The European Patterns of "Homo Academicus“ and The Chances of Its Evolution In Current Hungarian Higher Education

In the recent four or five years, there have been abrupt and radical changes in the governance of Hungarian higher education. It can then be interesting to assess the state of “homo academicus“ as it looks currently in Hungary. The notion of “homo academicus“ is obvious: it concerns participants in the system of a country’s higher education. The paper as follows still comes back to the definition of “homo academicus“ by referring first to it as occupation, or rather as a profession that can be interpreted in terms of sociology. Secondly, some historic patterns can also be mobilised, based on the assumption that university is a very European institutions that is even rooted in the tradition of the Middle Ages. The elbow-room of seeking for identity and the role to be filled by academics are limited by the effective system of the governance of higher education. It is a key to the chances of academics of meeting the historically corroborated professional standards that they exercise academic freedom. As it cannot be done individually, but in cooperation (through a collegial system), academic freedom is always combined with collective action. The field where this freedom can be exercised can be specified through university autonomy, the lack of which makes a serious barrier to the full development of a character of “homo academicus“. This is now the case in Hungary, the paper suggests. The paper seeks to gain deeper understanding of the character of academics, their vocation and professional roles, and the governance of higher education, serving as the environment for academic activity, by creating a conceptual framework. The paper is established on the results of sociological research and the experience of legal management, although it remains to be of theoretical nature. It criticises the current Hungarian situation of the governance of higher education, arguing for the reconstruction of university autonomy and financial stability. It also emphasises the importance of predictable regulations.

Tér és teljesség - Fenntarthatóság a területhasználatban és az építési tevékenységben

A cikk a fenntarthatóság témakörét a területhasználatra és az építési tevékenységre fókuszálva járja körül. Noha kész receptekkel nem szolgál, természet, társadalom és gazdaság egészlátó (integrált) szemlélete alapján néhány radikális, normalitást célzó – főként ökológiai gazdaságtani – szempontot fogalmaz meg, amelyekkel egy fenntarthatóbb rendszert alakíthatunk ki. Mivel az írást a fenntarthatóság kérdésköre ihlette, a természeti környezettel kapcsolatos megfontolások a kidolgozottabbak, s csak esetlegesen (ám elválaszthatatlanul) kapcsolódnak hozzájuk a társadalmi vonatkozások. A tanulmányból mindenesetre – implicit módon – így is kitűnik, hogy a fenntarthatóság eszméje (amely elsősorban a természeti korlátokból fakad) nem mond ellent a társadalmi-emberi kiteljesedésnek, azaz a közjónak, ha az embert és a társadalmat a maga teljességében szemléljük, s nem valamilyen torz és leegyszerűsítő (például a homo oeconomicus) ideológia alapján. A cikkben a radikális javaslatokat kevésbé radikális – környezetgazdasági – nézetek ellenpontozzák, mintegy érzékeltetve a problémakör és a megközelítésmódok rendkívüli összetettségét.

The moral economic man

Economic behavior is multifaceted and context-dependent. However, the so-called Homo Oeconomicus model states that agents are perfectly rational, self-interest-maximizing beings. This model can be criticized on both empirical and normative grounds. Understanding economic behavior requires a more complex and dynamic framework. In the "I & We" paradigm developed by Amitai Etzioni, economic behavior is co-determined by utility calculations and moral considerations. Two major factors can explain the ethicality of economic behavior; namely, the moral character of the agents and the relative cost of ethical behavior. Economic agents are moral beings, but the ethical fabric of the economy determines which face of the Moral Economic Man predominates.

Future of Capitalism

The moral foundation of capitalism should be reconsidered. Modern capitalism is disembedded from the social and cultural norms of society and produced a deep financial, ecological and social crisis. Competitiveness is the prevailing ideology of today’s business and economic policy. Companies, regions, and national economies seek to improve their productivity and gain competitive advantage. But these efforts often produce negative effects on various stakeholders at home and abroad. Competitiveness involves self-interest and aggressivity and produces monetary results at the expense of nature, society and future generations The collaborative enterprise framework promotes a view in which economic agents care about others and themselves and aim to create values for all the participants in their business ecosystems. Their criterion of success is mutually satisfying relationships with the stakeholders. New results of positive psychology and the Homo reciprocans model of behavioral sciences support this approach. The economic teachings of world religions challenge the way capitalism is functioning, and their corresponding perspectives are worthy of consideration. They represent life-serving modes of economizing which can assure the livelihood of human communities and the sustainability of natural ecosystems. Ethics and the future of capitalism are strongly connected. If we want to sustain capitalism for a long time we have to create a less violent, more caring form of it.