999 resultados para Substitution (Economics)


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The growth of the agricultural economics profession in Australia is evaluated within the context of government policy. Particular economists and agricultural economists were instrumental in questioning the government's policy approach to agriculture. Their life work is assessed to ascertain their legacy to this country through their research, teaching and writing.

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The practice of excluding meat from Adventist schools is at odds with the practice of many Adventists, and the Church which, while recommending vegetarianism, does not require it. The study investigates vegetarianism and explores the origin and aims of home economics, education and Seventh-day Adventism. These components were considered according to the three cognitive interests of the philosopher Jurgen Habermas.

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Data from questionnaires mailed to post-primary home economics teachers suggests that they possess untapped knowledge and expertise that could be used in intersectoral approaches to health promotion outside classroom teaching.

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The Commission on Graduate Education in Economics had raised several concerns regarding the role of mathematics in graduate training in economics (Krueger, 1991; Colander, 1998, 2005). This paper undertakes a detailed scrutiny of the notion of a utility function to motivate and describe the common patterns across mathematical concepts and results that are used by economists. In the process one arrives at a classification of mathematical terms which is used to state mathematical results in economics. The usefulness of the classification scheme is illustrated with the help of a discussion of Arrow's impossibility theorem. Common knowledge of the patterns in mathematical concepts and results could be effective in enhancing communication between students, teachers and researchers specializing in different sub-fields of economics.

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This paper provides a theoretical discussion on what analytical insight is gained by viewing religion as both a pure and impure public good. It suggests that organized religion converts a public good into an excludable club good and can be viewed as providing both an access regime for this club good as well as acting as an intermediary. Interestingly, this drives a wedge between the ardent and moderate adherents of a religion. It also presents an analysis of trust in social relationships when organized religion works to provide a credible signal of trustworthiness.