Fair Wages When Individual Choice Sets Are Incomplete: An Application of a Model with Indivisibilities

1988 ◽  
Vol 90 (4) ◽  
pp. 563 ◽  
Author(s):  
Lars-Gunnar Svensson
2013 ◽  
Vol 9 (2) ◽  
pp. 131-159 ◽  
Author(s):  
CHRISTIAN SCHUBERT ◽  
CHRISTIAN CORDES

AbstractBehavioral (e.g., consumption) patterns of boundedly rational agents can lead these agents into learning dynamics that appear to be ‘wasteful’ in terms of well-being or welfare. Within settings displaying preference endogeneity, it is however still unclear how to conceptualize well-being. This paper contributes to the discussion by suggesting a formal model of preference learning that can inform the construction of non-standard notions of dynamic well-being. Based on the assumption that interacting agents are subject to two biases that make them systematically prefer some cultural variants over others, we develop a procedural notion of well-being, based on the idea that policy should modify institutional conditions that generate dynamic instability in preference trajectories, while leaving individual choice sets unrestricted.


2007 ◽  
Vol 28 (5) ◽  
pp. 1299-1314 ◽  
Author(s):  
Hochan Jang ◽  
Seokho Lee ◽  
Sang-Woo Lee ◽  
Sung-kwon Hong

2021 ◽  
pp. 1-10
Author(s):  
Ariel Rubinstein ◽  
Asher Wolinksy

Abstract We model economic environments in which individual choice sets are fixed and the level of a specific parameter that systematically modifies the preferences of all agents is determined endogenously to achieve equilibrium. The equilibrium concept, Biased Preferences Equilibrium, is reminiscent of competitive equilibrium: agents’ choice sets and their preferences are independent of the behaviour of other agents, the combined choices must satisfy overall feasibility constraints and the endogenous adjustment of the equilibrating preference parameter is analogous to equilibrating price adjustment. The concept is applied in a number of economic examples.


2008 ◽  
Author(s):  
William Hedgcock ◽  
David Crowe ◽  
Apostolos Georgopoulos
Keyword(s):  

2019 ◽  
Vol 48 (1) ◽  
pp. 83-101
Author(s):  
Cameron McKay

During the late nineteenth and early twentieth century penologists began to explore the possibility that environment and upbringing, as opposed to individual choice, were the causes criminality. The Prison Commissioners for Scotland, the devolved body who administered prisons north of the border, were not immune to this wider trend. Smith has argued that from the 1890s onwards the Commissioners began to accept that criminality was caused by social problems, namely alcoholism, but also parental neglect, poor education and poverty. In their efforts to test these new criminological theories, the Commissioners began to make more careful enquiries into the backgrounds of their charges. From 1896 to 1931 the Commissioners interviewed a sample of prisoners each year and included the findings in their annual report. Although the main focus of these interviews was on the upbringing and drinking habits of prisoners; by the 1900s the Commissioners seem to have added irreligion to the growing list of etiological causes of crime, and from 1903 onwards prisoners were asked to give details on their religious habits. Although it is debateable how much the Prison Commissioners revealed about the relationship between religion and crime, they did however provide a useful insight into the religiosity of the average prisoner.


Author(s):  
Avi Max Spiegel

This chapter argues that young Islamists' constructions of authority are complex and multilayered. They have personalized religious authority by circulating it away from a single reading of a single figure, even one as supposedly central as their “guide.” They have re-appropriated and reconfigured the organization Yassine once established and the scope and the range of the guide's substantive reach. They have even re-appropriated Yassine's memory. From spiritual guide to secular politician, the roles assigned to the head of their organization are constructed to fit their own desires, and, in so doing, they preserve and embrace individual choice, making room for multiple voices within their movement.


Author(s):  
Maulana Akbar Shah @ U Tun Aung ◽  
Mohammed Farid Ali ◽  
Muhammad Adil Khan Afridi

Abstract Since the number of intricate problems with regard to peace and security faced by mankind on our sphere has been greater than what they can bear, the survival of human race on earth becomes a significant priority to be contemplated. Despite hard work and continued effort rendered by many experts, they face more serious issues and their resolutions are far from reality. It is because, in the author’s mind, rights and responsibilities are not properly observed. Particularly, in the area of religion people have lack of respecting the right of others and most of the times they are irresponsible. Every individual has their own choices according to their culture and belief which may not be acceptable to others. If every individual allows others to enjoy at their own choice while observing his own belief and tradition, we all can live in this world peacefully. This concept of living together with individual choice while respecting other’s choice may be called the concept of “agree to disagree” according to the author’s work. This ideology, which is yet to be well observed in our society, can surely replace violence with peaceful co-existence in the multi-religious and multi-cultural societies.   Keywords: Agree to Disagree, Mankind, Religious Dispute, Multi-Cultural Societies, peaceful Co-Existence. Abstrak Sejak masalah berkaitan dengan keharmonian dan keselamatan yang dialami manusia melebihi yang boleh ditanggung, kehidupan manusia di dunia ini menjadi satu keutamaan  yang perlu dipertimbangkan. Walaupun banyak usaha dan langkah diambil oleh pihak pakar, mereka mengalami masalah lain yang lebih serius dan resolusi mereka adalah jauh dari matlamat. Ini kerana, dalam minda pengarang, hak dan tanggungjawab tidak diperhatikan dengan betul. Terutamanya dalam hal agama, orang kekurangan kehormatan terhadap hak orang lain dan kebanyakkannya adalah tidak bertanggungjawab. Setiap individu mempunyai kepercayaan dan hak masing-masing yang tidak boleh diterima oleh yang lain. Jika setiap individu membenarkan yang lain untuk mempunyai kepercayaan dan hak masing-masing, manusia semua boleh hidup dengan aman. Konsep ini boleh dipanggil sebagai konsep “setuju untuk tidak bersetuju” menurut kajian pengarang. Ideologi ini, yang masih belum diperhatikan dengan sepenuhnya dalam masyarakat kita, pasti boleh menggantikan keganasan dengan kehidupan aman bersama dalam masyarakat berbilang kaum dan budaya. Kata Kunci: Setuju untuk Tidak Bersetuju, Manusia, Pertikaian Agama, Masyarakat Berbilang Agama, Kehidupan Aman Bersama.


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