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This article is a review of an issue of Interchange containing six papers presented by members of the Sydney Christian Economists Group (SCEG). The SCEG describes itself as, “a fellowship of evangelical Christians concerned with understanding economic matters in the light of biblical theology and ethics.” The SCEG views its approach as “non‐technical, but at the same time soundly professional”. According to its convener, Kim Hawtrey, the Sydney group has been mainly composed of bank economists and postgraduate students. This is reflected in the applied nature of the progamme. These papers were all presented at a conference that the SCEG sponsored entitled “Ethics and Economics: An Exploration of Christian Belief in Economic Relationships”, conducted in March 1985.

In a very real sense, the title of this article is overwhelming. The volume of writing both scholarly and otherwise on this subject would deter anyone who seriously sought to assimilate it all. Despite the repeated Biblical appeal for unity among the Church members, there is perhaps no issue which more deeply divides the Christian Church today than economic policies which are advocated as being consistent with the teachings of both the New and the Old Testament.

We argue that claims of an entrepreneurial miracle as a description of private sector development in post-communist Europe conflates entrepreneurship with self-employment. The difference between the two hinges on the Weberian distinction between enterprise- and household-centered businesses. We then present two paradigms, the entrepreneurial that emphasizes the first and the post-Fordist that stresses the importance of the second business type, and provide data on businesses and individual motivation of business owners. We find more support for the post-Fordist approach. Then we show that business forms, primarily associated with self-employment have different recruitment patterns and rewards than other, more entrepreneurial forms. We end with a plea to disaggregate the various forms of independent, private sector activity in future research.

The paper examines the cultural differences in consumers' evaluations of vertical brand extensions.

A 2 (extension types: upward, downward) × 2 (nationality: USA, China) × 2 (ownership: owner, non-owner) between-subjects design with thinking styles as a covariate was employed to test consumers' evaluations of vertical brand extensions. A total of 228 subjects from the US and 194 from China participated in the two experimental studies.

The paper finds that consumers prefer downward extensions to upward extensions. Furthermore, Chinese consumers have even more favorable evaluations of downward extension products than do American consumers. In addition, analytic thinkers exhibit a stronger ownership effect than holistic thinkers.

The research contributes to the understanding of culture differences in vertical brand extension evaluations.

To reexamine the Weber Thesis pertaining to the relationship between ascetic Protestantism – especially Calvinism – and modern capitalism, as between an economic “spirit” and an economic “structure,” in which the first is assumed to be the explanatory factor and the second the dependent variable.

The chapter provides an attempt to combine theoretical-empirical and comparative-historical approaches to integrate theory with evidence supplied by societal comparisons and historically specific cases.

The chapter identifies the general sociological core of the Weber Thesis as a classic endeavor in economic sociology (and thus substantive sociological theory) and separates it from its particular historical dimension in the form of an empirical generalization from history. I argue that such a distinction helps to better understand the puzzling double “fate” of the Weber Thesis in social science, its status of a model in economic sociology and substantive sociological theory, on the one hand, and its frequent rejection in history and historical economics, on the other. The sociological core of the Thesis, postulating that religion, ideology, and culture generally deeply impact economy, has proved to be more valid, enduring, and even paradigmatic, as in economic sociology, than its historical component establishing a special causal linkage between Calvinism and other types of ascetic Protestantism and the “spirit” and “structure” of modern capitalism in Western society at a specific point in history.

In addition to the two cases deviating from the Weber Thesis considered here, it is necessary to investigate and identify the validity of the Thesis with regard to concrete historical and empirical instances.

The chapter provides the first effort to systematically analyze and distinguish between the sociological core and the historical components of the Weber Thesis as distinct yet intertwined components.

OWING to the comparatively early date in the year of the Library Association Conference, this number of THE LIBRARY WORLD is published so that it may be in the hands of our readers before it begins. The official programme is not in the hands of members at the time we write, but the circumstances are such this year that delay has been inevitable. We have dwelt already on the good fortune we enjoy in going to the beautiful West‐Country Spa. At this time of year it is at its best, and, if the weather is more genial than this weather‐chequered year gives us reason to expect, the Conference should be memorable on that account alone. The Conference has always been the focus of library friendships, and this idea, now that the Association is so large, should be developed. To be a member is to be one of a freemasonry of librarians, pledged to help and forward the work of one another. It is not in the conference rooms alone, where we listen, not always completely awake, to papers not always eloquent or cleverly read, that we gain most, although no one would discount these; it is in the hotels and boarding houses and restaurants, over dinner tables and in the easy chairs of the lounges, that we draw out really useful business information. In short, shop is the subject‐matter of conference conversation, and only misanthropic curmudgeons think otherwise.

Addresses the question: “Are Christian values reflected in contemporary American economic ethics?” Compares the ethics dictated by neoclassical production theory with the Christian production values found in Pope John Paul II′s encyclical, Laborem Exercens . The encyclical rejects the notion that output is the primary goal of production. The implication is that neoclassical production theory is necessary, but not sufficient. Public policy in the United States has long been based on neoclassical production theory. In the last decade, the downsizing and restructuring of production has heightened emphasis on neoclassical production efficiencies. During this period, prevailing economic ethics were largely in conflict with Christian values. The fledgling policy initiatives of the Clinton administration suggest a commitment to reshape policy in ways which more positively incorporate a number of the reforms suggested by Laborem Exercens. If a new economic (production) ethic evolves out of these commitments, the compatibility between economic ethics and Christian values will be greater a decade from now.

The paper aims to extend research which has sought to explain Britain's early success as an industrial power by identifying the influence of religious doctrine of the Dissenting Protestant churches on the development of accounting practices in the factory. The concern is not with specific accounting practices but with the social and moral environment which provided the incentives and permissions that encouraged late eighteenth century English industrialists to develop the practices that they used.

The paper draws on the highly influential writings of social theorists such Weber, Sombart and Tawney to identify the religious doctrines that both motivated and justified the rational, ideological business practices of prominent businessmen.

The rise of accounting as a powerful tool of control and discipline was significantly assisted by the teaching of the Dissenting Protestant churches on “calling”. Religious beliefs provided permissions, justifications and incentives which underpinned the entrepreneurial energies, opportunities and successes of the early industrialists. Accounting could be seen to assume almost the aura and nascent legitimacy of a religious practice, a means of sanctifying practices which were otherwise reviled by social elites.

Despite encouragement from accounting researchers for histories of accounting which give greater credence to the reflexivity between accounting and society, this has yet to find a significant presence amongst the searches for beginnings in cost accounting where economic and management factors remain the overwhelming focus. Religious beliefs are shown to have been especially influential in the adoption of accounting practices by early industrialists who were frequently members of the Dissenting Protestant churches.