Human Nature from a Georgist Perspective

George's view of human nature was also deeply rooted in the Judeo‐Christian tradition. Since God's creation was good, so too were humans intended for good—not evil. Through creation, each person was accorded dignity by God and equal status with all other humans, regardless of the accidents of birth. God established people as stewards rather than owners of the world; they were entrusted with the special labor of enacting just and eternal laws that would perpetuate creation itself and dispense God's bounty for all. He intended them to be rational beings, seekers of justice, communitarian and free. By allowing, participating in, and often benefitting from unjust structures regarding land ownership, Christians engaged in theft. It was thus up to George and others in “the movement” to build consensus, to persuade, to become politically involved, and ultimately to inaugurate, practice, and enforce land laws allowing equal opportunity to all.     

From The Wealth of Nations to Populorum Progressio (On the Development of Peoples): Wealth and Development from the Perspective of the Catholic Social Thought Tradition

Catholic social thought (CST) looks at economic development from the broader framework of authentic human development. It is only by viewing both man's dignity and his social nature that we include the full nature of the human being. In CST wealth is understood based on its role in promoting authentic human development. Wealth is a gift from God, with humans participating in its creation, and its creation, distribution, and its use must be carried out in a manner that respects God's law (justice and charity). Furthermore, man should never place wealth above God or above humans. Those who control wealth have special responsibilities with regards to their use of it; thus the right of private property is always restricted by the social responsibility to use it towards the common good. The goal must be the development of the whole person and all people. Wealth is socially created and thus must be distributed, at least partially, among the entire community. Economic development needs to be grounded in social justice and its two co‐principles, charity and justice. Grounding economic development in the authentic development of the person means placing the people of the poor countries at the center of their development drama, both as the leading actors and as the directors.     

Government involvement in entrepreneurship and new business creation in Australia: A quantitative analysis of public perceptions and opinions

In order to determine the range of Australian perceptions on new venture creation at the end of the decade of the 1980s, and in particular attitudes towards government involvement in fostering entrepreneurship, a major quantitative study was conducted. The survey involved more than 1500 Australians in face-to-face interviews (300 in each mainland capital city) chosen on a random basis.

An analysis of the data provides an assessment of the Australian general public&s perceptions in three key areas: their understanding of the word ‘entrepreneur’ their rating of importance of new venture creation; their belief in government involvement in fostering new venture creation.

It is believed to be the first study attempting to quantify an entire nation&s perceptions in three areas vital to creators of national economic and industry policies.     

智力资本对中国高新技术企业的绩效影响研究

知识经济时代,知识的创造、积累、共享和整合是高新技术企业创造价值的主要动力。利用回归分析对2008─2010年间沪深两市高新技术企业的智力资本与企业绩效的相关性进行实证分析。研究发现:客户资本和结构资本与企业绩效显著相关,而人力资本并未充分发挥自身优势,与企业绩效的相关度较弱,故高新技术企业在发展的过程中应特别关注与企业绩效显著相关的智力资本,如人力资本,从而提升企业绩效。     

Christian economics at the origin

The New Testament contained copious information on how Jesus and the Apostles managed their households and personal finances. Christian economics originated in references made by Jesus, Paul, and Peter to oikonomia. Peter in Jerusalem introduced the incipient practice of Christian oikonomia through dispensing welfare, and Christians in Rome unfolded oikonomia when they acquired the catacombs. The funding and owning of built structures transformed Christianity from a private collective to a corporate institution. Constantine the Great marked this transition when he designated the recipient of a substantial endowment as the Corpus Christianorum. A trajectory that began in New Testament oikonomia concluded when Christianity had become an institutional actor in the economic sphere.     

Frank Knight on Preachers and Economic Policy: A 19th Century Liberal Anti Religionist, He Thought Religion Should Support the Status Quo

Abstract . A central feature of the work of American economist and social philosopher Frank H. Knight was his antagonism toward organized religion, particularly Christianity and especially Catholicism. Knight's antagonism towards the Church may be traced to his historical views on the Liberal Revolution and the opposition of the Church to critical inquiry and open discussion, and its support for despotic social institutions. Additionally, Knight's antagonism stemmed from his skepticism about the possibilities of effective social reforms based upon Christian moral principles. Knight found little in Christian teaching that would offer appropriate solutions—certainly not the “Gospel of Love” which he took as the core of Christian social teachings. Furthermore he was critical of the reform efforts of preachers because of their ignorance of the function of the free market and their propensity towards radical solutions. On the centennial of his birth, he is remembered as an ardent social critic and a liberal supporter of the status quo.

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What makes entrepreneurship research interesting? Reflections on strategies to overcome the rigour–relevance gap

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Doing what comes naturally? Why we need a practical ethics of teamwork

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由需要层次理论谈高职学生的英语学习动机

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Informal employment in Poland: an empirical spatial analysis

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Keeping Their Cards Close to Their Chests: How Non‐Delegating CEOs Avoid Forced Career Ends

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ABSTRACT

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