Humanomics in business ethics / Deirdre N. McCloskey -- Introduction / Eugene Heath and Byron Kaldis -- Wealth and commerce in archaic Greece: Homer and Hesiod / Mark S. Peacock -- Aristotle and business: friend or foe? / Fred D. Miller, Jr -- Confucian business ethics: possibilities and challenges / David Elstein and Qing Tian -- The earthly city and the ethics of exchange: spiritual, social, and material economy in Augustine's theological anthropology / Todd Breyfogle -- Thomas Aquinas: the economy at the service of justice and the common good / Martin Schlag -- The ethics of commerce in Islam: Ibn Khaldun's Muqaddimah revisited / Munir Quddus and Salim Rashid -- Hobbes's idea of moral conduct in a society of free individuals / Timothy Fuller -- John Locke's defense of commercial society: individual rights, voluntary cooperation, and mutual gain / Eric Mack -- As free for acorns as for honesty: Mandevillean maxims for the ethics of commerce / Eugene Heath -- "Commerce cures destructive prejudices": Montesquieu and the spirit of commercial society / Henry C. Clark -- Hume on commerce, society, and ethics / Christopher J. Berry -- The fortune of others: Adam Smith and the beauty of commerce / Douglas J. Den Uyl -- Why Kant's insistence on purity of the will does not preclude an application of Kant's ethics to for-profit businesses / Norman Bowie -- Tocqueville: the corporation as an ethical association / Alan S. Kahan -- J.S. Mill and business ethics / Nicholas Capaldi -- Karl Marx on history, capitalism, and ... business ethics? -- William H. Shaw -- Friedrich Hayek's defense of the market order / Karen I. Vaughn -- The power and the limits of Milton Friedman's arguments against corporate social responsibility / Alexei Marcoux -- Beyond the difference principle: Rawlsian justice, business ethics, and the morality of the market / Matt Zwolinski -- Commitments and corporate responsibility: Amartya Sen on motivations to do good / Ann E. Cudd

Before the 99% occupied Wall Street... Before the concept of social justice had impinged on the social conscience... Before the social safety net had even been conceived... By the turn of the 20th Century, the era of the robber barons, Andrew Carnegie (1835-1919) had already accumulated a staggeringly large fortune; he was one of the wealthiest people on the globe. He guaranteed his position as one of the wealthiest men ever when he sold his steel business to create the United States Steel Corporation. Following that sale, he spent his last 18 years, he gave away nearly 90% of his fortune to charities, foundations, and universities. His charitable efforts actually started far earlier. At the age of 33, he wrote a memo to himself, noting ..".The amassing of wealth is one of the worse species of idolatry. No idol more debasing than the worship of money." In 1881, he gave a library to his hometown of Dunfermline, Scotland. In 1889, he spelled out his belief that the rich should use their wealth to help enrich society, in an article called "The Gospel of Wealth" this book. Carnegie writes that the best way of dealing with wealth inequality is for the wealthy to redistribute their surplus means in a responsible and thoughtful manner, arguing that surplus wealth produces the greatest net benefit to society when it is administered carefully by the wealthy. He also argues against extravagance, irresponsible spending, or self-indulgence, instead promoting the administration of capital during one's lifetime toward the cause of reducing the stratification between the rich and poor. Though written more than a century ago, Carnegie's words still ring true today, urging a better, more equitable world through greater social consciousness.

Enderle illustrates the importance of corporate responsibility by integrating wealth creation and human rights. An invaluable reference for students, teachers and researchers in business and economic ethics, social sciences and human rights studies, as well as for leaders in business, civil society organizations and international institutions.

Wealth and Virtue reassesses the remarkable contribution of the Scottish Enlightenment to the formation of modern economics and to theories of capitalism. Its unique range indicates the scope of the Scottish intellectual achievement of the eighteenth century and explores the process by which the boundaries between economic thought, jurisprudence, moral philosophy and theoretical history came to be established. Dealing not only with major figures like Hume and Smith, there are also studies of lesser known thinkers like Andrew Fletcher, Gershom Carmichael, Lord Kames and John Millar as well as of Locke in the light of eighteenth century social theory, the intellectual culture of the University of Edinburgh in the middle of the eighteenth century and of the performance of the Scottish economy on the eve of the publication of the Wealth of Nations. While the scholarly emphasis is on the rigorous historical reconstruction of both theory and context, Wealth and Virtue directly addresses itself to modern political theorists and economists and throws light on a number of major focal points of controversy in legal and political philosophy.

With intelligence and clarity of observation, the author of The Death and Life of Great American Cities addresses the moral values that underpin working life. In Systems of Survival, Jane Jacobs identifies two distinct moral syndromes—one governing commerce, the other, politics—and explores what happens when these two syndromes collide. She looks at business fraud and criminal enterprise, government’s overextended subsidies to agriculture, and transit police who abuse the system the are supposed to enforce, and asks us to consider instances in which snobbery is a virtue and industry a vice. In this work of profound insight and elegance, Jacobs gives us a new way of seeing all our public transactions and encourages us towards the best use of our natural inclinations.

One of Israel’s most successful venture capitalists uses the words and actions of the Hebrew patriarchs to lay the foundations for a modern growth economy based on timeless business principles and values. Entrepreneurs, businessmen, and investors are constantly looking for principles and rules that will pave the way for success. Usually, those at the forefront are successful entrepreneurs from Silicon Valley or legendary Wall Street investors. But the principles of economic growth, wealth creation and preservation were written long before the rise of the modern market economy and its heroes. Michael Eisenberg—one of the most successful venture capitalists in Israel, and one of the first investors in Lemonade, and Wix—reveals in The Tree of Life and Prosperity the eternal principles for successful business, economics, and negotiation hidden in the Torah—and shows their relevance to the modern world we live in.

Business has a bad name for many people. It is easy to point to unethical and damaging behavior by companies. And it may seem straightforward to blame either indivuduals or, more generally, ruthless markets and amoral commercial society. In Honorable Business, James R. Otteson argues that business activity can be valuable in itself. The primary purpose of honorable businesses is to create value-for all parties. They look for mutually voluntary and mutually beneficial transactions, so that all sides of any exchange benefit, leading to increasing prosperity not just for one person or for one group at the expense of others but simultaneously for everyone involved. Done correctly, honorable business is a positive-sum activity that can enable flourishing for individuals and prosperity for society. Otteson connects honorable business with the political, economic, and cultural institutions that contribute to a just and humane society. He builds on Aristotle's conception of human beings as purposive creatures who are capable of constructing a plan for their lives that gives them a chance of achieving the highest good for humanity, focusing on autonomy and accountability, as well as good moral judgment. This good judgment can enable us to answer the why of what we do, not just the how. He also draws on Adam Smith's moral philosophy and political economy, and argues that Smithian institutions have played a significant role in the remarkable increase in worldwide prosperity we have seen over the last two hundred years. Otteson offers a pragmatic Code of Business Ethics, linked to a specific conception of professionalism, and defends this Code on the basis of a moral mandate to use one's limited resources of time, talent, and treasure to provide value for oneself only by simultaneously providing value to others. The result is well-articulated parameters within which business can be an acceptable-perhaps even praiseworthy-activity.

Money is an evil that does good, and a good that does evil. It is wise to have money, says Pascal Bruckner, and wise to think and talk about it critically. One of the world’s great essayists guides us through the commentary that money has generated since ancient times, as he builds an unfashionable defense of the worldly wisdom of the bourgeoisie.