"Education is the source of all we have and the spring of all our future joys," William... more "Education is the source of all we have and the spring of all our future joys," William J. Edwards once wrote. "Our religion, our morality, and that which is highest and best in our social and civic life, all come from education. Therefore, it is the primary factor in the elevation of all races." On New Year's Day 1889, at the age of 20, this son of former slaves arrived at the Tuskegee Institute in Alabama to begin a lifelong pursuit of moral and material improvement of the rural South. Under the leadership of its president and founder Booker T. Washington, the Tuskegee Institute was dedicated to providing black tenant farmers with a solid foundation in basic education and the practical skills they needed to work in agriculture and industry. Following his mentor, Edwards founded the Snow Hill Normal and Industrial Institute in Wilcox County, Alabama, and devoted his life to helping people in his local community lift themselves out of poverty. Edwards was born on September 12, 1869, and raised by his paternal grandmother and an aunt, who saw him through a debilitating childhood illness. After years of picking cotton and sharecropping, he paid off his own medical bills and made his way to Tuskegee. When he arrived, Edwards was unfamiliar with the use of a toothbrush or a knife and fork, yet he qualified for second-year classes in all subjects except grammar. He worked on the Institute's farm and listened each Sunday evening to Washington exhort his students to go back and uplift their home communities. After graduating from Tuskegee in 1893, Edwards decided that his native region needed a school. The Alabama Black Belt counties were home to more than 200,000 blacks, of whom more than 40 percent were of school age, but only one local school accepted blacks, and that one was private. In the fall of 1893, he opened the Snow Hill Institute in a one-room log cabin with three students. Edwards received no state appropriation for his school, though he did accept a gift of seven acres from a local white landowner. He had offers of support from several local churches, but turned them down because he was determined to keep his school free of "isms" and "thoroughly religious in its spirit, but entirely undenominational." In his memoir he wrote that the area needed "a school that would endeavor to make education practical rather than theoretical; a school that would train men and women to be good workers, good leaders, good husbands, good wives, and finally train them to be fit citizens of the State and proper subjects for the Kingdom of God." Edwards was especially concerned about the failure of blacks to become property owners. …
I. Social Cooperation 1. The Evolution of Human Cooperation Samuel Bowles and Herbert Gintis 2. T... more I. Social Cooperation 1. The Evolution of Human Cooperation Samuel Bowles and Herbert Gintis 2. The Theory of Social Cooperation Historically and Robustly Contemplated Peter J. Boettke and Daniel J. Smith 3. Commerce and Beneficence: Adam Smith's Unfinished Project Robert F. Garnett, Jr. 4. Comment: Entering the "Great School of Self-Command": The Moralizing Influence of Markets, Language and Imagination Sandra J. Peart II. Identity and Association 5. Commerce, Reciprocity and Civil Virtues: The Contribution of the Civil Economy Luigino Bruni 6. What Does True Individualism Really Involve? Overcoming Market-Philanthropy Dualism in Hayekian Social Theory Paul Lewis 7. Methodological Individualism and Invisible Hands: Richard Cornuelle's Call to Understand Associations Steven Grosby 8. Comment: Don't Forget the Barter in "Truck, Barter And Exchange"! Shaun P. Hargeaves Heap III. Human(e) Economics 9. Between Gemeinschaft and Gesellschaft: The Stories We Tell Emily Chamlee-Wright and Virgil Henry Storr 10. Community, the Market and the State: Insights from German Neoliberalism Samuel Gregg 11. Bourgeois Love Deirdre McCloskey 12. Comment: Behind the Veil of Interest Laurent Dobuzinskis IV. Entangled Spheres 13. How is Community Made? Colin Danby 14. Commerce, Community, and Digital Gifts David Elder-Vass 15. Classical Liberalism and the Firm: A Troubled Relationship David Ellerman 16. Comment: Exploring the Liminal Spaces between Commerce and Community Martha A. Starr V. Not by Commerce Alone 17. Reciprocity, Calculation, and Non-Monetary Exchange Steven Horwitz 18. Kidneys, Commerce, and Communities Neera Badhwar 19. Banks and Trust in Adam Smith Maria Pia Paganelli 20. Comment: Bankers, Vampires, and Organ Sellers: Who Can You Trust? John Thrasher and David Schmidt ENVOI The Apologia of Mercurius Frederick Turner
This essay introduces the key themes, and papers, in an edited volume entitled, Commerce and Comm... more This essay introduces the key themes, and papers, in an edited volume entitled, Commerce and Community: Ecologies of Social Cooperation. Since the end of the Cold War, the human face of economics has gained visibility and generated new conversations among economists and other social theorists. The reductive and mechanical “economic systems” that characterized the capitalism vs. socialism debates of the mid-twentieth century have given way to pluralistic ecologies of economic provisioning in which complex agents cooperate via heterogeneous forms of production and exchange. Through a multidisciplinary approach, this book examines how this pluralistic turn in economic thinking bears upon the venerable social-theoretical division of cooperative activity into separate spheres of impersonal Gesellschaft (commerce) and ethically thick Gemeinschaft (community). This introduction explains how, drawing resources from diverse disciplinary and philosophical traditions, the essays in the collection offers a set of fresh, varied, and critical appraisals of the Gemeinschaft/Gesellschaft segregation of face-to-face community from impersonal commerce. Some authors issue urgent calls to transcend this dualism, whilst others propose to recast it in more nuanced ways or affirm the importance of treating impersonal and personal cooperation as ethically, epistemically, and economically separate worlds. Yet even in their disagreements, the contributors all paint the process of voluntary cooperation – the space between commerce and community – with uncommon color and nuance by traversing the boundaries that once segregated the thin sociality of economics (as science of commerce) from the thick sociality of sociology and anthropology (as sciences of community). The goal is to facilitate a critical exchange among economists, philosophers, sociologists, anthropologists, and other social theorists by exploring the overlapping notions of cooperation, rationality, identity, reciprocity, trust, and exchange that emerge from multiple traditions of thought within and across their respective disciplines.
"Education is the source of all we have and the spring of all our future joys," William... more "Education is the source of all we have and the spring of all our future joys," William J. Edwards once wrote. "Our religion, our morality, and that which is highest and best in our social and civic life, all come from education. Therefore, it is the primary factor in the elevation of all races." On New Year's Day 1889, at the age of 20, this son of former slaves arrived at the Tuskegee Institute in Alabama to begin a lifelong pursuit of moral and material improvement of the rural South. Under the leadership of its president and founder Booker T. Washington, the Tuskegee Institute was dedicated to providing black tenant farmers with a solid foundation in basic education and the practical skills they needed to work in agriculture and industry. Following his mentor, Edwards founded the Snow Hill Normal and Industrial Institute in Wilcox County, Alabama, and devoted his life to helping people in his local community lift themselves out of poverty. Edwards was born on September 12, 1869, and raised by his paternal grandmother and an aunt, who saw him through a debilitating childhood illness. After years of picking cotton and sharecropping, he paid off his own medical bills and made his way to Tuskegee. When he arrived, Edwards was unfamiliar with the use of a toothbrush or a knife and fork, yet he qualified for second-year classes in all subjects except grammar. He worked on the Institute's farm and listened each Sunday evening to Washington exhort his students to go back and uplift their home communities. After graduating from Tuskegee in 1893, Edwards decided that his native region needed a school. The Alabama Black Belt counties were home to more than 200,000 blacks, of whom more than 40 percent were of school age, but only one local school accepted blacks, and that one was private. In the fall of 1893, he opened the Snow Hill Institute in a one-room log cabin with three students. Edwards received no state appropriation for his school, though he did accept a gift of seven acres from a local white landowner. He had offers of support from several local churches, but turned them down because he was determined to keep his school free of "isms" and "thoroughly religious in its spirit, but entirely undenominational." In his memoir he wrote that the area needed "a school that would endeavor to make education practical rather than theoretical; a school that would train men and women to be good workers, good leaders, good husbands, good wives, and finally train them to be fit citizens of the State and proper subjects for the Kingdom of God." Edwards was especially concerned about the failure of blacks to become property owners. …
Scholars have increasingly conceptualized American civil society as a realm of mediating structur... more Scholars have increasingly conceptualized American civil society as a realm of mediating structures that humanize our lives by shielding us from the power of society’s megastructures (whether the State or multinational corporations). This focus on structural position and the work of “mediation” has tended to crowd out an alternative exploration of the family, faith communities, clubs, and voluntary associations rooted in an exploration of their custodial and creative functions in relationship to the traditions through which American society persists. This chapter draws upon Edward Shils’ seminal work, Tradition, to argue that the essential function of these social institutions is to renew the patterns of belief and conduct that guide human action and enable the re-enactment of such patterns across generations. It highlights the importance of Shils’ understanding of the intrinsic value and authority of traditionality in light of the ultimate frailty and insufficiency of rationalit...
"Education is the source of all we have and the spring of all our future joys," William... more "Education is the source of all we have and the spring of all our future joys," William J. Edwards once wrote. "Our religion, our morality, and that which is highest and best in our social and civic life, all come from education. Therefore, it is the primary factor in the elevation of all races." On New Year's Day 1889, at the age of 20, this son of former slaves arrived at the Tuskegee Institute in Alabama to begin a lifelong pursuit of moral and material improvement of the rural South. Under the leadership of its president and founder Booker T. Washington, the Tuskegee Institute was dedicated to providing black tenant farmers with a solid foundation in basic education and the practical skills they needed to work in agriculture and industry. Following his mentor, Edwards founded the Snow Hill Normal and Industrial Institute in Wilcox County, Alabama, and devoted his life to helping people in his local community lift themselves out of poverty. Edwards was born on September 12, 1869, and raised by his paternal grandmother and an aunt, who saw him through a debilitating childhood illness. After years of picking cotton and sharecropping, he paid off his own medical bills and made his way to Tuskegee. When he arrived, Edwards was unfamiliar with the use of a toothbrush or a knife and fork, yet he qualified for second-year classes in all subjects except grammar. He worked on the Institute's farm and listened each Sunday evening to Washington exhort his students to go back and uplift their home communities. After graduating from Tuskegee in 1893, Edwards decided that his native region needed a school. The Alabama Black Belt counties were home to more than 200,000 blacks, of whom more than 40 percent were of school age, but only one local school accepted blacks, and that one was private. In the fall of 1893, he opened the Snow Hill Institute in a one-room log cabin with three students. Edwards received no state appropriation for his school, though he did accept a gift of seven acres from a local white landowner. He had offers of support from several local churches, but turned them down because he was determined to keep his school free of "isms" and "thoroughly religious in its spirit, but entirely undenominational." In his memoir he wrote that the area needed "a school that would endeavor to make education practical rather than theoretical; a school that would train men and women to be good workers, good leaders, good husbands, good wives, and finally train them to be fit citizens of the State and proper subjects for the Kingdom of God." Edwards was especially concerned about the failure of blacks to become property owners. …
I. Social Cooperation 1. The Evolution of Human Cooperation Samuel Bowles and Herbert Gintis 2. T... more I. Social Cooperation 1. The Evolution of Human Cooperation Samuel Bowles and Herbert Gintis 2. The Theory of Social Cooperation Historically and Robustly Contemplated Peter J. Boettke and Daniel J. Smith 3. Commerce and Beneficence: Adam Smith's Unfinished Project Robert F. Garnett, Jr. 4. Comment: Entering the "Great School of Self-Command": The Moralizing Influence of Markets, Language and Imagination Sandra J. Peart II. Identity and Association 5. Commerce, Reciprocity and Civil Virtues: The Contribution of the Civil Economy Luigino Bruni 6. What Does True Individualism Really Involve? Overcoming Market-Philanthropy Dualism in Hayekian Social Theory Paul Lewis 7. Methodological Individualism and Invisible Hands: Richard Cornuelle's Call to Understand Associations Steven Grosby 8. Comment: Don't Forget the Barter in "Truck, Barter And Exchange"! Shaun P. Hargeaves Heap III. Human(e) Economics 9. Between Gemeinschaft and Gesellschaft: The Stories We Tell Emily Chamlee-Wright and Virgil Henry Storr 10. Community, the Market and the State: Insights from German Neoliberalism Samuel Gregg 11. Bourgeois Love Deirdre McCloskey 12. Comment: Behind the Veil of Interest Laurent Dobuzinskis IV. Entangled Spheres 13. How is Community Made? Colin Danby 14. Commerce, Community, and Digital Gifts David Elder-Vass 15. Classical Liberalism and the Firm: A Troubled Relationship David Ellerman 16. Comment: Exploring the Liminal Spaces between Commerce and Community Martha A. Starr V. Not by Commerce Alone 17. Reciprocity, Calculation, and Non-Monetary Exchange Steven Horwitz 18. Kidneys, Commerce, and Communities Neera Badhwar 19. Banks and Trust in Adam Smith Maria Pia Paganelli 20. Comment: Bankers, Vampires, and Organ Sellers: Who Can You Trust? John Thrasher and David Schmidt ENVOI The Apologia of Mercurius Frederick Turner
This essay introduces the key themes, and papers, in an edited volume entitled, Commerce and Comm... more This essay introduces the key themes, and papers, in an edited volume entitled, Commerce and Community: Ecologies of Social Cooperation. Since the end of the Cold War, the human face of economics has gained visibility and generated new conversations among economists and other social theorists. The reductive and mechanical “economic systems” that characterized the capitalism vs. socialism debates of the mid-twentieth century have given way to pluralistic ecologies of economic provisioning in which complex agents cooperate via heterogeneous forms of production and exchange. Through a multidisciplinary approach, this book examines how this pluralistic turn in economic thinking bears upon the venerable social-theoretical division of cooperative activity into separate spheres of impersonal Gesellschaft (commerce) and ethically thick Gemeinschaft (community). This introduction explains how, drawing resources from diverse disciplinary and philosophical traditions, the essays in the collection offers a set of fresh, varied, and critical appraisals of the Gemeinschaft/Gesellschaft segregation of face-to-face community from impersonal commerce. Some authors issue urgent calls to transcend this dualism, whilst others propose to recast it in more nuanced ways or affirm the importance of treating impersonal and personal cooperation as ethically, epistemically, and economically separate worlds. Yet even in their disagreements, the contributors all paint the process of voluntary cooperation – the space between commerce and community – with uncommon color and nuance by traversing the boundaries that once segregated the thin sociality of economics (as science of commerce) from the thick sociality of sociology and anthropology (as sciences of community). The goal is to facilitate a critical exchange among economists, philosophers, sociologists, anthropologists, and other social theorists by exploring the overlapping notions of cooperation, rationality, identity, reciprocity, trust, and exchange that emerge from multiple traditions of thought within and across their respective disciplines.
"Education is the source of all we have and the spring of all our future joys," William... more "Education is the source of all we have and the spring of all our future joys," William J. Edwards once wrote. "Our religion, our morality, and that which is highest and best in our social and civic life, all come from education. Therefore, it is the primary factor in the elevation of all races." On New Year's Day 1889, at the age of 20, this son of former slaves arrived at the Tuskegee Institute in Alabama to begin a lifelong pursuit of moral and material improvement of the rural South. Under the leadership of its president and founder Booker T. Washington, the Tuskegee Institute was dedicated to providing black tenant farmers with a solid foundation in basic education and the practical skills they needed to work in agriculture and industry. Following his mentor, Edwards founded the Snow Hill Normal and Industrial Institute in Wilcox County, Alabama, and devoted his life to helping people in his local community lift themselves out of poverty. Edwards was born on September 12, 1869, and raised by his paternal grandmother and an aunt, who saw him through a debilitating childhood illness. After years of picking cotton and sharecropping, he paid off his own medical bills and made his way to Tuskegee. When he arrived, Edwards was unfamiliar with the use of a toothbrush or a knife and fork, yet he qualified for second-year classes in all subjects except grammar. He worked on the Institute's farm and listened each Sunday evening to Washington exhort his students to go back and uplift their home communities. After graduating from Tuskegee in 1893, Edwards decided that his native region needed a school. The Alabama Black Belt counties were home to more than 200,000 blacks, of whom more than 40 percent were of school age, but only one local school accepted blacks, and that one was private. In the fall of 1893, he opened the Snow Hill Institute in a one-room log cabin with three students. Edwards received no state appropriation for his school, though he did accept a gift of seven acres from a local white landowner. He had offers of support from several local churches, but turned them down because he was determined to keep his school free of "isms" and "thoroughly religious in its spirit, but entirely undenominational." In his memoir he wrote that the area needed "a school that would endeavor to make education practical rather than theoretical; a school that would train men and women to be good workers, good leaders, good husbands, good wives, and finally train them to be fit citizens of the State and proper subjects for the Kingdom of God." Edwards was especially concerned about the failure of blacks to become property owners. …
Scholars have increasingly conceptualized American civil society as a realm of mediating structur... more Scholars have increasingly conceptualized American civil society as a realm of mediating structures that humanize our lives by shielding us from the power of society’s megastructures (whether the State or multinational corporations). This focus on structural position and the work of “mediation” has tended to crowd out an alternative exploration of the family, faith communities, clubs, and voluntary associations rooted in an exploration of their custodial and creative functions in relationship to the traditions through which American society persists. This chapter draws upon Edward Shils’ seminal work, Tradition, to argue that the essential function of these social institutions is to renew the patterns of belief and conduct that guide human action and enable the re-enactment of such patterns across generations. It highlights the importance of Shils’ understanding of the intrinsic value and authority of traditionality in light of the ultimate frailty and insufficiency of rationalit...
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