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1

The Chinese Moral Crisis and Moral Capital

100%
Guozhong X.
Dialogue and Universalism
|
2017
|
issue 4
99-106
EN
“Moral capital” is a concept emerged in the China ethical community at the end of the 20th century. The issue of moral capital arises from discussions about economy and ethics. The controversial point in this concept consists in that morality is a kind of capi-tal. Will morality become a capital? I think it is possible. The interpretation of the con-cept “capital” should go back to the logical starting point of economics, namely, “ratio-nal-economic man.” From the perspective of moral philosophy, every economic activity is committed to morality. The maximization of self-interest is only a part of rationality. Rationality should also cover the acquisition of no self-interest valuable goals. People’s economic behaviors may also be connected with culture, ethics, intelligence, aesthetic appreciation or emotions. I think it is time to radically reform rationality. The issue of moral capital reinterprets capital by basing on humanity. The core of moral capital con-sists in the revealing of capital’s property of value; this value functions against the bac-kground of the socialist market economy system. It is the issue of economic justice in the context of contemporary China.
2
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Moral Capital in the Game Field: Conversion and Accumulation

100%
Zarzycki R.
Zoon Politikon
|
2018
|
issue 9 Special Issue
156-177
EN
The paper recognizes mechanisms of capital conversion among given social games, which allows in turn to explain the process of commodification of morality. Conclusions depicting the structure of relations between the financial and moral capitals are used to analyse two practical examples: the concepts of SDG and CSR. The paper proposes a useful way of addressing phenomena on the borderline of economics and ethics, which allows to formulate further research problems.
3
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Social and Economic Significance of Moral Capital

75%
Wódka M.
Annales. Etyka w Życiu Gospodarczym
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2017
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vol. 20
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issue 4
65-75
EN
In recent years, or even months, Polish scholars have gradually become more and more interested in moral capital. Generally, they have addressed this issue without going into much detail. Building on the latest publications which describe moral capital, this paper thoroughly explores the issue of the social and economic significance of moral capital. As a result, moral capital will be presented from two complementary points of view, namely sociological and economic.
4
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Kategoria moral capital w etyce społeczno-gospodarczej

75%
Wódka M., John Paul II Catholic University of Lublin, marek.wodka@kul.pl
Annales. Etyka w Życiu Gospodarczym
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2016
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vol. 19
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issue 3
EN
The theory of human capital is a vital common point of economics and social-economic ethics. In the economic literature there are two accounts of human capital. In the first account, the human capital is the human himself, as a creator of goods and services (A. Smith, J.S. Mill, T.W. Schultz). In the other account, the capital consists of the skills, abilities, knowledge, energy and health that the human possesses (D. Begg, J.B. Say, G.S. Becker). In economic ethics, human capital is profoundly analysed in relation to economic growth. However, the growth depends not only on the physical and mental health of businesspersons and employees, their education and professional skills, but also on their moral development. The category of human capital – although it remains quite trendy – gets interpreted in reductionist ways, i.e. in economic dimensions only, whereas the human factor in the economy should be extended to the category of moral capital. These days, the concept of moral capital begins to play a very serious role in the foundations of social sciences. The objectives of this paper are: to compare different theories of human capital, to emphasize the need for a comprehensive account of the subject, and to defend a thesis that moral capital resources support business efficiency.
5
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Kapitał moralny w polu gry: konwersja i akumulacja

63%
Zarzycki R.
Zoon Politikon
|
2015
|
issue 6
89-108
PL
Praca rozpoznaje mechanizmy konwersji kapitałów właściwe wybranym grom społecznym, co z kolei dostarcza objaśnień procesu komodyfikacji moralności. Wnioski przedstawiające strukturę relacji pomiędzy kapitałem finansowym i moralnym wykorzystane zostają do analizy dwóch praktycznych przykładów: koncepcji MDG i CSR. Praca wprowadza użyteczny sposób mówienia o zjawiskach z pogranicza ekonomii i etyki, co pozwala formułować dalsze problemy badawcze.
EN
The paper recognizes mechanisms of capital conversion among given social games, which allows in turn to explain the process of commodification of morality. Conclusions depicting the structure of relations between the financial and moral capitals are used to analyze two practical examples: the concepts of MDGs and CSR. The paper proposes a useful way of addressing phenomena on the borderline of economics and ethics, which allows to formulate further research problems.
6
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Herosi czy ofiary? Kapitał moralny Polaków w narracji Muzeum II Wojny Światowej w Gdańsku

63%
Markowska B.
Kultura i Społeczeństwo
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2019
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vol. 63
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issue 2
163-190
PL
The author analyzes the narrative of the Museum of the Second World War in Gdańsk using the category of moral capital, which is defined as a supply of moral stories influencing the moral status of the collective entity described as perpetrator or victim of a given event. The author considers that the decision, in 2008, to create the museum was one of the most important initiatives of Polish historical policy. From the beginning, the idea of the museum was the source of disputes, primarily concerning the shape of the Polish narrative about the war. Discussions on the subject and divisions in the political scene led to a spectacular “takeover” of the museum shortly after its opening in 2017. The management was changed and numerous alterations to the main exhibitions were made. The first version of the exhibition stressed the universalism of the experiences of civilians, including Poles, as victims of war-time terror, poverty, fear, occupation, forced labor, or extermination. After analyzing the narrative content of the exhibition opened in March 2019, the author of the article claims that in the modified version we can observe the (re)construction of a heroic narrative, aimed at reinforcing the moral capital of Poles.
7
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Solidarity Mobilisation Capital and Its Conversions. From the Solidarity Movement of 1980–1981 to the Movement to Help War Refugees from Ukraine in 2022–2023

51%
Rymsza M.
Zeszyty Naukowe KUL
|
2023
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vol. 66
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issue 4
5-30
EN
The initiative to help war refugees from Ukraine undertaken in Poland after the Russian Federation’s attack on Ukraine in February 2022 is explained in the paper a social phenomenon with reference to the author’s concept of solidarity-mobilisation capital. In this respect, at the foundation of the mobilisation competence of Poles lies the experience of social self-organisation related to the activity of the Solidarity movement of 1980–1981. This experience consolidated patterns of social self-organisation understood as the ability to launch mass social actions on an ad hoc basis. The development of the movement was interrupted by its delegitimisation by the imposition of martial law in December 1981. This meant that the mechanisms for converting the capital of extraordinary mobilisation into solidarity capital as a collective disposition for organised action for the common good – as a normalised state of affairs – did not have time to develop. This intense collective experience, however, left a lasting mark as an intergenerationally transformed disposition for extraordinary mobilisation in specific situations requiring society-wide solidarity, recorded in collective memory. Such a situation was created in 2022 in connection with the influx of war refugees from Ukraine into Poland, and the solidarity mobilisation capital activated at that time made it possible to launch a grass-rooted social aid campaign, thanks to which there was no need to set up refugee camps. At the same time, due to the need to continue providing assistance to war refugees in connection with Ukraine’s protracted defence war, the war-refugee aid movement provides an opportunity to convert the activated capital of extraordinary mobilisation into a social, institutional and moral capital of solidarity. If this happens, the refugee-aid movement will be an immensely important general social experience of citizen empowerment.
PL
Akcja pomocy uchodźcom wojennym z Ukrainy prowadzona w Polsce po napaści Federacji Rosyjskiej na Ukrainę w lutym 2022 roku jest przykładem nadzwyczajnej mobilizacji społecznej. Fenomen tej akcji pomocowej jest analizowany w artykule z odwołaniem do autorskiej koncepcji solidarnościowego kapitału mobilizacyjnego. Podstawą kompetencji mobilizacyjnych Polaków są doświadczenia samoorganizacji społecznej związane z działalnością ruchu Solidarności w latach 1980–1981. Doświadczenia te utrwaliły wzory samoorganizacji społecznej w postaci umiejętności uruchamiania ad hoc masowych akcji społecznych. Przerwanie rozwoju ruchu przez jego delegalizację po wprowadzeniu stanu wojennego w grudniu 1981 r. sprawiło, że nie zdążyły się wówczas wytworzyć mechanizmy konwersji kapitału nadzwyczajnej mobilizacji w kapitał solidarności jako zbiorową dyspozycję do zorganizowanego działania na rzecz dobra wspólnego w stanie normalizacji. Niemniej jednak doświadczenie zbiorowego zaangażowania w ruch Solidarności pozostawiło trwały ślad w pamięci zbiorowej w formie przekazywanej międzypokoleniowo dyspozycji do nadzwyczajnej mobilizacji społecznej w sytuacjach szczególnych. Taką sytuację wywołał w 2022 roku kryzys migracyjny związany z napływem uchodźców wojennych z Ukrainy, a aktywowany solidarnościowy kapitał mobilizacyjny pozwolił na społeczną absorpcję uchodźców bez konieczności tworzenia obozów dla uchodźców. Potrzeba udzielania pomocy uchodźcom w dłuższej perspektywie czasowej stwarza okazję do przekształcania aktywowanego kapitału nadzwyczajnej mobilizacji w społeczno-instytucjonalno-moralny kapitał solidarności. Jeśli tak się stanie, ruch pomocy uchodźcom będzie niezwykle ważnym ogólnospołecznym doświadczeniem o charakterze uobywatelniającym.
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