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We are very pleased to announce the 17 experimenters who will be taking part in our second experimentation phase!

We are also excited to announce that these experiments will be taking place across 11 new cities . The OrganiCity movement has now expanded from Aarhus, London and Santander to Velenje (Slovenia), Lisbon (Portugal), Edinburgh (Scotland), Oslo (Norway), Copenhagen (Denmark), Novi Sad (Slovenia), Herning (Denmark), Brussels (Belgium), Leuven (Belgium), Cali(Colombia) and Cartagena (Spain).

11 new cities

This year even more experimenting teams will carry out their experiment across multiple cities and three teams will be building upon their experiment from the first experimentation phase.

Team: Public Data Lab Title: SaveOurAir: Local Data Stories to Mobilize Action Location: London and Copenhagen

Title: Location:

SaveOurAir will make it easier for city planners, citizens and civil society groups to find or tell ‘data stories’ about air at specific locations – such as a road, a square, a school or a traffic intersection. This project will be carried out through a series of ‘data sprints’. Data sprints are transdisciplinary collectives that assemble over several days to collaboratively explore and visualize a set of research questions. The sprints will include participation from field experts, local citizens and civil society groups. As a result, the ‘data stories platform’ will be co-designed. By facilitating the possibility to build on existing data, the project aims to make the issue of air quality tangible for architects, city planners, activists, educators and others.

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Team: Tranquil City Title: Co-creating and Engaging the Tranquil City Location: LondonBuilding on the project, completed within the first OrganiCity experimentation period , this experiment will provide case studies on how the Tranquil City can be implemented. The project will work with key partners including local authorities as well as local action groups and business development districts and community groups. These partners will not only support the implementation of the project, but also aim to use the outcomes to inform and deliver their strategies in terms of mobility, air quality and noise management and placemaking. The team aims to further develop the ‘Tranquil Pavement’ interactive map and analyse how citizen engagement, through the distillation of complex data, can empower citizens to celebrate, protect and improve tranquillity in their areas, and to provide an evidence base to form a strategy for a London-wide implementation of the project, and transposition to other cities/countries.

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Executive Summary

Reprint: F0707B

Singapore is the most future-oriented country in the world, new research from Thunderbird business school reveals, whereas Russia is the least. Yet people the world over aspire to plan for the future, a fact global managers can use to inspire workers in present-oriented cultures to look ahead.

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It’s hard to manage any organization so that its long-term interests aren’t sacrificed to short-term expedience. But there is an added wrinkle for organizations whose operations are globally dispersed: Cultural orientation toward the future varies widely the world over.

My colleagues and I discovered this in the course of our work on the GLOBE project, a study now in its 15th year, that looks at how cultures vary in relation to a set of factors important to organizational management and leadership. By surveying over 17,000 middle managers in 61 societies, we have been able to discern clear differences in nine key areas. One of these is what we call “future orientation,” or the extent to which a culture encourages and rewards such behavior as delaying gratification, planning, and investing in the future.

Our straightforward questions asked participants both to express their own values and to describe the environment in which they worked. For example, we presented them with the statement, “More people should live for the present than for the future” and asked for a level of agreement on a seven-point scale. In a separate question, we removed the word “should” and asked them to rank how well the statement described actual behavior in their culture. We found that societies vary greatly in how oriented they actually are to the long term, but in most cultures people’s personal values and aspirations are similar and quite future oriented. What’s more, most people feel their cultures aren’t as forward thinking as they should be.

Rothbard happened to also be the scholar who was most true to Mises's economics . While the followers of Mises's other student F.A. Hayek have taken Austrian economics into divergent directions, it is Rothbardian economists who have been most true to Mises's economic vision.

These two developments have led to the poignant state of affairs that, while Mises has been hugely influential through his students Rothbard and Hayek, there are very few thoroughgoing Misesians left today, in the sense of having Mises as their primary influence in social philosophy in general. The only fully Misesian economists are Rothbardians, and Rothbardians have abandoned Mises's entire approach to the "why" of liberalism.

I contend that this development was a turn for the worse, and that modern Austro-liberalism would gain soundness, clarity, and power by returning to Mises in this regard. In the present essay, I will address various objections to Mises's utilitarian liberalism. 1

Utilitarianism is often associated with the English philosopher Jeremy Bentham, who, echoing Joseph Priestly, wrote, "the greatest happiness of the greatest number is the foundation of morals." 2

This is sometimes construed to be a posited scientific "ought": a statement that it is an objective fact that individuals ought to pursue the greatest happiness of the greatest number of people. Critics may object to this as an unfounded assumption.

All such objections would be pushing against an open door with regard to Mises's utilitarianism. Mises did not believe in scientific "oughts." To the contrary, he held that all science was necessarily value free, or in German, wertfrei . He, agreeing with philosopher David Hume, believed it was vain to try to infer an "ought" from an "is." He held that "there is no such thing as a scientific ought," Desert Boots Navy Suede Blue Dune London Clearance Browse Amazing Price Online Wide Range Of Discount 2018 Unisex Cheap Footaction 3RUp7B8
and, "[t]here is no such thing as a normative science, a science of what ought to be." Norco Csr Mens Derby Laceup Palladium Pictures Cheap Online The Cheapest Manchester Great Sale Cheap Price oRC8oengM3
Mises believed that there is no such thing as "objective value," whether in market exchanges, or in human conduct in general.

Roderick Long explained how Mises's utilitarianism does not involve assertions of objective value.

You might think that if someone says economics implies utilitarianism, it sounds like they think that economics implies a positive ethical theory — because we usually think of utilitarianism as a particular ethical theory, a theory that says that certain things are objectively good. The standard versions of utilitarianism, like John Stuart Mill's version, assert that a certain goal — human welfare, happiness, pleasure, satisfaction — is intrinsically valuable and worth pursuing, objectively so. And then our job is to pursue it.

Clearly Mises can't mean that. Since Mises thinks that there are no objective values, when Mises embraces utilitarianism he can't be embracing the view that human welfare is an objective value. What Mises means by "utilitarianism" is a little bit different from the kind of utilitarianism that people like John Stuart Mill advocate. By "utilitarianism" Mises means something like simply giving people advice about how to achieve the goals they already have. So you're not necessarily endorsing their goals, but utilitarianism says that really the only real role for any kind of evaluation is simply to talk about means to ends, because you can't evaluate the ends. 5


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