TOWARDS THE CONSTRIBUTION OF ECONOMICS TO THE DEVELOPMENT OF ITS SCIENTIFIC NEIGHBORS. The case of a legal scholarship

In Tříska (2017) have been suggested ways how legal scholarship (LS) may contribute to the development of economics - economic theory (ET). The objective of the present article is to corroborate a reverse know how transfer, i.e. from ET to LS. Its method is thus primarily derived from how micro-economics approaches the institution of a homo economicus. The articles objective is to show under what conditions can this economic method be expanded and generalized so as to open ways for its application upon neighboring disciplines of societal studies. The outcome of this endeavor– for want of a better term - is presented under the label of a General Theory of Choice and Behavior (GTCB). Moreover, it is argued that – under the umbrella of GTCB – the disciplines can establish their genuine scientific underpinning and hence also absorb a formalized analytical tool-kit. For concreteness, this conclusion is illustrated for legal scholarship, namely its concept a contract to be strictly taken in the economics sense of a collective choice. On the highest level of generalization, the article should be understood as a response to the seminal Elinor Ostrom’s call for an agreement amongst societal scholars upon universally acceptable analytical building blocks.

Hukum Bisnis Perspektif Islam dan Kapitalis (Tinjauan Teoritis atas Aktivitas Bisnis di Indonesia)

Sistem ekonomi merupakan sistem yang digunakan dalam sebuah negara untuk mengatur dan mengelola semua bentuk aktivitas ekonomi, sehingga dengan berlakunya sebuah sistem ekonmi ini, negara dapat memaksimalkan perannya dalam mengelola dan meningkatkan segala sumber daya yang dimiliki. Tulisan ini mencoba untuk membandingkan sebuah sistem ekonomi Islam dengan sistem ekonomi kapitalis yang keduanya memiliki perbedaan yang sangat mencolok ketika diaplikasikan dalam aktivitas bisnis. Hasil kajian menyimpulkan bahwa sistem ekonomi Islam mengemban visi homo Islamicus yang memandang manusia sebagai kholifah di muka bumi yang diberi kemampuan oleh Allah untuk mengelola bumi beserta isinya dengan baik dalam memenuhi kebutuhannya sendiri dan orang di sekitarnya dengan tujuan memberikan keseimbangan antara individu, masyarakat dan negara, sehingga pengaplikasiannya dalam aktivitas bisnis adalah economic value of time atau nilai ekonomi adalah waktu. Sedangkan sistem ekonomi kapitalis mengemban visi homo economicus yang memandang manusia sebagai makhluk ekonomi dengan sistem yang bertujuan untuk meraih keuntungan sebesar-besarnya dengan modal yang kecil, sehingga pengaplikasiannya dalam aktivitas bisnis adalah time value of money atau nilai waktu adalah uang. (An economic system is a system used in a country to organize and manage all forms of economic activity, so that with the enactment of an economic system, the state can maximize its role in managing and improving all resources at its disposal. This paper attempts to compare an Islamic economic system with a capitalist economic system, both of which have very striking differences when applied in business activities. The results of the study concluded that the Islamic economic system carries a vision of homo Islamicus who views humans as kholifah on earth who is given the ability by Allah to manage the earth and its contents well in meeting its own needs and those around it with the aim of providing balance between individuals, communities and the state, so that its application in business activities is economic value of time or economic value is time. While the capitalist economic system carries a homo economicus vision that views humans as economic creatures with a system that aims to achieve maximum profits with small capital, so that its application in business activities is time value of money or time value is money).

Felipe Delgado, otro de los Robinsones

Robinson Crusoe, the extraordinary ship-wrecked protagonist of Defoe’s novel, is actually a modern transfiguration of the old myth of the “savage man,” a myth that this article revisits. Robinson is brought by Defoe into a savage existence because the author intends to demonstrate that it is possible to defeat savagery in one’s own land, turning Robinson into the virtuous and modern homo economicus. But there are other Robinsons that challenge the original: that of Jean-Jacques Rousseau, and the urban Robinson, conceived in novelistic form by Antonio Muñoz Molina. Both serve as models for my reading of Felipe Delgado as a novel that exemplifies the marginal Robinson. As happens to some of the characters in Antonio Muñoz Molina’s novels, the Bolivian poet and novelist Jaime Saenz creates an urban, marginalized and eccentric Robinson that, unlike the previous mentioned, without a rational goal motivating him, secretly celebrates his incurable shipwrecks. Felipe is the Robinson born out of the lucid necessity of alcohol. Clairvoyant and repentant of his future, he is born for the night, a space and time that permits him to delve into the heart of the memory of his city.

On the development of the communicative competencies of service specialists

The transition to a digital economy is an objective reality of our days. The concept of the digital economy is associated with the transformation of the value system (increasing the importance of learning and creative attitude to business) and the change in the human model (from Homo economicus to Homo faber). This predetermines the need to identify the competencies most in demand in the new society, which a person should possess. Researchers indicate different types of competencies, but everyone agrees that a prerequisite for life in a digital society is communicative competence as a person's ability to establish connections with other people and interact with them in the process of transferring intellectual capital. Developed communicative competence is of particular importance for service professionals. The development of communicative competence can be carried out in the process of selfeducation throughout a person's life and in the process of training in vocational education institutions. These areas are closely related to each other, therefore, the work should be carried out in a comprehensive manner – from the promotion of the values of education and the competitiveness of persons with higher professional education to the appropriate funding of educational institutions that are obliged to form communicative competence in graduates, and control of the results obtained. Control of the formation of communicative competence can be carried out through sociological research. The article presents the results of assessing the level of emotional intelligence as one of the components of communicative competence according to the method of N. Hall on the example of students of Bratsk State University of three profiles of training bachelors (humanitarian, technical and "digital" areas). The study showed the need to manage the process of developing students' emotional intelligence in the system of higher professional education. Possible management tools are the active promotion of the value of “lifelong learning” and the impact on the organizational culture in order to inculcate the necessary values in students. The article also contains a model for the development of competencies necessary for the formation of a competitive specialist and the development of the whole society.

New lessons from old shells: Changing perspectives on the Kula

The kula partners of the Melanesian Massim have been one of anthropology's most compelling and influential and enduring images of Otherness, created both by Malinowski's rhetorical power and the sheer fascination they themselves engender. Malinowski saw in the kula lessons for the social science of his time, as well as popular stereotypes, for example the critique of the ostensibly universal figure of the Homo economicus. While anthropology's fashions have changed, and what there ever was of a "primitive" world has been overturned, engulfed, and obliterated, the fascination of the kula has endured. Indeed, this fascination has been a lure helping to attract further generations of fieldworkers to Malinowski's Trobriands and other islands of the kula "ring." Assessing the new evidence, I will suggest that the emerging picture has important implications not only for our understanding of the region and the phenomenon, but for the way we think about Alterity, about "primitive society", a world that never existed, and about anthropology's Orientalist project of representing radical cultural difference to the West. The new perspectives on Massim exchange exemplify directions in which contemporary anthropology has been moving, and provide some useful insights about where and how it needs now to move.