The European Guilds

Author(s):  
Sheilagh Ogilvie

Guilds ruled many crafts and trades from the Middle Ages to the Industrial Revolution, and have always attracted debate and controversy. They were sometimes viewed as efficient institutions that guaranteed quality and skills. But they also excluded competitors, manipulated markets, and blocked innovations. Did the benefits of guilds outweigh their costs? Analyzing thousands of guilds that dominated European economies from 1000 to 1880, this book uses vivid examples and clear economic reasoning to answer that question. The book features the voices of honourable guild masters, underpaid journeymen, exploited apprentices, shady officials, and outraged customers, and follows the stories of the “vile encroachers”—women, migrants, Jews, gypsies, bastards, and many others—desperate to work but hunted down by the guilds as illicit competitors. It investigates the benefits of guilds but also shines a light on their dark side. Guilds sometimes provided important services, but they also manipulated markets to profit their members. They regulated quality but prevented poor consumers from buying goods cheaply. They fostered work skills but denied apprenticeships to outsiders. They transmitted useful techniques but blocked innovations that posed a threat. Guilds existed widely not because they corrected market failures or served the common good, but because they benefited two powerful groups—guild members and political elites. The book shows how privileged institutions and exclusive networks shape the wider economy—for good or ill.

Author(s):  
Barbara A. Hanawalt

Civil society, a term was used in the Middle Ages, valued the peaceful possession of property, personal security, access to legal means of settling disputes, loyalty to the city, and obedience to officials. It also implied that denizens would share self-imposed codes of behavior and would work for the common good. London valued its self-government, but it was reliant on the king for its charter. Ceremonies, both the official ones that installed a new mayor and the public ceremonies of humiliation for those who broke the city rules were part of the education of inhabitants in the values of civil society. This chapter considers the historiography and theoretical approaches to civic ritual and ceremony, provides an overview of the sources used to study these practices in London and outlines the topics covered in the book.


2020 ◽  
Vol 28 (4) ◽  
pp. 589-607 ◽  
Author(s):  
Anna Dalla Rosa ◽  
Michelangelo Vianello

Career calling is a positive construct that describes how much individuals see their work as a meaningful and consuming passion, experienced as a transcendent summons, that defines their identity, their life’s purpose, and contributes to the common good. Somewhat surprisingly, recent research suggested that calling fosters workaholism. In a cross-sectional study ( N = 235), we investigated obsessive and harmonious passion as mediators and moderators of the relation between calling and workaholism. Results suggested that the relation between calling and workaholism is completely mediated by obsessive passion and partially mediated by harmonious passion. In addition, we observed that obsessive passion moderates the relation between calling and workaholism, such that when obsessive passion is high, calling protects individuals from workaholism. These results put into question the so-called dark side of calling.


2004 ◽  
Vol 22 (3) ◽  
pp. 619-643 ◽  
Author(s):  
Susanne Jenks

The attitudes of medieval people toward Sundays and Holy Days have always been of interest to historians. They have been studied from at least five different perspectives. Max Levy, for instance, explained how Sunday developed from a day that commemorated Christ's resurrection, but was originally a working day (dies dominica), to a day of worship, contemplation, and rest. Initially no (servile) work was allowed, but exceptions were accepted because of necessity, like harvest work, or because of good intentions, like concern for the common good or for a pious cause. Others looked at the stance of the Church, analyzing the protests against the non-observance of Holy Days as well as the objections raised to the observance of Holy Days from the clergy or from laymen, or concentrated mainly on the work ban and its implications for working life in the Middle Ages. Willard and Haskett studied the observance of Sundays and Holy Days in government departments like the Lower Exchequer or the Chancery to see to what extent the working of the English government was affected. Legal historians, however, have not shown much interest in how the courts observed Sundays and Holy Days, mainly because everything seemed to have been settled since the late thirteenth century. Paul Brand recently stated that it had “clearly become the general practice by the second half of the reign of Edward I for the Common Bench and King's Bench not to sit on Sundays,” or on All Saints Day (1 November), All Souls Day (2 November), the feast of the Purification (2 February), Ascensiontide, and the feast of the Nativity of St. John the Baptist (24 June), all of which fell within term time.


1993 ◽  
Vol 55 (4) ◽  
pp. 687-712 ◽  
Author(s):  
Louis Dupré

The term common good has been used in so many ways that it would be difficult to find any political thinker, however individualistically oriented, who has not, in one form or another embraced it. The classical definition, formulated in the Middle Ages on the basis of Aristotelian principles, referred to a good proper to, and attainable only by, the community, yet individually shared by its members. As such the common good is at once communal and individual. Still, it does not coincide with the sum total of particular goods and exceeds the goals of inter-individual transactions. Once the idea of community lost its ontological ultimacy (mainly under the impact of nominalist thought), a struggle originated between the traditional conception of the community as an end in itself and that of its function to protect the private interests of its members. Eventually the latter theory prevailed and, after it became reinforced by resistance movements against repressive national government policies, it led to a doctrine of individual rights as independent of society. The intellectual and moral pluralism of recent times has made theorists reluctant to attribute any specific content to the notion of a common good. At a time when national communities face an increasing integration with one another in a world of dwindling resources, such a privatization seems inappropriate. The article argues for a restoration of an idea of the common good which incorporates individual rights without separating them from their social context.


Author(s):  
Sheilagh Ogilvie

Guilds ruled many European crafts and trades from the Middle Ages to the Industrial Revolution. Each guild regulated entry to its occupation, requiring any practitioner to become a guild member and then limiting admission to the guild. Guilds intervened in the markets for their members’ products, striving to keep prices high, limit output, suppress competition, and block innovations that might disrupt the status quo. Guilds also acted in input markets, seeking to control access to raw materials, keep wages low, hinder employers from competing for workers, and prevent workers from agitating for better conditions. Guilds treated women particularly severely, usually excluding them from apprenticeship and forbidding any female other than a guild member’s widow from running a workshop. Guilds invested large sums in lobbying governments and political elites to grant, maintain, and extend these privileges. Guilds had the potential to compensate for their cartelistic activities by creating countervailing benefits. Guild quality certification was one possible solution to information asymmetries between producers and consumers, which could have made markets work better. Guild apprenticeship had the potential to solve imperfections in markets for skilled training, and thus to encourage human capital investment. The cartel profits generated by guilds could in theory have encouraged technological innovation by enabling guild masters to appropriate more of the social benefits of their innovations, while guild journeymanship and spatial clustering could diffuse new technical knowledge. A rich scholarship on European guilds makes it possible to assess the degree to which guilds created such benefits, outweighing the harm they caused. After about 1500, guild strength diverged across Europe, declining gradually in Flanders, the Netherlands, and England, surviving in France and Italy, and intensifying across large tracts of Iberia, Scandinavia, and the German-speaking lands. The activities of guilds contributed to variations across Europe in economic performance, urban growth, and inequality. Guilds interacted significantly with both markets and states, which helps explain why European economies diverged in the crucial centuries before industrialization.


2020 ◽  
Author(s):  
Anna Dalla Rosa ◽  
Michelangelo Vianello

Career calling is a positive construct that describes how much individuals see their work as a meaningful and consuming passion, experienced as a transcendent summons, that defines their identity, their life’s purpose, and contributes to the common good. Somewhat surprisingly, recent research suggested that calling fosters workaholism. In a cross-sectional study (N = 235), we investigated obsessive and harmonious passion as mediators and moderators of the relation between calling and workaholism. Results suggested that the relation between calling and workaholism is completely mediated by obsessive passion and partially mediated by harmonious passion. In addition, we observed that obsessive passion moderates the relation between calling and workaholism, such that when obsessive passion is high, calling protects individuals from workaholism. These results put into question the so-called dark side of calling.


Author(s):  
Stavros Moutsios

Considering the fact that, according to official agencies and epidemiologists, the COVID-19 pandemic was preventable, the text points to the current research regime in universities. It argues that the state and business control of universities, which in Europe has been particularly promoted by the EU, as well as the overwhelming emphasis on the inventions of the so-called ‘fourth industrial revolution’, have displaced research that addresses to the common good.


2003 ◽  
Vol 65 (4) ◽  
pp. 395-416 ◽  
Author(s):  
Cary J. Nederman

The essay addresses the construction of the common good as viewed by one of the most controversial thinkers of the later Middle Ages. Marsiglio of Padua presents an extended argument for the compatibility of the material advantage of individuals with civil association by basing his conception of the community on the benefits that accrue to human beings from realizing their “natural” self-interests. According to Marsiglio, it is in the nature of human beings to seek their own physical well-being, which is best achieved by living communally. Hence, Marsiglian society is ultimately arranged according to the principle of promoting the goal of private advantage, the fulfillment of which is equivalent to the common good. The argument contains distinct elements of some of the main themes of modern economic rationality, yet also builds a bridge to a substantial idea of community.


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