Download the free Kindle app and start reading Kindle books instantly on your smartphone, tablet, or computer - no Kindle device required.
Read instantly on your browser with Kindle for Web.
Using your mobile phone camera - scan the code below and download the Kindle app.
The Ecological Vision: Reflections on the American Condition
| Price | New from | Used from |
Periods of great social change reveal a tension between the need for continuity and the need for innovation. The twentieth century has witnessed both radical alteration and tenacious durability in social organization, politics, economics, and art. To comprehend these changes as history and as guideposts to the future, Peter F. Drucker has, over a lifetime, pursued a discipline that he terms social ecology. The writings brought together in The Ecological Vision define the discipline as a sustained inquiry into the man-made environment and an active effort at maintaining equilibrium between change and conservation.
The chapters in this volume range over a wide array of disciplines and subject matter. They are linked by a common concern with the interaction of the individual and society, and a common perspective that views economics, technology, politics, and art as dimensions of social experience and expressions of social value. Included here are profiles of such figures as Henry Ford, John C. Calhoun, Soren Kierkegaard, and Thomas Watson; analyses of the economics of Keynes and Schumpeter;and explorations of the social functions of business, management, information, and technology. Drucker's chapters on Japan examine the dynamics of cultural and economic change and afford striking comparisons with similar processes in the West.
In the concluding chapter, "Reflections of a Social Ecologist," Drucker traces the development of his discipline through such intellectual antecedents as Alexis de Tocqueville, Walter Bagehot, and Wilhelm von Humboldt. He illustrates the ecological vision, an active, practical, and moral approach to social questions. Peter Drucker summarizes a lifetime of work and exemplifies the communicative clarity that are requisites of all intellectual enterprises. His book will be of interest to economists, business people, foreign affairs specialists, and intellectual historians.
- ISBN-101560000619
- ISBN-13978-1560000617
- PublisherRoutledge
- Publication dateJanuary 1, 1993
- LanguageEnglish
- Dimensions6.25 x 1.25 x 9.5 inches
- Print length466 pages
Customers who viewed this item also viewed
Customer reviews
Customer Reviews, including Product Star Ratings help customers to learn more about the product and decide whether it is the right product for them.
To calculate the overall star rating and percentage breakdown by star, we don’t use a simple average. Instead, our system considers things like how recent a review is and if the reviewer bought the item on Amazon. It also analyzed reviews to verify trustworthiness.
Learn more how customers reviews work on Amazon-
Top reviews
Top reviews from the United States
There was a problem filtering reviews right now. Please try again later.
For example, the essay on Japanese culture and why Japan will fail economically was written almost ten years ago, and it is the deepest and best analysis I have seen. The time was 1993, everybody in Japan including the monks that Peter talked to was talking about economics, yet Peter rightly sensed that the problem of Japan was cultural and social rather than economic.
In this review I will focus on selected essays and topics which, in my mind, are still relevant today. Extracts are original Drucker quotes, my comments where appropriate are marked MC.
In his Introduction to Part Two (Pg. 75) Peter Drucker argues: “There is only one point on which the economists and I are in agreement. I am NOT an economist. It is not that I don’t know enough economics – and if I didn’t it would be easy enough to remedy the deficiency.
MC: Drucker’s statement is important as he regularly criticizes economists from a holistic perspective and with excellent knowledge of history as well as the history of economic faults.
Chapter 7 The Poverty of Economic theory first published in New Management, 1987
What creates wealth? For the last 450 years, economists have neglected the question, sought easy answers, or dismissed previous assessments. Nonetheless, we have something to learn from every interpretation. …
Ironically, analysis is a great strength of contemporary economics, but it also explains why the public at large is bored stiff by the field. It has nothing to say to them because it lacks a foundation in value.
MC: Thomas Picketty wrote a book with 685 pages with the results that he proposes a progressive capital tax in addition to existing progressive income and real estate taxes (Page 532) with reference to footnote 33 which is explained in the Notes section on page 644.
How G and R would be calculated and on which level - Eurozone, EU, Europe, globally - is missing!
Such progressive tax concepts with the effect of “multiple taxation” - to tax what has already been taxed – would create a climate totally unfriendly to entrepreneurs, employers, the whole private industry sectors and the building of wealth far below the level Picketty is focusing on (top decile, top centile). It would finally contribute to growing unemployment when the opposite is of utmost importance.
Applying such toxic formulae would empower politicians to expropriate slowly but surely private property and thus undermine the fundamentals of pluralistic democracies based on private wealth and ownership.
Chapter 14 Can There Be “Business Ethics” – first published in The Public Interest, 1981
“The confusion is so great – and the noise level even greater …”
MC: He analyzes this fundamental question by elaborating on “Business Ethics and the Western Tradition:
"But – and this is the crucial point – these are qualifications to the fundamental axiom on which the Western tradition of ethics has always been based: There is only one code of ethics, that of individual behavior, for prince and pauper, for rich and poor, for the mighty and the meek alike. Ethics, in the Judaeo-Christian tradition, is the affirmation that all men and women are alike creatures – whether the Creator be called God, Nature, or Society … Casuistry: The Ethics of Social Responsibility … The Ethics of Prudence and Self-Development … The Ethics of Interdependence: … But there is another, non-Western ethics that is situational. It is the most successful and most durable ethics of them all: the Confucian ethics of interdependence … first codified shortly after the Master’s death in 479 B.C. ... considers illegitimate and unethical the injection of power into human relationships. It asserts that interdependence demands equality of obligations. …’Ethical Chic’ or Ethics."
Peter Drucker is closing his analysis as follows:
“Indeed, if there ever is a viable ethics of organization, it will almost certainly have to adopt the key concepts which have made Confucian ethics both durable and effective:
- clear definition of the fundamental relationships;
- universal and general rules of conduct – that is, rules that are binding on any one person or
organization, according to its rules, function, and relationships;
- focus on right behavior rather than on avoiding wrongdoing, and on behavior rather than on
motives or intentions. And finally,
- an effective organization ethic, indeed an organization ethic that deserves to be seriously
considered as ethics, will have to define right behavior as the behavior which optimizes each
party’s benefits and thus makes the relationship harmonious, constructive, and mutually
beneficial.
But a society of organizations is also a society in which a great many people are unimportant and indeed anonymous by themselves, yet are highly visible, and matter as leaders in society. And thus it is a society that must stress Ethics of Prudence and self-development. It must expect its mangers, executives, and professionals to demand of themselves that they shun behavior they would not respect in others, and instead practice behavior appropriate to the sort of person they would want to see in the mirror in the morning.”
MC: It is obvious that reflecting on Drucker’s writing in 1982 and 1992 is of great importance in 2015 and beyond.
Chapter 20 India and Appropriate Technology first published in The Wall Street Journal, 1979 …
Above all, the troubadours of “small is beautiful” forget – as does so much of official Washington – that a healthy economy and society need both the large and the small. Indeed, the two are interdependent in both a developed and developing country.
MC: Jim Clifton, Chairman and CEO of Gallup, a global performance-management consulting company with 40 offices in 30 countries and regions, wrote in his book “The Coming Jobs War” published in 2011: “What the whole world wants is a good job.” Pg. 10 …
Jobs are the heart and soul of a nation, the thing that sustains everyone. Leaders know that. But almost nobody knows where or how jobs are created, especially those who think they know how to create jobs – the government, academics, experts from institutions of all types. Those people are usually the most wrong about job creation. They tend to dig in the wrong places. Pg. 22.
Very few Americans are aware that small and medium-sized businesses are responsible for most of the jobs in America.
Introduction to Part Eight and Chapter 30 The Unfashionable Kierkegaard – First published in Sewanee Review, Autumn, 1949.
Still, my work has been totally in society – except for this essay on Kierkegaard. It was written out of despair. For the years after World War II were years of deep despair. … “The Unfashionable Kierkegaard” was thus written as an affirmation of the existential, the spiritual, the individual dimension of the Creature. It was written to assert that society is not enough – not even for society. It was written to affirm hope.
MC: Peter Drucker attributes greatest importance to his essay which should be studied time and again. Given the fact that hope is a unique power in human existence – socially and individually – Drucker’s contribution can be considered as very important and “timeless.”
Afterword: Reflections of a Social Ecologist …
Of course, Humboldt, Radowitz, and Stahl did not realize that what they were trying to do had actually been accomplished in the United States. They did not realize that the United States Constitution first and so far practically alone among written constitutions, contains explicit provisions how to be changed. This probably explains more than anything else why, alone of all written constitutions, the American Constitution is still in force and a living document. Even less did they realize the importance of the Supreme Court as the institution which basically represents both conservation and continuity, and innovation and change and balances the two.
But then nobody else in Europe has ever seen this. Tocqueville did not see this. Nor did Bagehot, otherwise a shrewd student of America, nor did Bryce in his monumental work on the American Commonwealth. To this day, by the way, few people in Europe seem to understand this. At least I have never been able to explain to any European the particular role of the Supreme Court – not by the way was Mr. Justice Holmes [1841-1935] able to explain it to his great English friend, Sir Frederick Pollock [1845-1937], as witness their correspondence.
To a European it is simply axiomatic that an independent judiciary and a political role are incompatible and are in fact a contradiction in terms.
And I too, it should be said, had no inkling in 1930 that what the three Germans in the early years of the nineteenth century had tried to accomplish had already been done, and far more successfully, by the Founding Fathers and by Chief Justice Marshall [1755-1835].
MC: here we find the central error of the European Union and especially the Eurozone: one Constitution for the United States of Europe or at least for what is called today the Eurozone.
As long as Europe will not correct this deficiency Europe will remain weak and fragile, which is a pity today and for generations to come.
In this afterword, humble Peter Drucker describes his self-development to become what the world knows today: one of the very great thinkers of the 20th century who provided very important lessons for today and the future. We only have to discover them, digest them, teach them and draw the right conclusions.
In the section “The Work of the Social Ecologist” Peter Drucker emphasizes: If social ecology is a discipline, it not only has its own subject matter. It also has its own work – at least for me. But it is easier to say what the work is not than to be specific about what it consists of.
I am often called a ‘futurist.’ But if there is one thing I am not – one thing a social ecologist must not be – it is a ‘futurist.’ In the first place it is futile to try to foresee the future. This is not given to mortal man. And the idea that ignorance and uncertainty become vision by being put into a computer is not a particularly intelligent one. … Futurist, always measure their batting average by how many of things they have predicted came true. They never count how many of the important things that came true they did not predict. … But also, and more important, the work of the social ecologist is to identify the changes that have already happened. The important challenge in society, economy, politics it so exploit the changes that have already occurred and to use them as opportunities. The important thing is to identify the “Future That Has Already Happened” – the tentative title of another book which I did not write…
When I am wrongly acclaimed as a “futurist,” I am equally wrongly criticized for not being a quantifier. Actually I am an old quantifier. In 1929, not yet twenty, I published one of the first econometric studies. Like so much of this work it proceeded from a self-evident assumption by means of impeccable mathematics to an asinine conclusion to whit that the New York Stock Market could go only one way, that is up. The way such things go, this paper appeared in a highly prestigious economic journal in August or September of 1929, just a few weeks before the event which I had just proven to be “impossible,” actually occurred – that is a few weeks before the October 1929 Stock Exchange Crash (fortunately, there is no copy of the journal left, at least not in my possession). It was the last prediction, by the way, I allowed myself to indulge in. … But quantification is scaffolding rather than the building itself. And one removes the scaffolding when the building is finished. More important, quantification for most of the phenomena in a social ecology is misleading or at best useless. The data are much too poor – as the great mathematician and methodologist of quantification, Oskar von Morgenstern (1927-1977) showed in his 1950 book On the Accuracy of Economic Observation. …
But the most important reason why I am not a quantifier is that in social and affairs [sic], the event that matters cannot be quantified. It is the unique event that changes the statistical “universe” and with it what is “normal distribution.” …
The unique event that changes the universe is an event “at the margin.” By the time it becomes statistically significant, it is no longer “future” it is indeed no longer even “present.” It is already “Past.” …
The Vienna in which I was born in 1909 was extremely language-conscious. … But then, the Vienna in which I grew up, was also the home of Karl Kraus (1874-1936), arguably the greatest master of the German language in this century. And for Kraus language was morality. Language was integrity. To corrupt language was to corrupt society and individual alike. I thus grew up in an atmosphere in which language was taken seriously. And then at nineteen [1928] and a trainee in an export firm in Hamburg, I encountered Kierkegaard – then still almost unknown outside his native Denmark, and largely untranslated. The preface to my essay on Kierkegaard in this volume recounts the impact of this experience on me, my work, and my life. And Kierkegaard preached the sanctity of language. For Kierkegaard, language is aesthetics and aesthetics is morality. Long before George Orwell I therefore knew that the corruption of language is the tool of the tyrant. It is both a sin and a crime. …
There is a great deal of talk today about “empowering people.” This is a term I have never used and never will use. Fundamental to the discipline of social ecology, as I see it, is not a belief in power. It is the belief in responsibility, in authority grounded in competence, and in compassion.
MC: The mistake of interpreting “normal distribution” also known as Gaussian distribution has been explained in details by Nassim Nicholas Taleb in his excellent bestselling book “The Black Swan”, Chapter Fifteen, The Bell Curve, That Great Intellectual Fraud, published in 2007 and 2010 (second edition).
Morgenstern was born in Görlitz, Polish: Zgorzelec, a town in Germany and the capital of district of Görlitz. It is the easternmost town in the country, located on the Lusatian Neisse River in the Bundesland (Federal State) of Saxony. It is opposite the Polish town of Zgorzelec, which was a part of Görlitz until 1945. While studying in Vienna he heard lectures of Ludwig von Mises before emigrating to the United States in 1938, one year after Peter Drucker’s emigration.
In November 2012 a place in Vienna, 9th district, has been named Oskar-Morgenstern-Platz.
Since the summer of 2013 the faculty of economic sciences and the faculty of mathematics of the University of Vienna have their home here. Since the year of 2013 the University of Vienna provides an Oskar-Morgenstern Medal for scientists, the first who received it was the noble price winner Roger B. Myerson.
In 2002 Peter Drucker has been awarded with the Presidential Medal of Freedom, the highest civilian award of the United States. There is nothing comparable in Vienna, Austria; no place, no street, no medal named after Peter Drucker to award outstanding contributions and to honor Drucker's Oeuvre.
Top reviews from other countries
Peter Drucker introduces his book with the following statement: The thirty-one essays in this volume were written over a period of more than forty years – the earliest, chapter 10, “Keynes: Economics as a Magical System” in 1946; the most recent, “Afterword: Reflections of a Social Ecologist,” especially for this volume in 1992.
In this review I will focus on selected essays and topics which, in my mind, are still relevant today. Extracts are original Drucker quotes, my comments where appropriate are marked MC.
In his Introduction to Part Two (Pg. 75) Peter Drucker argues: “There is only one point on which the economists and I are in agreement. I am NOT an economist. It is not that I don’t know enough economics – and if I didn’t it would be easy enough to remedy the deficiency.
MC: Drucker’s statement is important as he regularly criticizes economists from a holistic perspective and with excellent knowledge of history as well as the history of economic faults.
Chapter 7 The Poverty of Economic theory first published in New Management, 1987
What creates wealth? For the last 450 years, economists have neglected the question, sought easy answers, or dismissed previous assessments. Nonetheless, we have something to learn from every interpretation. …
Ironically, analysis is a great strength of contemporary economics, but it also explains why the public at large is bored stiff by the field. It has nothing to say to them because it lacks a foundation in value.
MC: Thomas Picketty wrote a book with 685 pages with the results that he proposes a progressive capital tax in addition to existing progressive income and real estate taxes (Page 532) with reference to footnote 33 which is explained in the Notes section on page 644.
How G and R would be calculated and on which level - Eurozone, EU, Europe, globally - is missing!
Such progressive tax concepts with the effect of “multiple taxation” - to tax what has already been taxed – would create a climate totally unfriendly to entrepreneurs, employers, the whole private industry sectors and the building of wealth far below the level Picketty is focusing on (top decile, top centile). It would finally contribute to growing unemployment when the opposite is of utmost importance.
Applying such toxic formulae would empower politicians to expropriate slowly but surely private property and thus undermine the fundamentals of pluralistic democracies based on private wealth and ownership.
Chapter 14 Can There Be “Business Ethics” – first published in The Public Interest, 1981
“The confusion is so great – and the noise level even greater …”
MC: He analyzes this fundamental question by elaborating on “Business Ethics and the Western Tradition:
"But – and this is the crucial point – these are qualifications to the fundamental axiom on which the Western tradition of ethics has always been based: There is only one code of ethics, that of individual behavior, for prince and pauper, for rich and poor, for the mighty and the meek alike. Ethics, in the Judaeo-Christian tradition, is the affirmation that all men and women are alike creatures – whether the Creator be called God, Nature, or Society … Casuistry: The Ethics of Social Responsibility … The Ethics of Prudence and Self-Development … The Ethics of Interdependence: … But there is another, non-Western ethics that is situational. It is the most successful and most durable ethics of them all: the Confucian ethics of interdependence … first codified shortly after the Master’s death in 479 B.C. ... considers illegitimate and unethical the injection of power into human relationships. It asserts that interdependence demands equality of obligations. …’Ethical Chic’ or Ethics."
Peter Drucker is closing his analysis as follows:
“Indeed, if there ever is a viable ethics of organization, it will almost certainly have to adopt the key concepts which have made Confucian ethics both durable and effective:
- clear definition of the fundamental relationships;
- universal and general rules of conduct – that is, rules that are binding on any one person or
organization, according to its rules, function, and relationships;
- focus on right behavior rather than on avoiding wrongdoing, and on behavior rather than on
motives or intentions. And finally,
- an effective organization ethic, indeed an organization ethic that deserves to be seriously
considered as ethics, will have to define right behavior as the behavior which optimizes each
party’s benefits and thus makes the relationship harmonious, constructive, and mutually
beneficial.
But a society of organizations is also a society in which a great many people are unimportant and indeed anonymous by themselves, yet are highly visible, and matter as leaders in society. And thus it is a society that must stress Ethics of Prudence and self-development. It must expect its mangers, executives, and professionals to demand of themselves that they shun behavior they would not respect in others, and instead practice behavior appropriate to the sort of person they would want to see in the mirror in the morning.”
MC: It is obvious that reflecting on Drucker’s writing in 1982 and 1992 is of great importance in 2015 and beyond.
Chapter 20 India and Appropriate Technology first published in The Wall Street Journal, 1979 …
Above all, the troubadours of “small is beautiful” forget – as does so much of official Washington – that a healthy economy and society need both the large and the small. Indeed, the two are interdependent in both a developed and developing country.
MC: Jim Clifton, Chairman and CEO of Gallup, a global performance-management consulting company with 40 offices in 30 countries and regions, wrote in his book “The Coming Jobs War” published in 2011: “What the whole world wants is a good job.” Pg. 10 …
Jobs are the heart and soul of a nation, the thing that sustains everyone. Leaders know that. But almost nobody knows where or how jobs are created, especially those who think they know how to create jobs – the government, academics, experts from institutions of all types. Those people are usually the most wrong about job creation. They tend to dig in the wrong places. Pg. 22.
Very few Americans are aware that small and medium-sized businesses are responsible for most of the jobs in America.
Introduction to Part Eight and Chapter 30 The Unfashionable Kierkegaard – First published in Sewanee Review, Autumn, 1949.
Still, my work has been totally in society – except for this essay on Kierkegaard. It was written out of despair. For the years after World War II were years of deep despair. … “The Unfashionable Kierkegaard” was thus written as an affirmation of the existential, the spiritual, the individual dimension of the Creature. It was written to assert that society is not enough – not even for society. It was written to affirm hope.
MC: Peter Drucker attributes greatest importance to his essay which should be studied time and again. Given the fact that hope is a unique power in human existence – socially and individually – Drucker’s contribution can be considered as very important and “timeless.”
Afterword: Reflections of a Social Ecologist …
Of course, Humboldt, Radowitz, and Stahl did not realize that what they were trying to do had actually been accomplished in the United States. They did not realize that the United States Constitution first and so far practically alone among written constitutions, contains explicit provisions how to be changed. This probably explains more than anything else why, alone of all written constitutions, the American Constitution is still in force and a living document. Even less did they realize the importance of the Supreme Court as the institution which basically represents both conservation and continuity, and innovation and change and balances the two.
But then nobody else in Europe has ever seen this. Tocqueville did not see this. Nor did Bagehot, otherwise a shrewd student of America, nor did Bryce in his monumental work on the American Commonwealth. To this day, by the way, few people in Europe seem to understand this. At least I have never been able to explain to any European the particular role of the Supreme Court – not by the way was Mr. Justice Holmes [1841-1935] able to explain it to his great English friend, Sir Frederick Pollock [1845-1937], as witness their correspondence.
To a European it is simply axiomatic that an independent judiciary and a political role are incompatible and are in fact a contradiction in terms.
And I too, it should be said, had no inkling in 1930 that what the three Germans in the early years of the nineteenth century had tried to accomplish had already been done, and far more successfully, by the Founding Fathers and by Chief Justice Marshall [1755-1835].
MC: here we find the central error of the European Union and especially the Eurozone: one Constitution for the United States of Europe or at least for what is called today the Eurozone.
As long as Europe will not correct this deficiency Europe will remain weak and fragile, which is a pity today and for generations to come.
In this afterword, humble Peter Drucker describes his self-development to become what the world knows today: one of the very great thinkers of the 20th century who provided very important lessons for today and the future. We only have to discover them, digest them, teach them and draw the right conclusions.
In the section “The Work of the Social Ecologist” Peter Drucker emphasizes: If social ecology is a discipline, it not only has its own subject matter. It also has its own work – at least for me. But it is easier to say what the work is not than to be specific about what it consists of.
I am often called a ‘futurist.’ But if there is one thing I am not – one thing a social ecologist must not be – it is a ‘futurist.’ In the first place it is futile to try to foresee the future. This is not given to mortal man. And the idea that ignorance and uncertainty become vision by being put into a computer is not a particularly intelligent one. … Futurist, always measure their batting average by how many of things they have predicted came true. They never count how many of the important things that came true they did not predict. … But also, and more important, the work of the social ecologist is to identify the changes that have already happened. The important challenge in society, economy, politics it so exploit the changes that have already occurred and to use them as opportunities. The important thing is to identify the “Future That Has Already Happened” – the tentative title of another book which I did not write…
When I am wrongly acclaimed as a “futurist,” I am equally wrongly criticized for not being a quantifier. Actually I am an old quantifier. In 1929, not yet twenty, I published one of the first econometric studies. Like so much of this work it proceeded from a self-evident assumption by means of impeccable mathematics to an asinine conclusion to whit that the New York Stock Market could go only one way, that is up. The way such things go, this paper appeared in a highly prestigious economic journal in August or September of 1929, just a few weeks before the event which I had just proven to be “impossible,” actually occurred – that is a few weeks before the October 1929 Stock Exchange Crash (fortunately, there is no copy of the journal left, at least not in my possession). It was the last prediction, by the way, I allowed myself to indulge in. … But quantification is scaffolding rather than the building itself. And one removes the scaffolding when the building is finished. More important, quantification for most of the phenomena in a social ecology is misleading or at best useless. The data are much too poor – as the great mathematician and methodologist of quantification, Oskar von Morgenstern (1927-1977) showed in his 1950 book On the Accuracy of Economic Observation. …
But the most important reason why I am not a quantifier is that in social and affairs [sic], the event that matters cannot be quantified. It is the unique event that changes the statistical “universe” and with it what is “normal distribution.” …
The unique event that changes the universe is an event “at the margin.” By the time it becomes statistically significant, it is no longer “future” it is indeed no longer even “present.” It is already “Past.” …
The Vienna in which I was born in 1909 was extremely language-conscious. … But then, the Vienna in which I grew up, was also the home of Karl Kraus (1874-1936), arguably the greatest master of the German language in this century. And for Kraus language was morality. Language was integrity. To corrupt language was to corrupt society and individual alike. I thus grew up in an atmosphere in which language was taken seriously. And then at nineteen [1928] and a trainee in an export firm in Hamburg, I encountered Kierkegaard – then still almost unknown outside his native Denmark, and largely untranslated. The preface to my essay on Kierkegaard in this volume recounts the impact of this experience on me, my work, and my life. And Kierkegaard preached the sanctity of language. For Kierkegaard, language is aesthetics and aesthetics is morality. Long before George Orwell I therefore knew that the corruption of language is the tool of the tyrant. It is both a sin and a crime. …
There is a great deal of talk today about “empowering people.” This is a term I have never used and never will use. Fundamental to the discipline of social ecology, as I see it, is not a belief in power. It is the belief in responsibility, in authority grounded in competence, and in compassion.
MC: The mistake of interpreting “normal distribution” also known as Gaussian distribution has been explained in details by Nassim Nicholas Taleb in his excellent bestselling book “The Black Swan”, Chapter Fifteen, The Bell Curve, That Great Intellectual Fraud, published in 2007 and 2010 (second edition).
Morgenstern was born in Görlitz, Polish: Zgorzelec, a town in Germany and the capital of district of Görlitz. It is the easternmost town in the country, located on the Lusatian Neisse River in the Bundesland (Federal State) of Saxony. It is opposite the Polish town of Zgorzelec, which was a part of Görlitz until 1945. While studying in Vienna he heard lectures of Ludwig von Mises before emigrating to the United States in 1938, one year after Peter Drucker’s emigration.
In November 2012 a place in Vienna, 9th district, has been named Oskar-Morgenstern-Platz.
Since the summer of 2013 the faculty of economic sciences and the faculty of mathematics of the University of Vienna have their home here. Since the year of 2013 the University of Vienna provides an Oskar-Morgenstern Medal for scientists, the first who received it was the noble price winner Roger B. Myerson.
In 2002 Peter Drucker has been awarded with the Presidential Medal of Freedom, the highest civilian award of the United States. There is nothing comparable in Vienna, Austria; no place, no street, no medal named after Peter Drucker to award outstanding contributions and to honor Drucker's Oeuvre.
内容は各自吟味すべきだと思います。
また、何度も反芻するように読み返すことで新たな発見や気づきが
あることに驚かされます。




