The Two Faces of the ‘Global Right’: Revolutionary Conservatives and National-Conservatives

Studies of the Global Right usually trace its intellectual underpinnings to the revolutionary conservative New Right and its ideas claiming to defend an ‘ethno-pluralist’ European identity from the multiculturalist threat of a ‘Great Replacement’ through immigration. A second lineage, which we refer to as ‘national-conservative’, is less explored and is more concerned with threats to moral order and the loss of moral bearing due to liberalism’s relativism. These two intellectual lineages, and corresponding political alignments, engender different political projects of the Global Right, which is not that coherent as it seems. Taking a long-term historical-ideational perspective that underlines the power of ideologies as templates, we argue that a closer look at the different intellectual traditions of the Global Right can help explain the contrasting political preferences for socio-economic action, institution-building and transnational cooperation.

Foucault and Hayek on public health and the road to serfdom

This paper draws on the work of Michel Foucault and Friedrich Hayek to understand threats to personal and enterprise freedom, arising from public health governance. Whereas public choice theory examines the incentives these institutions provide to agents, the analysis here understands those incentives as framed by discursive social constructions that affect the identity, power, and positionality of different actors. It shows how overlapping discourses of scientific rationalism may generate a ‘road to serfdom’ narrowing freedom of action and expression across an expanding terrain. As such, the paper contributes to the growing literature emphasising the importance of narratives, stories and metaphors as shaping political economic action in ways feeding through to outcomes and institutions.

The Economics of Buddhism

The economics of Buddhism brings to the fore a conundrum with which Buddhists have had to contend since the time of the Buddha: how should Buddhists engage in economic activity in order to provide for their individual lifestyles and the Buddhist monasteries that support Buddhism? The widespread image of a monk or nun sitting deep in meditation in a cave may exemplify a religion that values nonattachment to materiality and disengagement with economic action. However, when looking more closely at how Buddhist monastics maintain these austere lifestyles, one sees a complex Buddhist economic engagement throughout the history of Buddhism. The economics of Buddhism examines how Buddhists must necessarily engage in economic relations not only to support their lifestyles, but also to establish and expand Buddhist institutions across the world. A large part of Buddhist economic engagement involves an economy of merit. Buddhists have been dependent on dāna, a system of donation and sponsorship, that has aided the building and expansion of Buddhism since the time of the Buddha. This merit-based economy involves a system of exchange in which virtuous actions such as generosity are rewarded with an accumulation of merit (puñña), leading to beneficial circumstances in this life or the next life to come. Based on this system of exchange, monks and nuns receive remuneration from the lay community for their services. It is due to this merit economy that monks and nuns have been able to pursue a monastic lifestyle and monasteries have been built, some of which have become economic epicenters for the surrounding community. Historically, large monasteries across Asia have acquired large plots of land, accumulated large storehouses of grains and goods, and engaged in various other economic endeavors, such as lending money, running businesses, hiring laborers, and so forth. In order to maintain these at times very large Buddhist institutions that have supported monks and nuns, and in essence the survival of Buddhism, this system of exchange—money for merit—has been a crucial aspect of Buddhism. Since the time of the Buddha, the spread and survival of Buddhism has been reliant on economic exchanges and the economic environment of the time. This is very much the case in the early 21st century, with the spread of global capitalism affecting how Buddhist images, goods, and services have been adopted and altered in new environments. For example, with changing economic conditions and the rise of the consumer society, Buddhist monasteries have found new sources of income, such as through tourism. Global sentiments regarding Buddhism as primarily positive, furthermore, have led to the proliferation of Buddhist-inspired objects for sale in the mass consumer society. Instead of seeing Buddhist economic engagement as a paradox, or hypocrisy even, when looking closely at how Buddhism and economic relations are necessarily entwined, one sees a complex relationship that provides the basis for the survival and spread of Buddhism worldwide.

Cultural Perspectives of Financial and Non-Financial Incentives

The present paper delineates an explanatory framework for the defining factors of incentives, both financial and nonfinancial, through the theory of human economic action and that of personality traits, which shape human goals and, ultimately, social identity. It is ascertained that three types of variables affect incentives: basic conditions (cultural change, etc.), basic values and needs (tradition, external values, etc.) and the dynamism of social identity, which includes the goals that are set. More specifically, the two basic variables that shape the incentives for human action and imbue dynamism in behavior relate to megalothymia—i.e., the need for acknowledgement of a person’s integrity along with the predisposition to be thought superior to others as well as the aspiration to a certain level of quality in life.

Disembedded or Deeply Embedded? A Multi-Level Network Analysis of Online Labour Platforms

This article extends the economic-sociological concept of embeddedness to encompass not only social networks of, for example, friendship or kinship ties, but also economic networks of ownership and control relationships. Applying these ideas to the case of digital platform labour pinpoints two possible scenarios. When platforms take the role of market intermediaries, economic ties are thin and workers are left to their own devices, in a form of ‘disembeddedness’. When platforms partake in intricate inter-firm outsourcing structures, economic ties envelop workers in a ‘deep embeddedness’ which involves both stronger constraints and higher rewards. With this added dimension, the notion of embeddedness becomes a compelling tool to describe the social structures that frame economic action, including the power imbalances that characterize digital labour in the global economy.

Thorstein Veblen on economic man: toward a new method of describing human nature, society, and history

The fact that Veblen was a keen critic of the neo-classical concept of “economic man” is well known. However, the following issues have not been discussed in enough depth: how he rebuilt the traditional theory of human nature through his new methodology of economics, how much his methodological revision broadened the scope of economics, and what kind of phenomena Veblen’s economic theory elucidates. This article examines these issues and aims to show the logical connection between Veblen’s controversial proposal on the methodology of economics and his analysis of economic phenomena. Specifically, it reconsiders Veblen’s analysis of economic action using a unique concept of instincts, his logic of explaining the relation between society and human nature, his way of drawing history from the relativistic worldview, and his characteristic method of grasping the cause and effect of economic phenomena. Finally, it highlights the importance of modifying the concept of “economic man” by focusing on the qualitative aspect. Particular reference is made to the economic concepts of utility, efficiency, and intangibility.

Entangled Entrepreneurial Competitiveness Advantage: An Opinion Paper

The economic action of any individual seems to be guided by psychological components belonging, often more to the sphere of the intuitive rather than to the logical mind. Cognitive Economics, unlike other critical approaches to neoclassical rationality, is aware of this reality and moves the center of gravity of the theory of the mind of the economic actor from the aspects of conscious, explicit, intentional, and rational towards the tacit, sub-conscious, intuitive and emotional. Cognitive Economics, as empirical theory, par excellence, does not refuse to consider the contribution of the mind to an economic decision. The role of the psyche in many situations of choice is undeniable. It is not, however, the only cognitive reality responsible for economic choices. From this point of view, the concept of limited rationality, remaining within a vision of intentionality in cognitive activities, loses much of its explanatory capacity. One of the motives for economic action is limited rationality because there is not enough computational capacity for calculating the consciousness and the intentions of the human mind. Rationality is also limited through the influence of intuitive, affective, emotional, and silent factors, which all characterize what we have called the intuitive mind. The economic actor’s mind theory is based on cognitive duplicity, integrating the insensitive and the intuitive component depending on the situations and contexts of a decision. However, there are few situations in which we can say that the insensitive component takes the decision without influence of that intuitive. A small part of the mind emerges to the surface image of the economic actor, which characterizes some of the intuitive. But it rests on the larger submerged body of the mind, which is not visible but responsible for guiding the inferential paths of homo-economicus. The’ cognitive economy assumes that this duality of the human mind and the primacy of the intuitive component explains economic action.