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several indicators. Macro-economic esti- mates indicate a gradual economic growth and developing internal mar- ket. Population growth, increased life expectancy and reduced child mortality show that more people survived; they also lived longer because of healthier lives and improved living conditions
common profit which lightens up the glory of God. 1 But how far was the merchant to live a godly life? As noted, contemporaries perceived a link between merchants and the adoption of Protestantism from the earliest days of religious change, and scholars have likewise debated the validity of the
contracted by living a ‘lewd and incontinent life.’ When they had recovered sufficiently the court decreed that they would be punished by the cross in the hospital grounds so that, ‘by the terror…others may be admonished from falling into the like vice.’ 82 Given the terminal prognosis of syphilis it is
, if the remnants of aesthetics in modern economic life very much resemble that of the sirens in the Odyssey, Ulysses is then warned. Hold tight onto that mast! Economic life in modern capitalist societies, however, tells us a different story. Both the micro- and the macro-economy retain an
entrepreneurial identity. By learning certain skills or a craft, people could distinguish themselves from their colleagues or competitors (distinctiveness), while simultaneously striving to become a member of a particular group (belonging), thereby guaranteeing job security and a certain standard of living. 1 In
later life and his last years in southern Italy, saw fit to advise the Countess of Flanders to “compel the Jews to work for their living as done in parts of Italy”.99 we do not know of Italian rulers who actually did as advised, but we have definitely seen a significant part of Italian Jewry earning
an irreconcilable opposition, in which the bohemian form of life constituted a living testimony to the incompatibility of art and commerce, aestheticism and utilitarianism. 4 H. Kreuzer, Die Boheme. Beiträge zu ihrer Beschreibun, Stuttgart, Metzler, 1968, p. 45. 5 J. Seigel, Bohemian Paris, New
though the eighteenth century was a relatively prosperous time for Ryukyu, financial problems dogged the government, and many peasants barely made a living. By the standards of neighboring countries the kingdom was not wealthy. One result was that artistic and academic activities in Ryukyu usually
living in a Greek environment. What it rather signi- fies is the wish of roman permanent settlers to be a part of Greek civic life. the romans, in other words, tried to assimilate and to forge a bond with at least the well-to-do section of the host population. Because of the greater cultural
: in real history, the introduction of chairs defined more lives than the admiration of Delacroix’s paintings. Capitalism infused everyday objects with the invisible aura of an imaginary self. The possession of an object meant a secret double life for the consumer: the artefact itself becomes the