R.D. Jack Hammesfahr, James A. Pope and Alireza Ardalan
Capacity is generally considered only in one sense – toprovide the means for producing a product or service. Defines capacityas serving two functions – to provide the means for…
Abstract
Capacity is generally considered only in one sense – to provide the means for producing a product or service. Defines capacity as serving two functions – to provide the means for producing a long‐run, stable level of a good or service, and to provide the means to adapt to fluctuations in demand over the short run and intermediate runs. Given this definition, develops the implications for strategic capacity planning and offers a model for firms to carry out this planning. Presents examples of where this model has been followed and discusses the implications.
Details
Keywords
James A. Pope and Marek Wermus
Students studying operations management often lack a framework forrelating their experiences to the subject at hand. Describes theuniversity decision making process in the context…
Abstract
Students studying operations management often lack a framework for relating their experiences to the subject at hand. Describes the university decision making process in the context of the closed‐loop MRP model. The university is familiar to students, so it gives them a point of reference in their studies. Using the university as a frame of reference also shows how manufacturing concepts may be applied to service organizations. For each step in the process, describes the decisions at hand, who must make them, and the timeframe in which they must be made.
Details
Keywords
The purpose of this paper is to examine the cultural implications of James Henry Pope’s selection of fables for his 1886 Native School Reader designed to teach English to Māori…
Abstract
Purpose
The purpose of this paper is to examine the cultural implications of James Henry Pope’s selection of fables for his 1886 Native School Reader designed to teach English to Māori students in Native Schools.
Design/methodology/approach
The essay takes a historical approach. It surveys attitudes towards the fable as a pedagogical tool prior to 1880 and reviews Pope’s choice of 50 from the 300 available fables in the Aesopic canon.
Findings
The study finds that Pope was well informed and well intentioned, but nonetheless appeared to be unaware of potentially unsettling interpretations of his selected fables.
Originality/value
While it may be relatively easy for twenty-first-century readers to perceive the cultural tensions of Pope’s work, exploring the historical context helps us to understand both why Pope compiled the text he did, and why he and his books were well regarded by both Pākehā and Māori, despite almost certainly not conveying the values the settlers wished to inculcate in Māori.
Details
Keywords
Ross B. Emmett and Kenneth C. Wenzer
To the Most Rev. M.A. Corrigan, Archbishop of New York:
Communications regarding this column should be addressed to Mrs. Cheney, Peabody Library School, Nashville, Term. 37203. Mrs. Cheney does not sell the books listed here. They are…
Abstract
Communications regarding this column should be addressed to Mrs. Cheney, Peabody Library School, Nashville, Term. 37203. Mrs. Cheney does not sell the books listed here. They are available through normal trade sources. Mrs. Cheney, being a member of the editorial board of Pierian Press, will not review Pierian Press reference books in this column. Descriptions of Pierian Press reference books will be included elsewhere in this publication.
Hannah Mead Kling, Julia R. Norgaard and Nikolai G. Wenzel
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…
Abstract
Purpose
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.
Design/methodology/approach
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.
Findings
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.
Originality/value
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.
Details
Keywords
The encyclical Centesimus Annus was published by Pope JohnPaul II in commemoration of Rerum Novarum, written 100 years agoby Leo XIII. That encyclical initiated a century of…
Abstract
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.
Details
Keywords
A collection of essays by a social economist seeking to balanceeconomics as a science of means with the values deemed necessary toman′s finding the good life and society enduring…
Abstract
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.
Details
Keywords
The author traces over a century of Catholic social teaching from Leo XIII to John Paul II, emphasizing in particular workplace democracy and labor unions. Until John Paul II…
Abstract
The author traces over a century of Catholic social teaching from Leo XIII to John Paul II, emphasizing in particular workplace democracy and labor unions. Until John Paul II, Gruenberg argues, the Church’s teaching on labor organizations was deliberately ambiguous. Leo XIII had the greatest problem because of the extreme diversity among union movements throughout the industrialized world and the drive of Marxism to take the lead in solving workers’ problems. Pius XI saw the Great Depression as a sign that Marx might be right, and did his best to offer an alternative in the form of worker cooperatives and union‐management co‐determination. However, John Paul II stated unequivocally that labor unions are “indispensable” for workplace justice, and collective bargaining is just another name for workplace democracy. Unions are seen by John Paul II as the democratic institutions that form a bulwark against the abuse of workers at the hands of either the employer or the state. A detailed reading list is attached.
Details
Keywords
Officially, of course, the world is now post-imperial. The Q’ing and Ottoman empires fell on the eve of World War I, and the last Leviathans of Europe's imperial past, the…
Abstract
Officially, of course, the world is now post-imperial. The Q’ing and Ottoman empires fell on the eve of World War I, and the last Leviathans of Europe's imperial past, the Austro-Hungarian and Tsarist empires, lumbered into the grave soon after. Tocsins of liberation were sounded on all sides, in the name of democracy (Wilson) and socialism (Lenin). Later attempts to remake and proclaim empires – above all, Hitler's annunciation of a “Third Reich” – now seem surreal, aberrant, and dystopian. The Soviet Union, the heir to the Tsarist empire, found it prudent to call itself a “federation of socialist republics.” Mao's China followed suit. Now, only a truly perverse, contrarian regime would fail to deploy the rhetoric of democracy.