Cultural Goods and the Limits of the Market

Keat, Russell

doi:10.1057/9780230595767

Cited by 94 publications

(41 citation statements)

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“…This is to say that in MacIntyre's framework, as noted above, internal goods relate both to the excellence of the product or service and the 'perfection' of practitioners in the process. But the extension of MacIntyre's work suggested by Beadle (2013) and Keat (2000) (noted above and discussed more fully in Moore, 2012, p.380) also includes customers. Keat, in particular, has argued that those who are the beneficiaries of the outputs of the practice -in this case the customers who purchase the goods -may well be excellent judges of such output, and that they do, in some sense at least, determine the standards of excellence in the practice (2000, p.128-9).…”

Section: Insert Tables 4 and 5 About Herementioning

confidence: 99%

MacIntyrean Virtue Ethics in Business: A Cross-Cultural Comparison

Fernando

Moore

2014

J Bus Ethics

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This paper seeks to establish whether the categories of MacIntyrean virtue ethics as applied to business organizations are meaningful in a non-western business context. It does so by building on research reported in Moore (Organ Stud, 33(3): 363-387, 2012) in which the application of virtue ethics to business organizations was investigated empirically in the UK, based on a conceptual framework drawn from MacIntyre's work (After Virtue 2007). Comparing these results with an equivalent study in Sri Lanka, the paper finds that the categories are meaningful but that there are both similarities to and considerable differences in the content of these categories from the UK study. The paper draws on aspects of institutional theory to explore and explain these findings. Overall, there is supportive evidence that the categories of MacIntyrean virtue ethics are generalizable, and so can be used to characterize problems of organizational virtue and vice around the world, while providing evidence that there may be polities which are more conducive to the 'practice-like conduct of production' (Keat, Philos Manag, 7(1): 77-91, 2008). Comparing these results with an equivalent study in Sri Lanka, the paper finds that the categories are meaningful but that there are both similarities to and considerable differences in the content of these categories from the UK study. The paper draws on aspects of institutional theory to explore and explain these findings.Overall, there is supportive evidence that the categories of MacIntyrean virtue ethics are generalizable, and so can be used to characterise problems of organizational virtue and vice around the world, while providing evidence that there may be polities which are more conducive to the 'practice-like conduct of production ' (Keat, 2008).2

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Section: Insert Tables 4 and 5 About Herementioning

confidence: 99%

MacIntyrean Virtue Ethics in Business: A Cross-Cultural Comparison

Fernando

Moore

2014

J Bus Ethics

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“…For cultural and media products are surely vital ways in which people deliberate, and are exposed to deliberation over, the nature of products, and about whether they meaningfully enhance people s lives. In this respect, as the moral economy philosopher Russell Keat (2000) has pointed out, cultural and media products can be understood as meta-goods: goods that can be about other goods and that can serve to develop people s capacities to make judgments about the nature and possibility of well-being. Education too is another vital enabler of such meta-discourse, but in fact education often carries out this function…”

Section: Well-being Quality Of Life Flourishingmentioning

confidence: 99%

“…In other work, including her defences of what Americans tend to call liberal education Nussbaum (1997Nussbaum ( , 2001 suggested how access to a rich set of artistic-aesthetic experiences might help people to understand and enhance vital emotional, imaginative and cognitive capabilities. As with Keat s moral-economic approach, discussed above (Keat, 2000), this is fundamentally a matter of the value of culture and Nussbaum s attention to the affective dimensions of culture linked to her capabilities approach, provides a deeper basis for grounding a moral economy approach s conception of the value of media and culture, in terms of their ability to contribute to flourishing.…”

Section: Capabilitiesmentioning

confidence: 99%

Capitalism and the media: moral economy, well-being and capabilities

Hesmondhalgh

2016

Media, Culture & Society

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This version has still to be copy-edited and proof-read for final publication, and may still contain typos. Some references may be missing. AbstractThis article aims to contribute to the renewal of consideration of media and culture under capitalism, by seeking solid normative foundations for critique via various compatible elements: moral economy, well-being understood as flourishing, Sen and Nussbaum s capabilities approach, and the value of culture. Insufficient attention has been paid to normative and conceptual issues concerning capitalism, media and culture.Moral economy approaches might help fill this gap by valuably providing a richly critical ethics-based approach to economy and society, compatible with the best political economy. Two further concepts, compatible with moral economy, can reinvigorate and renew critique of capitalism, media and culture. The first is a particular (Aristotelian) conception of well-being, understood as flourishing. This is outlined, and its potential contribution to critique of media and culture under capitalism is explicated. The second is capabilities, which can provide a basis for dealing with different understandings of flourishing. The article outlines the capabilities approach, analyses rare applications of it to media and culture, and explains how these applications might be built upon, by developing Nussbaum s work in a way that could ground critique in an understanding of the potential value of media and culture in contributing to people s flourishing Keywords: capitalism and media, moral economy, capabilities, well-being, flourishing, value of culture, ethical turn, Nussbaum ArticleNot so long ago, capitalism was a concept largely ignored in public discourse and social science, other than by Marxists. Things have changed since the turn of the century.Faced with the prospect of devastating climate change, growing inequality and the 2 devotion of vast resources to goods and services that do not seem to answer to meaningful human needs, capitalism itself has come under scrutiny. Academics, journalists, and even the Pope have weighed in. Some accounts have achieved a remarkable degree of attention, acclaim and sales (such as Piketty, 2014). As a result, debates about capitalism are perhaps now more diverse, contested and confusing than ever. The plethora of commentary seems not to have significantly restrained the pursuit of unbridled capitalism. But there is now widespread acceptance that capitalism is a meaningful way to describe a vital systemic aspect of the world in which we live, and a growing appreciation that a fuller critical understanding of this mysterious entity might be helpful for humanity.It is not clear however that there has been a similar growth in attention to capitalism in recent debates about culture and about the communication media. This is in spite of the fact that developments in these realms seem to confirm a sense of capitalism s onward march, and in some respects are at the core of recent changes in capitalism. In particular, the rise of the...

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“…Keat (2000), following the work of Alasdair MacIntyre (1981), calls these practices: 'any coherent and complex form of socially established cooperative activity through which goods internal to that form of activity are realised' (Keat,22). If cultural goods are produced according to standards established by that practice then the value of these goods emerges, in part, from that practice.…”

Section: Social Network Marketsmentioning

confidence: 99%

“…As succinctly presented by Russell Keat (2000), these arguments have historically suggested that the market only recognises consumer preferences, and is indifferent to the specific quality of these. It satisfies individual wants 'as they happen to be', and does not concern itself with 'the kinds of critical or reflective processes upon which, ideally, individuals might want to base their judgements of what is valuable to them' (46).…”

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confidence: 99%

Creative industries: a new direction?

O’Connor

2009

International Journal of Cultural Policy

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Cultural Goods and the Limits of the Market

Cited by 94 publications

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MacIntyrean Virtue Ethics in Business: A Cross-Cultural Comparison

MacIntyrean Virtue Ethics in Business: A Cross-Cultural Comparison

Capitalism and the media: moral economy, well-being and capabilities

Creative industries: a new direction?

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