Many faiths have extensive literature and legal code on the accumulation and use of wealth; and many businesses rely on these ethical guidelines, both as a result of the religious beliefs of owners and managers, and as a way of ensuring that their actions meet the otherwise unwritten ethical standards of local communities.
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In Christianity, the basis of this theology is the Old Testament and the New Testament.
For example, Jesus asked his disciples, "If you lend to those from whom you hope to receive, what credit is that to you?" Luke 6:34. Although this may be a general injunction to disinterested benevolence, it has also been read as a condemnation of interest or usury. Jesus referenced this especially when one lends to another believer, the idea being that, as a Christian with an eternal mindset, ultimately God is our rewarder and lending to a fellow believer should be left to God to reward over collecting nominal interest.
The Protestant Ethic and the Spirit of Capitalism is a book written by Max Weber, a German economist and sociologist, in 1904 and 1905 that began as a series of essays. Weber felt that Protestants were more prone to individualism and had been active supporters of capitalism.
However, there is also a Catholic tradition of business ethics, as seen in the social doctrine of the Church, the organization Legatus, and the encyclicals Rerum Novarum and Centesimus Annus.
Researchers in the theory of religious economy have found insight in the 1985 paper Market Economy and Ethics by then Cardinal Joseph Ratzinger, which attempts to demonstrate the relationship between trust-based economies and faith-based morality. Press articles have argued that Ratzinger's paper was the first to predict the 2008-2009 economic crisis.
The basis of all Jewish law is the Torah; here there are more commandments concerning the kashrut (fitness) of one's money than the kashrut of food (see 613 Mitzvot). These laws are developed and expanded upon in the Mishnah and the Talmud (particularly in Order Nezikin), and are then delineated in the major codes of Jewish law (e.g. Mishneh Torah, 12th c.; Shulkhan Arukh, particularly Choshen Mishpat, 16th c.). A wide array of topics on business ethics are discussed in the responsa literature.
Rabbi Yisrael Lipkin Salanter (19th century), founder of the Mussar movement in Eastern European, taught that just as one checks carefully to make sure their food is kosher, so too should one check to see if their money is earned in a kosher fashion (Chofetz Chaim, Sfat Tamim, chapter 5). The teachings go much further: there is a widely quoted tradition (see for e.g. Kitzur Shulkhan Arukh 62:1; originating in Talmud Shabbat 31a) that in one's judgement in the next world, the first question asked is: "were you honest in business?"
Key principles in Jewish business ethics include the requirement of accurate weights and measures, the prohibition of monetary or verbal deception, the prohibition against misrepresentation (geneivat da'at), and the prohibition against putting a stumbling block before the blind. The principle of Torah im Derech Eretz is often understood to require people to engage in productive labor while also warning against materialism.
For Islam, the basis of these laws is the Qur'an, and they are amplified in the Hadith. Muslim wealth ethics include avoidance of the exploitation of people in need through lending them money at interest (riba) and prohibitions against false advertising; under Islamic law, if a vendor sells an item by making false claims about it, the customer has the right to have the transaction cancelled.
There is also a history of applying Buddhist principles to business. E. F. Schumacher (best known for Small is Beautiful (1972), a Buddhist approach to economics) wrote Good Work in 1979 where he explored business ethics particularly from the perspective of employees. Schumacher suggested a number of alternate approaches to conventional business, including the example of a company (the Scott-Bader Corporation) where the owner transferred the shares of the corporation into a trust, with instructions to the trustee that the company should be run to benefit the employees. Other Buddhist texts emphasise the role that work can take in gaining enlightenment - one of the elements of the Noble Eightfold Path set out by the Buddha is 'Right Livelihood' which prohibits occupations associated with violence (such as arms dealing), but all the elements (conduct, speech etc.) will apply to the daily conduct of any person in their work.
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