Suchergebnisse

The aim of this article is to describe the rise and fall of the workhouse system in connection with the developments that took place in economic thought in the transition from mercantilism to the Classical tradition. By examining the economic debate about wages, efficiency, labor market, workers' mobility, and unemployment, we discuss whether the social policy shift epitomized by institutional reforms like the Gilbert Act (1782), the Rose Act (1793), and the Speenhamland system (1795) was accompanied and eventually inspired by a change in the perception of major political economy issues. In doing so, we review the writings of Jacob Vanderlint (d. 1740), George Berkeley (1685–1753), Malachy Postlethwayt (1707?–1767), Josiah Tucker (1713–1799), David Hume (1711–1776), and Adam Smith (1723-1790), among others. Although a direct influence by these writers cannot be proven, the originality of the present work rests on the effort to put into perspective the arguments elaborated by economic thinkers and the proposals made by social reformers so as to identify possible connections between economic theorizing and social legislation.

This article investigates the societal conditions that might help the establishment of peer-to-peer modes of production. First, the context within which such a new model is emerging — the neoliberal knowledge-based-societies — is described, and its shortcomings unveiled; and second, a robust argument is provided for the moral legitimation of an alternative societal vision, including two structural policies that are likely to facilitate the establishment and further development of peer-to-peer practices.

The aim of this paper is to provide a compressive assessment of Thomas Nixon Carver's thought—from his early formative years in the 1880s to his post WWII career as a journalist and pamphleteer. The main (albeit not exclusive) focus of this paper will be on the theoretical and philosophical coordinates of Carver's "new liberalism"—his own definition—and how this broad vision was intrinsically connected with an explicitly hierarchical and eugenic approach to human nature. Just as important, what follows is also an attempt to increase our general understanding of the extent in which eugenic considerations permeated the realm of political economy during the first decades of the last century and how, in some specific cases as that of Carver, this influence persisted after the end of the Progressive era.

This paper explores John Commons's views toward Jews in order to assess whether his published writings contain assertions that today would be stigmatized as anti-Semitic. The evidence we provide shows that Commons's racial characterization of Jews was framed within a broad and indiscriminate xenophobic framework. With other leading Progressive Era social scientists, in fact, Commons shared the idea that the new immigration from eastern and southern Europe would increase competition in the labor market, drive down wages, and lead Anglo-Saxon men and women to have fewer children, since they would not want them to compete with those who survive on less. Within this general xenophobic context, Commons developed assertions regarding immigrant Jews that show traces of explicit anti-Semitic accusations.

The aim of this paper is to provide a compressive assessment of Thomas Nixon Carver's thought - from his early formative years in the 1880s to his post WWII career as a journalist and pamphleteer. The main (albeit not exclusive) focus of this paper will be on the theoretical and philosophical coordinates of Carver's "new liberalism" - his own definition - and how this broad vision was intrinsically connected with an explicit hierarchical and eugenic approach to human nature. Just as important, what follows is also an attempt to increase our general understanding of the extent in which eugenic considerations permeated the realm of political economy during the first decades of the last century and how, in some specific cases as that of Carver, this influence persisted after the end of the Progressive Era.