താൾ:39A8599.pdf/35

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ethics, 'development assistance ought to be fairer'), nor the delegation of
ethics to a special status (separative ethics: "if time permitted, this field
could also be considered, but we must be realistic'). These two positions
make things too easy for themselves in combining the economic and the
ethical perspective. The business ethics perspective aims at expansions
at the economic horizon on the one hand and the ethical horizon on the
other. It aims at an integration of the ethical and cultural-historical basis
within the economy. Integrative ethics aims at the normative, historically
conditioned basis of economic science and the only rudimentarily realised,
usually deeply hidden and forgotten ethical roots of an economic theory
that see themselves as instrumentally value-free. The influence of the
ethical foundations of economic theory on economic policy counselling
becomes most clear in the field of development policy. Conventional
economic theory in its neoclassical form has not managed, within three
decades, to provide policy counselling calculated to guarantee constant
growth and an improvement in the supply position of the people in
developing countries.

Why is this the case, and why can one see so little optimism for
economic growth? The problem areas visible on the surface of develop
ment assistance can be traced back to deeper causes, which lie in the
socio-cultural factors, and which in analyses based on development
theory are covered almost exclusively formally, but not as to their
substance. These cultural factors and the ethics, or rather the ruling ethos,
are to be seen as fundamental for the economy and its analysis, as obvious
facts of daily life, as a comprehensive cultural-historical phenomenon,
which is to be categorised as essential and not as an intellectual game for
moments of leisure or for questions of detail. And "yet these fundamental
matters are virtually ignored in the theory of economic development."

In the next paragraph Inadequacies of Economic Rationality
Buescher and von Hauff quote the Zambian state president K. Kaunda
whose observations can to some extent be applied to India:

"I believe that there is a specific African view of things... We have
our own logic, which appears meaningful to us— however confused it
may appear to a Western individual. If I were to describe the differences
between African and Western psychology from my own observation, I
should say that the Western mind is fixated on solving problems, while
the African's is directed towards experiencing a situation. When a white
man meets with a problem, he is unable to rest until he has solved it, he
tries to proceed in a scientific manner, and frequently dismisses solutions
for which there is no logical explanation. For the African, on the other
hand, there is no gulf between the natural and the supernatural. He will

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