Wyniki wyszukiwania - Biblioteka Nauki

1

Starożytne źródła etyki gospodarczej

100%

Ramocka M.

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2007

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nr 1(10)

243-251

PL

Artykuł stanowi próbę przybliżenia pochodzenia etyki gospodarczej w starożytności. Odwołuje się do dwóch podstawowych źródeł – świeckich i religijnych. Sokrates i Arystoteles byli twórcami szeroko pojętej etyki świeckiej, ale ich poglądy odegrały szczególną rolę również w kontekście zasad etyki gospodarczej. Temat pieniądza i bogactwa oraz rządzących nimi reguł był w starożytności równie popularny, jak w czasach współczesnych, stąd wielość przepisów na uczciwe życie i gospodarowanie. Drugim niezwykle istotnym źródłem wskazań etyki gospodarczej była religia. Stary Testament stanowił niezwykły zbiór pouczeń i zasad, którymi kierować powinni się ludzie gospodarujący. W przeciwieństwie do późniejszych filozofów, występowały tam konkretne wskazówki, dotyczące określonych życiowych sytuacji. Połączenie abstrakcyjnego charakteru przemyśleń starożytnych Greków z konkretnymi założeniami Starego Testamentu zaowocowało powstaniem etyki chrześcijańskiej, do dziś stanowiącej punkt odniesienia w kulturze europejskiej, także w kontekście etyki gospodarczej.

EN

The article attempts to outline the origins of business ethics in ancient times. It draws upon both secular and religious sources to support its claims. Socrates and Aristotle were the founding fathers of a broadly accepted form of secular ethics, but their views also had a significant influence on the foundations of business ethics. The topics of money and wealth, as well as the rules governing their workings, were just as popular in ancient times as they are today, as can be seen in a large number of ethical prescriptions relating to how to lead our lives in a fair and proper way. The other, especially important source of the principles of business ethics was religion. The Old Testament is an exceptionally important collection of teachings and rules to guide people in their economic affairs. In contrast to the works of the aforementioned philosophers, these texts contained clear guidelines relevant to specific situations of everyday life. The ethics of Christianity, which to this day remain the main point of reference in European culture, even in the field of business ethics, were the fruit of combining the abstract thinking of the ancient Greeks with the clear foundations laid by the Old Testament.

2

Cultural foundations of economic life. Ethics after the performative turn

67%

Rotengruber P. , Rotengruber P.

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nr 3

3

Etyczne aspekty wymiany gospodarczej w internecie

67%

Wojewoda M.

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2015

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tom z. 85

599--615

PL

Powszechnie zwraca się uwagę na to, że wymiana gospodarcza przenosi się do Internetu – co stwarza nowe możliwości i nowe zagrożenia. Te ostatnie dotyczą personalizacji przekazu reklamowego oraz problemu naruszania majątkowych praw autorskich. Nowoczesna gospodarka w coraz większym stopniu opiera się na wymianie informacji. Wielkie korporacje medialne dostosowują przekaz reklamowy do preferencji konsumenckich. W warunkach gospodarki zglobalizowanej, nastawionej na produkt masowy, pojawia się zapotrzebowanie na produkt „rzadki”, niemasowy, Internet ułatwia dotarcie do odbiory produktu elitarnego oraz umożliwia kontakt handlowy na niespotykaną dotąd skalę. Ponadto, nowe technologie pozwalają na pracę „na odległość”, co zmienia charakter pracy i sposób zatrudnienia pracowników. Oprócz klasycznych form wymiany, w Internecie mamy do czynienia ze zjawiskami takimi jak gospodarka oparta na paradygmacie dzielenia się (sharing) oraz ruchem open source, który polega na nieodpłatnej wymianie zasobów. Celem artykułu jest przedstawienie negatywnych i pozytywnych aspektów wymiany gospodarczej w Internecie ujętych w perspektywie etyki gospodarczej.

EN

The new media are associated with new ways of exchanging resources on the Internet. Modern economy is increasingly based on the exchange of information. Business moves to the Internet and that creates new challenges and threats, the latter being related to the personalized ads and the problem of copyright. The large media corporations adapt the advertising content to our consumer preferences. In this context, we are dealing with the problem of trust boundaries related to the exchange of resources on the Internet. Beside negative trends there are also positive ones. The Internet allows you to work remotely which significantly changes the nature of work, such as the change of working time, it also allows you to trade over long distances. In a globalized economy focused on the mass produced items, there is a need for a „rare‟ product. The Internet makes it easy to reach the elite product acceptance. Additionally, apart from the profit-oriented exchange, sharing economy and open source movement also appeared in the new media. This relationship applies to sharing of intellectual resources, things and services. The aim of the article is to present the negative and positive aspects of economic exchanges on the Internet, included in the context of business ethics.

4

Siódme: „Nie kradnij”. O średniowiecznym odkrywaniu rynku na marginesie książki Paola Prodiego

34%

Bukała M. W.

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tom 7

177-192

EN

In the article, the topic of the medieval „discovering” of the market is discussed, with the references to the Paolo Prodis’ book Settimo non rubare. Furto e mercato nella storia dell’Occidente. The author of the book, following Harold Berman, finds the changes in the 11th and 12th century Church, as the decisive mile stones in the development of the civilization of Western Christianity. The mentioned „papal revolution” led to the historical distinction between the spiritual and the political sphere, and later, to the autonomy of economic one. Accordingly, the Italian historian rejects the thesis that Enlightenment was the new beginning in the European history. In the P. Prodi’s analysis, the Latin term forum plays the crucial role. The word signified the place, square, especially the place where court proceedings occurred. Therefore, in the later abstract sense forum signified criteria or rules of judgement: both in the juridical meaning (forum civile, f. canonico, f. consciantiae), and the economic one, in which forum meant exactly „the market”. The “discovering” of the market rules was a consequence the development of the theoretical reasoning about mercantile activity. It was essentially related to the concepts of the just price (iustum pretium) and the common estimation (communis aestimatio). According to P. Prodi the common character of the estimation was of essential importance, as well as the new version of the Roman rule Res tantum valet, quantum vendi potest, with the medevial addendum: scilicet communiter. The author criticised the view, that the process of defining of the market was mainly the result of reception of Aristotelian Ethics and Politics. He underlined that in the penitential handbooks of the 12th and 13th century the focus was significantly shifted from the vice of avarice to the commandment „You shall not steal”; moreover the significant violation of the rules of fair market exchange begun to be considered as a sin against this commandment. In the article, the significance of the application of the notion forum commune by Thomas Aquinas (in the treatise on credit sale) was underlined. The interconnection between the concept of the market and the idea of common good was expressed in the juxtaposition of terms: forum commune – bonum commune. M. W. Bukała observes that the thesis about the limited influence of Aristotelian thought on the examined issue can be additionally confirmed by the analysis of the Article on mercantile profit in Summa Theologiae by St. Thomas (II-II, q. 77, a. 4), where Aquinas distances himself from the Philosopher’s view. The P. Prodi discourses were amended by the significant distinction: not every violation of ethics of economic life was considered as the theft by the medieval moralists – e.g.: the determinatio of the casus of buying grain with the deferred delivery for an undercut price, in canon „Naviganti” (X 5.5.19, 2do), and in the related comments of the 13th century canonist, Clarus Florentinus. Moreover, the Jacques Le Goff’s critique of the Prodi’s approach was undermined.