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To explore and evaluate the evidence about the value of using telephone surveys, especially in market research for a library.

A critical summary and review of the literature in this field.

This paper demonstrates that there are five major reasons for using this method of surveying customer preferences: response rates are higher; data can be analysed sooner; the cost of surveys is lower than alternative methods; calls can be monitored for quality; and the telephone offers the benefits of spontaneity.

The paper contains extensive information on “best practice” of telephone surveying including designing the questionnaire and conducting the interview. There is information on getting a representative sample, plus coping with “no answers”, unlisted numbers and answering machines.

Library managers with a commitment to using innovative techniques for market research will find telephone surveys offer a useful and cheap alternative to other survey methods. No previous paper has examined the use of, and the value of, telephone surveys in libraries.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

Social justice is a phrase that seems to be overused. A catch-all phrase for all things humanly deviant, social justice is referenced when a group of people, person, or persons behave negatively toward other groups of people or persons because they have deemed them different. Thus, social justice, when applied to the resolution of the deviant acts of discrimination against others based upon their age, gender, religion, sexual preference, race, ethnicity, cognitive ability, culture, or a disability can be reframed as a proactive engagement for change at a societal level. Hence, social justice, although a seemingly vague phrase, requires a clear response of the conscious to end injustices.

I suggest that the search for Adam Smith’s theodicy is likely to be in vain. The paper begins with a brief history of approaches to evil, emphasizing the context in which they arose, and the questions authors were addressing. Approaches most relevant to Adam Smith include those of Augustine and Calvin, and the early modern theodicies of Leibniz, Samuel Clarke and William King, as well as the attacks on them by Bayle and Voltaire. Scottish Enlightenment writers were not terribly interested in theodicy, though Hutcheson and Kames did devote space to their versions of problems of evil. David Hume’s Dialogues on Natural Religion are often taken to be classic statement of the problem of theodicy and argument against religious belief, but his concern was to demolish rationalistic theodicies rather than religious belief or practice. The paper then turns to Smith’s writings, considering similarities and differences to these approaches to evil. Smith emphasizes the wisdom and beneficence of God, and that evils we observe are part of a larger providential plan. He makes no attempt to justify the God in the face of evil, and in this respect Smith shares more with Augustine and Calvin than he does with the early modern theodicists. Smith’s approach to evil is simple and ameliorative. Smith’s approach contrasts with early nineteenth century English political economists, from Malthus onwards, for whom theodicy was important. Whatever view we take of the theodicists project of justifying an all-powerful and good God in the face of evil may, we still struggle to make sense of economic suffering and evil.

The encyclical Centesimus Annus was published by Pope John Paul II in commemoration of Rerum Novarum, written 100 years ago by Leo XIII. That encyclical initiated a century of Catholic social teaching consisting, by now, of six encyclicals. Together, they are intended to represent a unified system of thought, the Church′s social vision. Its basic themes all centre on the God‐ordained dignity of man. The Pope calls for a modified, “corrected” capitalism, a “Society of free work, of enterprise and of participation”. The economic activities of man are to be reoriented towards the common good, with the ultimate goal of eradicating poverty, exploitation, and alienation. Rejects the economic proposals of the Pope as lacking of substance and internal consistency. Its assumption that man can enjoy all the advantages of free markets while also correcting for their less‐desirable effects at will reveals that, despite some modifications, Catholic social thought is still inspired by what has been termed the “unconstrained” vision.

While the architect members of the Adam family have been subjected to considerable scrutiny over the years, architectural historians seem to have overlooked the information to be gleaned from the 1883 catalogue of the Blair Adam library, a copy of which is held in the National Library of Scotland. Of course a catalogue printed almost a hundred years after the death of the last of the architects in the family is hardly a totally reliable guide. Nevertheless, if used with care and in association with other surviving evidence, it can shed additional light on a number of aspects of Adam biography.

In previous efforts the author has examined the various “men” of economics or human‐nature assumptions of “economic thinkers” as a way of treating the history and philosophy of the discipline. Here, under the thematic penumbra of “Man as the Centre of the Social Economy”, and hoping to incorporate the fruits of further inquiry into the matter, those “creatures” and their fashioners are critically reconsidered with a view towards arriving at a more adequate conception of a truly human “economiser” and – accordingly – science of human economy. In Part II, having presented homo oeconomicus in both his/her “impudent” and “honourable” versions, we shall attempt to transcend homo socioeconomicus and even our own (former) homo oeconomicus humanus as well.

It says something of the current state of public discourse that the inclusion of a paper on the social teachings of an organized religion as part of a Conference on Ethico‐Economics must be explained. Theology and Religion, once at the center of any discourse on public policy, has become marginalized in such discussions. There are those who associate the decline of theology with the era of the Cold War. That conclusion is at least debatable. “Economic Man”, in the context of the post‐war period, was very much a social being for whom government and public institutions, a pro‐Keynesian economics, were essential allies. Adam Smith, accepted as the founder of classical Economics, wrote his seminal work, The Wealth of Nations, when he was Professor of Moral Philosophy. Smith's concept of markets was framed as a social and ethical instrument. The Reagan and Thatcher regimes did succeed in undermining economic policy as a social instrument to the extent that most industrial nations and the important international organizations now give pre‐eminence to the balanced budget as the vehicle for corporate interests. The elimination of deficits and the efficacy of financial markets are seen in some quarters not only as ends in themselves but also as means to facilitate each other. The critics of these policies are presently weak and unpopular but they are not silent. This disparate group between them embrace a range of social, cultural, and ethical values. They seek to establish that some ends and some means must be rejected as being ethically unacceptable. It is this context that this paper seeks to position the social teachings of the Roman Catholic Church.

This paper aims to study Catholic Social Theory (CST) and its implications for economic development. From the early days of CST through the papacy of Benedict XVI, the Church has been consistent about the promise and limits of markets. Markets offer the necessary foundation for human flourishing – but they must be ordered toward the common good and they carry the potential for spiritual loss. Pope Francis has changed course from over a century of CST, with a markedly different view of business, labor and free markets.

This paper summarizes 130 years of CST regarding the economy and describes the turn Pope Francis takes from this tradition. This paper discusses economic theory and analyzes the importance of markets for economic development and assesses Pope Francis’ economics in light of this theory.

This paper discusses the findings that – despite what we assume to be good intentions – the economics of Pope Francis would condemn billions to poverty. Others (Whaples, 2017a) have discussed the economics of Pope Francis.

Others (Whaples, 2017a) have discussed the economics of Pope Francis. This paper finds, however, that most of the critiques are too gentle, and do not recognize the full deleterious impact of the application of the new teachings.