Summary

The Religions represenst explainable systems with an incomparable high general demand, which concerns with a question of <<absolute>> verity. That’s why every religious ethics are imminent in order to make pretensions to<<the whole human being>> and make a forming to the all spheres of human action, as well in economics.

In the West, by the end of the twentieth century also in economic science appears the cultural-theoretical themes, where point at issue is a question of economic actions about the mental and cognitive prerequisites. The<<cognitive maps>> and <<belief systems>> manage the perceptible structures of the individuals and collective actors and define their imaginations of the reality, which play an important role in the decision making process by economic actors. With such cultural assumptions conditioned<<rational choice model>> shows a certain restriction in economic processes.

Turning to the cultural aspects in economy gives economic ethicists of religions permission to do reconstruction of their inherent revision and learning chances every time.

The religious explainable systems offer to the individuals and groups the chances of elevated learning skills, as well as in their symbolic languages takes place the strengthening of learning pathologies. Thus, the religious explainable systems are economically relevant just to the following  question: how they support or block the readiness of the necessary learning to achieve success in the markets ?

In the epoch of globalization an important point at issue represents a question about the mental prerequisites and cultural foundations of the economic rationality, because the rationality of the capitalist goal can be deeply engraved on the order of culturally strongly different institutions. These are: a) The Anglo-American capitalism; b)<< The pure model>> of <<the social market economy>> and c) So called Asian <<crony capitalism>>, and the difference between which is determined by the connectivity of cultural (accordingly, religious) mentality, the institution’s order and the market.

In a process of social differentiation and with inner pluralization of religions are also changed systemic place and functions forms of religious ethics. From here arise the question: how can religious ethics give a proper answer to the phenomenon of social differentiation? And that’s very important: how can they achieve a compatibility ethical normativity with the logic of the economic processes within their autonomously composite subsystem?  This is particularly relevant to the market institution, which is characterized by the conflicts of intense interests and elemental antagonisms.

In order to determine the role of religion in the economy become important the existence of   economically relevant determinant force of the religious ethics, connected with the formation of cross-border political consensus and the establishment of new rules for the effectiveness of economic processes and the peaceful decision of possible conflicts.