character to their respective economic theories, and which define their approaches to ethical controversies in economics. Three broad schools of thought are identified in what follows. Chicago School economic imperialists base their response to questions of values and ethics in economics on the underlying philosophy of libertarianism. That philosophy is unacceptable to institutionalist economists, however, since for them people are not meaningfully free to do as they please, unless they are already free from various external constraints. A third set of economists, dubbed radicals, reject the conception of the nature of mankind which is implicit in orthodox economics, and consequently adopt a different view towards values and ethics in economics via their commitment to a different understanding of teleology, rationality and the conception of scientific method.

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Rao, K. Ramakrishna. "The 4-Model of Gandhi Economic Philosophy of Gandhi and Economic." Indian Economic Journal 61, no. 1 (April 2013): 56–69. http://dx.doi.org/10.1177/0019466220130102.

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Bhuiyan, Abul Bashar, Abdul Ghafar Ismail, Abd Halim Mohd Noor, Mohammad Solaiman, and Md Jafor Ali. "THE ISLAMIC ECONOMICS PHILOSOPHY AND APPLICATION REALITY IN THE EXISTING ISLAMIC ECONOMIC ACTIVITIES IN THE WORLD." International Journal of Shari'ah and Corporate Governance Research 3, no. 2 (October 29, 2020): 25–39. http://dx.doi.org/10.46281/ijscgr.v3i2.850.

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Islam offers the complete code of human life. It is applicable in every sphere of life, whether business, service or any other occupations. Islamic Economic philosophy simply expounds or refers to philosophical activity within the Islamic paradigm. The main direction of Islamic philosophy provides a complete way of life based on al-Adl and al-Ihsan. The discussion on Islamic economic philosophy issues had started earlier and flourished when Muslim scholars dominated the world scientific development tradition. However, the economic issues are mainly solved by different branches and schools of economics thoughts. Therefore, this paper has an attempt look into the philosophical issues in the area Islamic economics and its comprehensive application in the existing economyall over the world. It is a purely descriptive presentation on the issues of Islamic economic philosophy. The study findings revealed that Islamic economic has a strong philosophical foundation where socioeconomic development can be done based on al-Adl and al-Ihsan. The study also concluded that al-Adl and al-Ihsan would be establish while economic life is directed by not only material motives but also consent of Allah and craving for happy eternal life in the hereafter.

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Davis, John, and D. Wade Hands. "Introduction: economic methodology and philosophy of economics twenty years since the Millennium." Journal of Economic Methodology 28, no. 1 (January 2, 2021): 1–2. http://dx.doi.org/10.1080/1350178x.2020.1868765.

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Kim Myungsik. "Green Growth in terms of Economic Philosophy." Environmental Philosophy ll, no. 11 (June 2011): 39–66. http://dx.doi.org/10.35146/jecoph.2011..11.002.

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Luna, Andrew. "An Economic Philosophy for Mass Media Ethics." Journal of Mass Media Ethics 10, no. 3 (September 1995): 154–66. http://dx.doi.org/10.1207/s15327728jmme1003_3.

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Rowley, C. K. "The Economic Philosophy of James McGill Buchanan*." Journal of Public Finance and Public Choice 5, no. 3 (October 1, 1987): 171–87. http://dx.doi.org/10.1332/251569298x15668907344389.

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Abstract La Public Choice, nell’impostazione di Buchanan, si basa sulla catallattica, o scienza degli scambi. La sua è una visione essenzialmente unanimistica del meccanismo decisionale non di mercato, che considera il processo dello scambio come l’area della politica da sottoporre all’analisi economica.Nell’ambito di quest’impostazione, l’attenzione viene inevitabilmente concentrata sugli individui e sui processi attraverso cui essi interagiscono. La prospettiva, quindi, è quella dell’individualismo metodologico e delle procedure, non quella di una funzione organicistica del benessere sociale.In gran parte, gli studi di Buchanan hanno avuto carattere positivo, sebbene, quando ciò gli è sembrato necessario, Buchanan non abbia esitato ad introdurre la filosofia morale per arricchire la sua analisi.Si tratta di una visione ottimistica, anche se vincolata da un certo realismo, in un periodo in cui la democrazia è considerata con minor favore.Contributi che, come quelli di Buchanan, suggeriscono riforme pur mantenendo una visione ottimistica dell’interazione sociale, sono essenziali per la sopravvivenza della democrazia.

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Kyrychok, A. P. "The Philosophy of positivism in economic science." Science and Education a New Dimension VI(168), no. 27 (June 29, 2018): 53–56. http://dx.doi.org/10.31174/send-hs2018-168vi27-13.

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Kolmsee, Karl Reinhard. "Philosophy at the Core of Economic Markets." Philosophy in the Contemporary World 7, no. 4 (2000): 75–78. http://dx.doi.org/10.5840/pcw20007427.

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Lea, Stephen E. G. "Two unconventional approaches to the future of economics: Ecological economics and economic psychology." World Futures 56, no. 4 (February 2001): 351–67. http://dx.doi.org/10.1080/02604027.2001.9972811.

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Backhouse, Roger E. "An ‘Inexact’ Philosophy of Economics?" Economics and Philosophy 13, no. 1 (April 1997): 25–37. http://dx.doi.org/10.1017/s0266267100004284.

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The Inexact and Separate Science of Economics (ISSE) (Hausman, 1992) represents the most ambitious attempt to provide a systematic account of economic methodology since the first edition of Blaug's The Methodology of Economics (1980). As such, it has been the subject of extensive critical commentary (for example, Blaug, 1992b; Backhouse, 1995; Miller, 1996; Hahn, 1996; Mäki, 1996). For all the attention it has received, however, some important aspects of the book's thesis have not been developed properly. Two important ones are (1) what might be called, following the terminology used in the experimental economics literature, the ‘framing effect’ of Hausman's definition of economics, and (2) the significance of Hausman's claim that economists are committed to developing economics as a ‘separate’ science. To understand these points it is important to make explicit the position from which Hausman approaches the philosophy of science.

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Jurczuk, Anna, Michał Moszyński, and Piotr Pysz. "The Austrian School of Economics and Ordoliberalism – Socio-Economic Order." Studies in Logic, Grammar and Rhetoric 57, no. 1 (March 1, 2019): 105–21. http://dx.doi.org/10.2478/slgr-2019-0007.

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Abstract The scientific aim of the paper is to juxtapose the views on economic order developed by the leading representatives of two schools of liberal thinking – German ordoliberal Walter Eucken and the Austrian economist Friedrich August von Hayek. The first scholar opted for deliberately constructed competitive economic order, the second one advocates for allowing the social institutions to emerge and evolve spontaneously. The analysis proves the similarity of both theories in regard to the significance of principles of an economic order and the importance of competition for maintaining individual freedom. On the other hand some differences in the areas of sources of rules, institutional change, and the role of the state, induce their complementarity. Developing an intellectual basis for economic policy requires an eclectic approach combining two analysed perspectives.

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Jongeneel, Roel. "Economic Normativity: The Case of the Budget Constraint." Philosophia Reformata 84, no. 2 (November 11, 2019): 220–44. http://dx.doi.org/10.1163/23528230-08402004.

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In contrast to the dominant way of thinking in economics, in which economics is seen as a positive or neutral science, this paper argues that economics is a discipline that has its own normativity. This economic normativity should be distinguished from what is usually considered as ethics, which normally has a broader scope (e.g., stewardship). This paper further argues that the budget constraint is a key source of economic normativity, although it is not the only source. Economic-theoretical and philosophical aspects are discussed, and consequences for economic life and policy are assessed.

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Chmielewski, Philip J. "Economic Participation." International Philosophical Quarterly 30, no. 3 (1990): 331–42. http://dx.doi.org/10.5840/ipq199030316.

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Gewirth, Alan. "Economic Rights." Philosophical Topics 14, no. 2 (1986): 169–93. http://dx.doi.org/10.5840/philtopics19861429.

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VAN LIEDEKERKE, Luc. "Economic Globalization." Ethical Perspectives 7, no. 1 (April 1, 2000): 37–52. http://dx.doi.org/10.2143/ep.7.1.503791.

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Morgan-Knapp, Christopher. "Economic Envy." Journal of Applied Philosophy 31, no. 2 (November 22, 2013): 113–26. http://dx.doi.org/10.1111/japp.12045.

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Petersen, Matias. "The epistemological crisis of Marxian economic theory." Prometeica - Revista de Filosofía y Ciencias, no. 20 (January 21, 2020): 18–33. http://dx.doi.org/10.34024/prometeica.2020.20.10021.

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In Ethics in the Conflicts of Modernity, MacIntyre argues that neo-Aristotelians have much to learn from Marx’s economic theory, not only for understanding the nature of capitalism, but also for thinking about alternative social and political institutions. This article outlines the arguments given by MacIntyre for embracing Marxian economic theory and argues that if Marxian economics is a tradition of enquiry, in the MacIntyrean sense of the term, we should take seriously the debates within this tradition in order to conclude whether it has been able to withstand internal and external criticism. I argue that Marxian economic theory, as a tradition of enquiry, has been defeated by its opponents and that a synthesis between Aristotelian moral philosophy and Marxian economics is an obstacle to the development of MacIntyre’s political philosophy.

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Boldyrev, I. "Understanding Economics as a (Social) Science? (On the Book by M. Boumans, J. Davis “Economic Methodology. Understanding Economics as a Science”)." Voprosy Ekonomiki, no. 10 (October 20, 2012): 150–56. http://dx.doi.org/10.32609/0042-8736-2012-10-150-156.

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This review discusses the latest textbook on economic methodology. It shows that its authors think of the philosophy of science as primarily the philosophy of “hard”, natural sciences and have not tried to interpret economic theory as a social science. At the same time the book is characterized by its attention towards more recent methodological approaches, in particular, to the rhetoric of economics, and this direction might be considered as promising.

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Zin, Sakinah Mat, Ahmad Azrin Adnan, and Iskandar Hasan Tan Abdullah. "How Can Ibn Khaldun’s Economic Philosophy Revive the Intellectual Capital of Entrepreneurs." Asian Social Science 13, no. 6 (May 30, 2017): 164. http://dx.doi.org/10.5539/ass.v13n6p164.

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Ibn Khaldun’s magnificent reflections on the economic growth and philosophical insights into the behavior of human beings and society, as well as interrelationships among various disciplines such as politics, economics, sociology and education have reckoned him the outstanding figure in the social sciences and one of the greatest philosophers in the world. A comprehending to Ibn Khaldun’s Economic Philosophy and its outcomes for outstanding business performance assists entrepreneurs in managing intellectual capital (IC) purposefully. IC is deliberated as an indispensable factor in an organizational exertion to accentuate on bringing about competitive gains and augmenting value creations in knowledge-based economy. Instead of engaging merely on innovativeness of new products, Small and Medium Enterprise (SME) entrepreneurs must also concentrate on administering IC in accordance to Ibn Khaldun’s Economic Philosophy. This paper targets to appreciate and re-examine contributions in Ibn Khaldun’s Economic Philosophy and IC in entrepreneurial researches and indicate how Ibn Khaldun’s Theory of Development is pertinent to research in the expanse of IC.

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Journal articles on the topic 'Economic philosophy'

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