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Journal articles on the topic 'Ethical economics'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Stambakiyev, Nurzhan. "Religious-ethical Framework of Islamic Economics." Adam alemi 88, no. 2 (June 30, 2021): 163–71. http://dx.doi.org/10.48010/2021.2/1999-5849.16.

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The article studies relation between ethics and economics to what role moral and economic principles play in Islamic economics. The article includes introduction, two sections and conclusion. The first section discusses a relation between ethical norms and economics. We attempted to critically analyze moral and ethical norms proposed by the western economists such as Jean-Baptiste Say, Leon Walras, Alfred Marshal in XIX century. Muslim social scientist Ibn Khaldun and French thinker Jean-Jacques Rousseau proposed not to consider an individual only as economic unit but develop his other aspects and potential as part of their economic research. The second section considers how far ethical norms of Islamic economics were researched. The article emphasizes that norms and principles of Islamic economics derive from Quran and Sunnah, researches ethics of those economic principles. To be exact, we will determine that Islamic economics is based on fair trading, economic equality, property protection and scrutinize each that aspect. The research results will prove that moral and ethical norms play a crucial role in general economic science, ethical norms of Islamic economics consist an integral part of economic decisions and actions.

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2

Dietrich, Michael, and Donna Rowen. "Ethical Principles and Economic Analysis." Journal of Interdisciplinary Economics 16, no. 3 (April 2005): 247–69. http://dx.doi.org/10.1177/02601079x05001600303.

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Traditional economics assumes that economic agents are self-interested, whereas arguably individuals are ethically motivated and aware, and hence economic analysis can benefit from an incorporation of ethical motivation, awareness and intention. We argue that ethics can be incorporated into the individual decision-making process by adapting the assumption that individuals are self-interested through an expansion of the notion of self-interest which is consistent with rationality. Ethical motivation therefore has a self-interested foundation, as ethical motivation appears as an extension of self-interest rather than as pure ethical motivation alone. The ethical behaviour which is most appealing is where individuals act ethically due both to an intrinsic valuation of ethics and because it is in their self-interest, rather than because it is in their self-interest alone. This type of ethical behaviour can be represented using a two-stage process, whereby individuals firstly adopt ethical principles because they value ethics in itself, and secondly because it is in their interest to do so. This two-stage process builds on insights provided by, among others, Sen and Etzioni. The first stage of the two-stage process (where the individual makes a commitment to ethical principles due to the intrinsic value of ethics rather than its instrumental value) is the most challenging for economic analysis. Two possible frameworks are suggested based on commitment and learned behaviour and institutional analysis. We find that both frameworks are suggestive but a complete analysis requires inputs from wider socio-political factors.

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Amantova-Salmane, Liene. "ETHICAL ASPECTS OF REGIONAL ECONOMY." Latgale National Economy Research 1, no. 3 (June 23, 2011): 18. http://dx.doi.org/10.17770/lner2011vol1.3.1803.

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In the beginning of economic history, economics as a social science was closely related to ethics and had a moral dimension. The works of Aristotle and Adam Smith show that the science of economics has evolved taking into consideration the ethical stand. However, during the twentieth century, ethics was not considered in the economic analysis, but this situation transformed and ethics became a part of economics. Removing ethics from economics also removes social responsibility and critical awareness. This research analyzes the ethical aspects of regional economy. Regional economy has an ethical dimension because its main goal is to reduce the disparities between regions. There is carried out a brief reference to the relationship between ethics and economy. In the following article there are analysed ethical aspects of regional policy.

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Кожевникова, Л., L. Kozhevnikova, И. Старовойтова, and I. Starovoytova. "The Problem of Multi-Level Ethical Regulation in Personnel Management." Management of the Personnel and Intellectual Resources in Russia 8, no. 4 (October 31, 2019): 11–15. http://dx.doi.org/10.12737/article_5d7b8b914f4079.44771785.

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The article is devoted to methodological problems of personnel management: the problem of ethical values in the management of an organization, the problem of the relationship between ethics and economics, the problem of synthesizing positive and normative approaches within the framework of economics, the problem of balancing the basic values of the work ethic of an ethnos and socio-economic institutional factors of modern society. A classifi cation of ethical dilemmas in the organization is proposed: dilemmas at the individual level (professional ethics of the personnel manager), at the organizational level (ethics of the organization) and at the social level (economic ethics). The article shows the new ethical problems to which the spread of new information and communication technologies leads. The authors conclude that the humanistic economic theory of a civilized society has been developing.

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Maksum, Muhammad. "Economics Ethics in the Fatwa of Islamic Economics." Al-Ulum 15, no. 1 (June 1, 2015): 107. http://dx.doi.org/10.30603/au.v15i1.218.

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The fatwa by the National Sharia Board (Dewan Syariah Nasional/DSN) of Indonesian Ulema Council (Majlis Ulama Indonesia/MUI) and The Sharia Advisory Council of Central Bank of Malaysia/Bank Negara Malaysia (BNM) on Islamic economics is dominated by its ethical aspects. The prohibition of riba (interest), for instance, is an Islamic ethic which is mostly set in both institutions. In this case, the Legal consideration contains more ethics than fatwa verdicts. The ethics in the legal consideration is commonly based on the basic ethical principles of The Noble Qur'an, the hadith and the Islamic jurisprudence. In the meantime, the ethics for the object of contract in DSN is mentioned more in the fatwa verdict than in their legal consideration while the ethics for contract performer is equally found in both areas. This thesis is discovered by reading the DSN's fatwa from 2000 t0 2010 and the MPA's fatwa from 1997 to 2010. Once identified, the ethics in both institutions is classified into a particular category. As the result, this research generates a great implication on the dominant aspect of Islamic ethics in its legal formal.

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6

Hamrin, Robert D. "Ethical economics." Futures 21, no. 6 (December 1989): 608–18. http://dx.doi.org/10.1016/0016-3287(89)90044-x.

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7

Kamińska, Katarzyna. "Ethics in the economics and the global economic crisis." Equilibrium 4, no. 1 (June 30, 2010): 105–16. http://dx.doi.org/10.12775/equil.2010.008.

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The present global economic crisis leads us to the question about future of economics. Many scientists focus on general lack of ethical ground in business - ethical values and standards as a proper reasons of this crisis. This paper will offer a look at what happened to economics, show relations between economics and ethics and finally answer how to make these sciences more useful in preventing such situation like the present economic crisis.

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Toufique, Mohammad Mokammel Karim. "Ecological Economics - Abridging the Gap between Conventional Economics and Ethics." Asia Pacific Journal of Energy and Environment 5, no. 1 (June 30, 2018): 27–30. http://dx.doi.org/10.18034/apjee.v5i1.247.

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What role do ethics play in differentiating Ecological Economics from conventional Economics? How much ethical underpinning do various blazing environmental issues have? These are the question that this paper tries to answer. Conventional Economics focuses on the efficiency of resource allocation giving less weight to distribution and scale. But many economic problems have important ethical dimensions or implications. Mainstream economists have always ignored ethics as a key issue in economic theory. On the contrary, ecological economics argues that, in the face a severe environmental problem it is normal and natural for human beings to have concerns about the crisis and a healthy survival and to adopt a position of precautionary rationality. Ethics has important policy implications for market-based solutions, valuation, various environmental issues, the business world and its environmental responsibility, globalization, financial crisis etc. Ethics should not be analyzed in isolation of other factors affecting the economic phenomenon concerned. Future research should focus on how to formally incorporate ethics in standard economics model of various forms.

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9

Furqani, Hafas, Gunawan Adnan, and Ratna Mulyany. "Ethics in Islamic economics: microfoundations for an ethical endogeneity." International Journal of Ethics and Systems 36, no. 3 (August 6, 2020): 449–63. http://dx.doi.org/10.1108/ijoes-03-2020-0032.

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Purpose This paper aims to explore ethics in Islamic economics by establishing the micro-foundations of Islamic economics. This is done by conceptualizing the behavioural assumptions of the individual in an Islamic framework. It also argues that ethical positions that attached endogenously in individual behaviour would have implications in the macro-socio realm influencing society, institution and organization in an Islamic economic system. Design/methodology/approach The study is qualitative-based research. It explores the literature on ethics in Islamic economics to understand and analyse the concept of individual behaviour in the Islamic perspective that will be the micro-foundations of Islamic economic analysis. Findings It is found that the ethical commitment of individuals (as envisaged in the micro-foundations of Islamic economics) would bring socio-macro implications in the practical realm. The micro-foundations of Islamic economics would function as the basis of the economic explanation of the aggregate relationship of individual, state and society. It also serves as the basis in explaining socio-macro dynamics influencing individuals, society, as well as organizations and institutions. Research limitations/implications The paper limits its analysis of developing the concept of ethical endogeneity in Islamic man behaviour to be the micro-foundations of Islamic economics and its macro-implications. Originality/value This study attempts to show that ethics should not only be inseparable in an economic framework but also an endogenous dimension in individual behaviour. The micro-foundations of Islamic economics are developed based on Islamic values on the characteristics and behaviour of an individual that would not only describe the true nature of man but also support his well-being.

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Merrill, David Charles. "The Great Financial Crisis: an Ethical Rejoinder." Hegel Bulletin 33, no. 01 (2012): 19–32. http://dx.doi.org/10.1017/s0263523200000306.

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The Great Financial Crisis that broke in 2008 and the Great Recession that followed has led many to question the very structure of contemporary economies. Some argue that the economic model of the past forty years is now broken. Criticism has also been directed at the orthodoxies of economics. For example, neoclassical equilibrium economics, the mainstream economics of the day, is accused of failing to understand some of the most basic aspects of the modern economy (debt and money), of supporting policies that have led to the economic breakdown (deregulation), and of failing to see the crisis coming (Bezemer 2012, Keen 2011). Consequently, heterodox thinking in economics is getting a hearing as never before. Heterodox economics offers itself as the requisite radical reconstruction of the science of economics and also proposes policies for the radical reconstruction of the major economics.Yet to talk of the reconstruction of the modern market economy is at the same time to raise the ethical question: what shape ought the market economy to take? Heterodox economics may acutely analyse the inadequacies of real economies and propose plausible reforms, but as an essentially descriptive science there will be limits on its ability to state what ought to be. Rather, what is required seems to be a systematic prescriptive ethics. In other words, recent events in the world of economics have provided an opening for what ethical philosophy should be best at providing. Determining whether a specific ethical philosophy, to be identified shortly, has the capacity to address the questions raised by heterodox economics is the task of this paper.

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11

Choudhury, Masudul Alam. "The Micro-Economics Foundations of Islamic Economics." American Journal of Islam and Society 3, no. 2 (December 1, 1986): 231–45. http://dx.doi.org/10.35632/ajis.v3i2.2894.

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I. Objective of this PaperThe main objective of this paper is to show the relevance of ethical or normativeelements in economic theory. The paper builds on the exchangemechanism of economics as the ethical basis of the social order and showsthat an ethical economic system must be capable of infdtely reproducingthis exchange mechanism in the rational working of the total social systemthrough higher and higher levels of social preferences.In building up this analytical framework of ethical economics, we studythe field of social economics in general and of Islamic economics in particularas a field of social economics. Through this we introduce a reconceptualizationof ethical economics in terms of the fundamental microeconomic buildmgblocks. The premise of the argument therefore is that since the exchangemechanism is the instrument of transmitting ethical preferences, it is themicroeconomic foundation that is capable in the first place of buildmg upthe ethical economic order as a whole. The ethical macroeconomic systemdepends upon aggregations at the microeconomic level.II. IntroductionAs Boulding mentions, economics first started off as a moral science.Adam Smith, who was ”both the Adam and the Smith of systematic economics,”was professor of moral philosophy. Even long after that, economics continuedto be taught as a part of the moral sciences tripos at Cambridge University ...

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12

Sivakumar, K. S. "On the Need to Revisit the Ethical Structure of Economics in the Light of Advaita Vedānta." IIM Kozhikode Society & Management Review 9, no. 1 (August 7, 2019): 45–54. http://dx.doi.org/10.1177/2277975219859777.

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The ethical structure of economics, based on the standard of economic maximization of satisfaction, explains all kinds of behaviour in terms of maximization of self-interest. This paper shows that interventions from the philosophy of Advaita Vedānta would enable economics to recognize and accommodate, within its ethical structure, the important role played by altruistic and moral commitments in the decision-making deliberations of individuals. The concept-based paper deduces the primary or basic causes for the limitations in the ethical structure of economics and, in this background, expounds the ethical philosophy of Advaita Vedānta, its important takeaways and implications for the ethical structure of economics. The ethical ideal offered by Advaita Vedānta, unlike that of economics, is based on the standard of self-purification through intention/duty. The ideal is neither committed to the naturalistic fallacy (the identification of the ‘good’ with ‘satisfaction/pleasure’) nor upholds a position of maximization of consequences. By incorporating the perspectives of Advaita Vedānta into the ethical structure of economics, we may evolve an ethical standard that would exhibit, among other factors, the following implications: (a) the ethical standard would enlarge the scope of economics, without dismantling the present ethical structure of economics; (b) economic models built based on such an ethical standard would not only be comprehensive theoretical models and empirically- verifiable practical models, but more importantly, ethically-validated holistic models as well; and (c) the ethical standard and the models build upon it would also enrich other disciplines like management science, commerce, etc., which also share the strategies and models of economics.

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13

Wagner-Tsukamoto, Sigmund. "In search of ethics: from Carroll to integrative CSR economics." Social Responsibility Journal 15, no. 4 (June 3, 2019): 469–91. http://dx.doi.org/10.1108/srj-09-2017-0188.

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PurposeRevisiting Carroll’s classic corporate social responsibility (CSR) pyramid framework, this paper aims to evolve a novel synthesis of ethics and economics. This yielded an “integrative CSR economics”.Design/methodology/approachThis theory paper examined how to conceptually set up CSR theory, argue its ethical nature and establish its practical, social and empirical relevance. Economic analysis reached out from contemporary institutional economics to Smith’s classic studies.FindingsThe paper reconstructed all of Carroll’s four dimensions of CSR – economic, legal, ethical and philanthropic responsibilities – through economics. The paper discounted a core assumption of much CSR research that economic approach to CSR, including the instrumental, strategic “business case” approach to CSR, were unethical and lacked any foundations in ethics theory. Integrative CSR economics reframes research on viability and capability requirements for CSR practice; redirecting empirical research on links between CSP (corporate social performance) and CFP (corporate financial performance).Research limitations/implicationsThe paper focused on Carroll as the leading champion of CSR research. Future research needs to align other writers with integrative CSR economics. Friedman or Freeman, or the historic contributions of Dodd, Mayo, Bowen or Drucker, are especially interesting.Practical implicationsThe paper set out how integrative CSR economics satisfies the “business case” approach to CSR and develops practical implications along: a systemic dimension of the market economy; a legal-constitutional dimension; and the dimension of market exchanges.Social implicationsIntegrative CSR economics creates ethical benefits for society along: a systemic dimension of the market (mutual gains); a legal-constitutional dimension (law-following); and the dimension of market exchange (ethical capital creation). Social benefits are not only aspired to but also are achievable as a business case approach to CSR is followed.Originality/valueThe paper’s main contribution is a new synthesis of economics and ethics that yields an “integrative CSR economics”.

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14

Roel, Eulalia. "Intellectual Property. Ethical Economics." Journal of Information Ethics 14, no. 1 (March 1, 2005): 60–63. http://dx.doi.org/10.3172/jie.14.1.60.

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15

Alvey, James E. "Overcoming Positivism in Economics: Amartya Sen’s Project of Infusing Ethics into Economics." Journal of Interdisciplinary Economics 16, no. 3 (April 2005): 227–45. http://dx.doi.org/10.1177/02601079x05001600302.

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Logical Positivism, which arose in philosophy early in the twentieth century, proclaimed the sharp distinction between facts and values. Despite objections at the time, positivism was imported into economics in the 1930s. Over time, objections lessened; economics was transformed and ethical considerations were driven out of its core. In the 1950s, debates about positivism arose within the discipline which had exported it. According to the American philosopher Hilary Putnam, the fact/value distinction is now discredited in philosophy. If that is so, the methodological foundations of contemporary economics are also discredited. This paper examines Amartya Sen’s moral science of economics. First, it presents his historical account of the connections between economics and ethics. Sen claims that there was a close connection between the two until positivism was imported. Second, it sketches some of Sen’s ethical objections to modern economics, which is still suffering from positivism. Finally, it lays out some of his ideas on how economics can be returned to an ethical path. Once the ground has been cleared of positivism, ethics can re-emerge in economics in various ways. One path has been marked out by Sen.

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Nass, Elmar. "Behavioral Economical Ethics." Catholic Social Science Review 25 (2020): 181–96. http://dx.doi.org/10.5840/cssr20202539.

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Catholic social ethics with its understanding of humanity challenges social and economic science models to uncover the underlying image of man and thus the underlying idea of ethics. It can take on a pioneering role in areas lacking such discussions so far. This is why I question the understanding of the fundamental cohesiveness of ethical and economical thinking that is challenged by behavioral economics. The article seeks to spark the discussion, outlining several essential behavioral-economic challenges in the process. The encounter with Catholic Social Doctrine identifies areas of conflict and opens a new chapter on the ethics of Behavioral Economics.

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Batteau, Allen W., and Bradley J. Trainor. "The Ethical Epistemes of Anthropology and Economics." Journal of Business Anthropology 1, no. 1 (March 11, 2014): 96. http://dx.doi.org/10.22439/jba.v1i1.4264.

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This article examines the separate epistemologies of anthropology and neoclassical economics, suggesting that both epistemologies are tied to and represent ethical stances. After discussing the differences between morality and ethics, it suggests that the epistemologies of both disciplines are rooted in colonial encounters. Although numerous states and empires had previously encountered populations on their peripheries, the European colonial encounter of the seventeenth, eighteenth, and nineteenth century was uniquely on an industrial scale, creating new epistemological and ethical problems, out of which both economics and anthropology emerged. The global episteme and ethical stance of anthropology in its engagement with diversity now has as its frontier an engagement with powerful institutions in the business world.

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Bochko, V. S. "“Oeconomicus” of Xenophon: Its Significance for Modern Economic Science." Zhurnal Economicheskoj Teorii 18, no. 3 (2021): 341–56. http://dx.doi.org/10.31063/2073-6517/2021.18-3.2.

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The article analyzes Xenophon’s ‘Oeconomicus’, where he traced the emergence of economic science. In his work, Xenophon offers a broader understanding of the subject field of economics, including the ethical aspect. The article argues that it was in fact Xenophon rather than Aristotle who was the first economic theorist. Xenophon’s idea about the ethical foundations of economics was developed during the Renaissance and in the age of Enlightenment. Thus, economics went beyond the science of household management to the science about the quality of life and its enhancement. By looking at the origins of economic science (theory) and connecting them to the modern agenda we can ensure the methodological completeness of approaches to including ethics into economic theorizing. The article makes a special focus on strategic planning, which is one of the ways of combining ethics and economic practice.

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Blomfield, Megan. "Ethics in economics: lessons from human subjects research." Erasmus Journal for Philosophy and Economics 5, no. 1 (June 10, 2012): 24. http://dx.doi.org/10.23941/ejpe.v5i1.92.

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Many economists, it is said, "are inclined to deny that moral philosophy has anything to do with economics" (Hausman and McPherson 2006, 291). In this paper I challenge such inclinations by drawing an analogy between economic interventions and human subjects research. It is undeniable that investigators engaged in the latter should adhere to specific ethical principles. I argue that analogous features of economic interventions should lead us to recognise that similar ethical concerns actually arise in both activities, and thus that economic interventions should also be conducted in accordance with ethical principles. By exploring the analogy further I formulate some ethical guidelines for economic practice, which in turn imply that ethical responsibilities will extend to all members of the economics profession.

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Kaiser, Helmut. "Von der »Brüderlichkeit« zur Gerechtigkeitstheorie von John Rawls: Eine Vermittlung von Ethik und Wirtschaft." Zeitschrift für Evangelische Ethik 35, no. 1 (February 1, 1991): 248–67. http://dx.doi.org/10.14315/zee-1991-0133.

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Abstract As economic actions generate questions about justice ( =ethically relevant fact), the duty of economicethical reflection consists in contributing to the search for answers to these questions. Justice is a complex ethical term, therefore the question for the ))right« idea of justice needs to asked. In doing so we give reasons for our view that justice cannot be defined without considering aspects of solidarity, thus emphasizing a specific perspective within theological ethics. Thereby we discuss interpretations of justice in utilitarianism als well as J. Rawls's theory of justice, which succeeds in making the principle of brotherliness ( = element of Christian tradition) more tangible. Therefore this paper considers a topical economic-ethical problern - justice with or without aspects of solidarity?; the relation between teleology an deontology? and - offers at the same time a mediation ( = equivalence of both disciplines) between ( theological) ethics an economics which is argumentative al weil as furthering understanding und dialogue

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Khaitkulov, R. "Economic Theory and Ethics: The Problem of intertemporal Justice." Voprosy Ekonomiki, no. 11 (November 20, 2013): 53–64. http://dx.doi.org/10.32609/0042-8736-2013-11-53-64.

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The article deals with the interconnection of ethics and economics, focusing on the long-term economic modeling. Economic models that pretend to be positive often contain implicit normative assumptions of intertemporal justice. The evolution of ethical assumptions in economics is analyzed and the overview of different justice theories is given.

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Morin, Jim, and Howard Richards. "The Ethical Reconstruction of Economics." Lonergan Review 2, no. 1 (2010): 245–60. http://dx.doi.org/10.5840/lonerganreview20102118.

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Gallaway, Terrel, and John J. Piderit. "The Ethical Foundations of Economics." Southern Economic Journal 62, no. 1 (July 1995): 278. http://dx.doi.org/10.2307/1061402.

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Taylor, Robert M. "Ethical Aspects of Medical Economics." Neurologic Clinics 7, no. 4 (November 1989): 883–900. http://dx.doi.org/10.1016/s0733-8619(18)30396-7.

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Sinclair, Sean. "Economics should incorporate ethical considerations." Lancet 382, no. 9909 (December 2013): 1978–79. http://dx.doi.org/10.1016/s0140-6736(13)62651-3.

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Laaser, Ulrich. "Health, economics and ethical reasoning." Journal of Public Health 13, no. 5 (August 11, 2005): 229–30. http://dx.doi.org/10.1007/s10389-005-0126-x.

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Schwartz, Michael, and Heath Spong. "Subjectivist Economics and Ethical Business." Journal of Business Ethics 90, no. 1 (February 6, 2009): 123–36. http://dx.doi.org/10.1007/s10551-009-0032-1.

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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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Raffaelli, Tiziano. "Utilitarian Premises and the Evolutionary Framework of Marshall's Economics." Utilitas 8, no. 1 (March 1996): 89–108. http://dx.doi.org/10.1017/s095382080000474x.

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Alfred Marshall's ethics, critically examined by Parsons in the 1930s and often the target of unfair remarks in the past, has become the object of more sympathetic and detailed studies in recent years. These studies have tried to redress the balance that had been upset by routine criticisms, and to prove that Marshall's interest in ethics was neither lip-service to conventional morality nor uncritical acceptance thereof. Moreover, they have vindicated Marshall's claim that his economics, though unconnected to any ethical philosophy, was still one of the moral sciences, inseparable from ethical considerations.

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Heasell, Stephen, and David Paton. "Economics and Euthanasia." Health Services Management Research 14, no. 1 (February 2001): 62–63. http://dx.doi.org/10.1177/095148480101400108.

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This paper argues that a cost/benefit-type economic analysis of whether or not to prohibit euthanasia should not be undertaken by health services managers unless ethical issues have been resolved to a particular conclusion. A conclusion on ethical grounds in favour of the prohibition of euthanasia renders the consideration of economic criteria redundant. The case of the German euthanasia programme in the 1930s is used to illustrate the danger of attempting to combine ethical and economic criteria into a single decision rule.

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Heasell, Stephen, and David Paton. "Economics and euthanasia." Health Services Management Research 14, no. 1 (February 1, 2001): 62–63. http://dx.doi.org/10.1258/0951484011912546.

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This paper argues that a cost/benefit-type economic analysis of whether or not to prohibit euthanasia should not be undertaken by health services managers unless ethical issues have been resolved to a particular conclusion. A conclusion on ethical grounds in favour of the prohibition of euthanasia renders the consideration of economic criteria redundant. The case of the German euthanasia programme in the 1930s is used to illustrate the danger of attempting to combine ethical and economic criteria into a single decision rule.

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Yuengert, Andrew. "Why did the economist cross the road? The hierarchical logic of ethical and economic reasoning." Economics and Philosophy 18, no. 2 (October 2002): 329–49. http://dx.doi.org/10.1017/s0266267102002080.

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The debate over whether or not economics is value-free has focused on the fact-value distinction: “is” does not imply “ought.” This paper approaches the role of ethics in economics from a Thomistic perspective, focusing not on the content of economic analysis, but on the actions taken by economic researchers. Positive economics, when it satisfies Aristotle's definition of technique, enjoys a certain autonomy from ethics, an autonomy limited by a technique's dependence for guidance and justification on ethical reflection. The modern isolation of technique from ultimate ends entails the risk of mistaking the proximate ends of economics for ultimate ends, especially when applying economic methods in new ways or to new social phenomena.

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Haller, Markus. "Mixing Economics and Ethics: Carl Menger vs Gustav Von Schmoller." Social Science Information 43, no. 1 (March 2004): 5–33. http://dx.doi.org/10.1177/05390184040684.

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Schmoller and Menger provide strictly antagonistic accounts of how ethics and economics should be related. Their contentions are mainly methodological. Whereas Schmoller hopes to integrate ethics within economics in order to improve its empirical basis, Menger wishes to identify the different behavioural mechanisms linked to the economic and the ethical perspectives, and therefore wants to keep them separate wherever possible. Menger’s critique of Schmoller’s account suggests that the integration of ethics within economics cannot rationally be grounded upon postulates of psychological realism and methodological collectivism, as Schmoller proposed.

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Kelly, Dara, and Christine Woods. "Ethical Indigenous Economies." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 7, no. 1 (June 2, 2021): 140–58. http://dx.doi.org/10.15402/esj.v7i1.70010.

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In this article, the authors argue that trans-systemic knowledge system analysis of Indigenous-to-Indigenous economics enables generative thinking toward Indigenous futures of economic freedom. The authors apply a trans-systemic lens to critically analyze persistent development philosophy that acts as a barrier to the advancement of Indigenous economic development thinking. By exploring ways in which colonial discourse entraps Indigenous nations within circular logic in service of a normative centre the need for new economic logic is apparent. Shifting to trans-systemic knowledge systems analysis to include diverse insights from Māori and other Indigenous economic philosophy, the authors show that it is not profit and financial growth that matters in and of itself. Rather, according to Indigenous definitions of wealth, economic freedom and development are constituted by value creation that aligns with Indigenous worldviews and principles. Indigenous economic knowledge centred on relationship, reciprocity and interconnectedness fosters Indigenous economic freedom.

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Wendel, W. Bradley. "Economic Rationality vs. Ethical Reasonableness: The Relevance of Law and Economics for Legal Ethics." Legal Ethics 8, no. 1 (January 2005): 107–16. http://dx.doi.org/10.1080/1460728x.2005.11424228.

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Karmańska, Anna, and Alicja Obrębska. "Świadomość etyczna młodzieży studenckiej w uczelni ekonomicznej. Wyniki sondażu." e-mentor 88, no. 1 (2021): 4–18. http://dx.doi.org/10.15219/em88.1497.

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The subject of the article was raised in response to the research gap in the area of ethical views and attitudes of academic youth. The problem was considered important due to the growing role of ethics in business and the consequent need to focus on ethics at every stage of economic education. The characteristics obtained thanks to the empirical study (in the form of a survey conducted among first-year students at SGH Warsaw School of Economics) may contribute to documenting the state of ethical awareness of students at an economic university at the initial stage of economic education and additionally in the initial period of a crisis caused by COVID-19. The research brings a double cognitive value. On the one hand, it presents the generalized "ethical" characteristics of student youth in the initial stage of academic education, including the original radar of the student's perception of the importance of ethical values in defining an ideal ethical attitude in business, compatible with the Tool-kit for Ethics Self-Assessment, available at esa.sgh.waw.pl. On the other hand - after applying the observations to the ground of shaping academic curricula - some suggestions relating to ethics can be derived, which should not be overlooked in the work on study programs.

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Ismail, Suhaiza, and Nazli A. Mohd Ghazali. "Ethical Ideology and Ethical Judgments of Accounting Practitioners in Malaysia." Gadjah Mada International Journal of Business 13, no. 2 (September 12, 2011): 107. http://dx.doi.org/10.22146/gamaijb.5486.

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The paper intends to explore the ethical ideology and ethical judgments of accounting practitioners in Malaysia. The objectives of this study are twofold. First, the paper intends to examine the factors that contribute to the different ethical ideology among Malaysian accounting practitioners. Second, it aims to investigate the influence of demographic factors and ethical ideology on ethical judgments of accounting practitioners. The study used Forsyth’s (1980) Ethics Position Questionnaire instrument to examine the ethical ideology of the accountants and adopted ethics vignettes used by Emerson et al. (2007) to assess the ethical judgments of the respondents. From the statistical analysis, this study found that age and gender have a significant impact on ethical judgment but not on ethical ideology. In addition, idealism and relativism have a significant influence on ethical judgment, especially in a legally unethical situation.

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Söderbaum, Peter. "Economics, Ethics and Environmental Problems." Journal of Interdisciplinary Economics 1, no. 3 (April 1986): 139–53. http://dx.doi.org/10.1177/02601079x8600100303.

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The relevance and usefulness of mainstream or neoclassical economics has been questioned more in some fields of inquiry than in others. Against the background of an attempt to characterize environmental problems, the fruitfulness of conventional ideas of economic analysis, as carried out in practice in the form of cost-benefit analysis, is questioned. Alternative approaches judged to be more compatible with environmental problems are indicated. It is argued that cost-benefit analysis represents a closed ethic or ideology and that approaches which open the way for various possible ethical or ideological standpoints are more promising. Different principles of resource allocation or housekeeping should be considered and the idea of only one “scientifically correct” or “true” principle abandoned. Non-monetary principles of housekeeping, such as specific versions of ecological ethics, are not “less economic” than the now dominant monetary principles.

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Koehn, Daryl. "A virtue ethics critique of ethical dimensions of behavioral economics." Business and Society Review 125, no. 2 (June 2020): 241–60. http://dx.doi.org/10.1111/basr.12208.

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Cavanagh, Gerald F. "Ethical Economics? - The Ethical Foundations of EconomicsJ. John S.J. Piderit Washington, D.C.: Georgetown University Press, 1993." Business Ethics Quarterly 6, no. 3 (July 1996): 391–92. http://dx.doi.org/10.2307/3857467.

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Dierksmeier, Claus. "The Humanistic Economics of Krausismo." Journal of Contextual Economics – Schmollers Jahrbuch 140, no. 1 (January 1, 2020): 65–86. http://dx.doi.org/10.3790/schm.140.1.65.

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Current efforts of reconciling economics with ethics, as exemplified by the works of Amartya Sen, may be assisted by a glance back into the history of ideas. A tradition typically overlooked in Anglo-American scholarship, the Spanish and Latin America movement of krausismo, proposed a conception of a humanistic economics already in the late 19th century. This article reconstructs the intellectual premises of said tradition, portrays its participatory agenda for an integration of ethical norms into economic policy in a selected case and concludes with reflections on how to advance an economics in tune with society’s normative aspirations.

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Bashour, Bana, and Ramzi Mabsout. "Reconciling economics with naturalist ethical theory." Review of Social Economy 74, no. 3 (April 18, 2016): 275–97. http://dx.doi.org/10.1080/00346764.2016.1168034.

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Wight, Jonathan B. "Economics within a Pluralist Ethical Tradition." Review of Social Economy 72, no. 4 (September 17, 2014): 417–35. http://dx.doi.org/10.1080/00346764.2014.960661.

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Stevenson, Rodney. "An Ethical Basis for Institutional Economics." Journal of Economic Issues 36, no. 2 (June 2002): 263–77. http://dx.doi.org/10.1080/00213624.2002.11506469.

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Mayer, Henry C. "Does economics have an ethical component?" International Journal of Social Economics 25, no. 11/12 (December 1998): 1803–10. http://dx.doi.org/10.1108/03068299810233484.

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Ellos, William. "Health care economics: An ethical analysis." Forum for Social Economics 24, no. 2 (January 1995): 49–61. http://dx.doi.org/10.1007/bf02779014.

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Tinari, Frank D. "A Comment on George DeMartino's “Professional Economic Ethics: The Posnerian and Naïve Perspectives”." Journal of Forensic Economics 25, no. 1 (April 1, 2014): 91–97. http://dx.doi.org/10.5085/jfe.25.1.91.

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Abstract The DeMartino (2013) paper provides a provocative and informative review of the key aspects of the ethical problems faced by applied economists. The purpose of this Comment is not to challenge the contrasts drawn by the author between the two ethics perspectives. Rather, it is our intent to examine more closely the ethical issues that forensic economists may potentially encounter, as identified by the author. DeMartino's paper is rather ambiguous with respect to forensic economic ethics. On the one hand, the paper states that the pressures upon forensic economists are more powerful than those faced by other applied economists; yet, the paper identifies some reasons explaining why there are mechanisms that reduce such pressures.This Comment argues that the author has already identified the broad parameters that explain why ethical problems are less severe for practicing forensic economists. This Comment also expands upon the reasons for this more favorable situation. As a result, the author's conclusion that economics “today is a rogue profession” is excessively broad for two reasons: (1) the focus of the paper is on applied economics, not the entire economics profession, and (2) the phrase would more accurately be stated as: some but not all applied economics comprise a rogue profession.

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Vorster, J. M. "Christian attitude in business." Verbum et Ecclesia 27, no. 3 (September 30, 2006): 1110–32. http://dx.doi.org/10.4102/ve.v27i3.207.

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The beginning of the twenty-first century faces new challenges in the field of business ethics. Totally new macro-ethical challenges have arisen and they have already inspired constant ethical reflection. Two major developments in the field of economics paved the way for this new interest in business ethics: the total dominance of the market driven economy and economic globalization. This article investigates the ethical challenges posed by this new environment from a Christian ethical perspective. Firstly norms are formulated flowing from the paradigm of Christian attitude as a manifestation of the attitude of Christ. These are love, stewardship, self-denial and obedience to God. These norms are then applied to the following modern-day issues in the field of business ethics: the challenge of globalization, respect for basic human rights, remuneration, the corporation as a moral model, the need for self-evaluation, political responsibility and environmental concern. In conclusion I attempt to define the role of Christians and Christian churches in transforming corporations into moral agents.

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McCann, Dennis P. "Catholic Social Teaching in an ERA of Economic Globalization: A Resource for Business Ethics." Business Ethics Quarterly 7, no. 2 (March 1997): 57–70. http://dx.doi.org/10.2307/3857298.

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Abstract:The paper attempts to provide a basis for exploring the continued relevance of Catholic social teaching to business ethics, by interpreting the historic development of a Catholic work ethic and the traditions of Catholic social teaching in light of contemporary discussions of economic globalization, notably those of Robert Reich and Peter Drucker. The paper argues that the Catholic work ethic and the Church’s tradition of social teaching has evolved dynamically in response to the structural changes involved in the history of modern economic development, and thus is well poised to speak to the ethical challenges implicit in the advent of a knowledge-based society. In order to test this thesis, the author sketches an approach to the ethical challenge of corporate downsizing that he believes illustrates the continued relevance of Catholic social teaching to business ethics.

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Byford, Sarah, and Barbara Barrett. "Ethics and economics: the case for mental healthcare." Advances in Psychiatric Treatment 16, no. 6 (November 2010): 468–73. http://dx.doi.org/10.1192/apt.bp.107.005355.

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SummaryIn making treatment decisions, psychiatrists, like other medical professionals, must adhere to rules of ethical medical conduct. They may also need to negotiate the legalities associated with detention and treatment against a patient's wishes. The growth in guidance produced by organisations such as the National Institute for Health and Clinical Excellence has added further complexity. Practitioners are increasingly required to consider cost-effectiveness in their treatment decisions and this can appear to conflict with the principles of medical ethics. With particular reference to mental healthcare, this article attempts to answer two questions: Is economic evaluation unethical? And are the methods of economic evaluation unsound for the purpose of achieving an ethical distribution of resources?

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