Vision – In Entrepreneurial Culture 257The notable example of accounting of moral and political aspects by
entrepreneurs is so-called moral reorganization of “Dzaibatsus”—
industrial, trade and credits union, which by the end of 1920ies in Japan
have formed monopolistic companies with holding architecture and
closed family possession of stock capital. In early 1930ies, the manage-
ment of Mitsui presented an idea of company’s moral elevation. This
process included the resignation of many members of the family clan,
resignation of persons known by “predator commercialism”, age limita-
tions, open sale of part of stock capital of Mitsui, different charities,
creation of positive image of the company (one of the orders stated:
“The name of Mitsui must not be shown in earning money, it shall be
demonstrated in their spending”). Alike processes in this period took
place in other “Dzaibasus”[1]. Surely, those actions were dictated by not
only moral imperatives, the needs for test of more efficient management
systems played their role. Nonetheless, the propaganda around all that
could not help effecting the character of common estimations and m
tives.
o-20.5. Philanthropic Entrepreneurship
The matter of special attention is philanthropic entrepreneurship, de-
voted not to profit but to the purposes of charity, patronage, mercy, in
fact for strengthening solidarity in the society.
Philanthropic (non-profit) entrepreneurship is based mostly on dona-
tions, 90% of which (e.g. USA) are formed from donations by individu-
als and 5% - by corporations. 75% of American families make charity
donations.
(^) [1]
Shibagaki K. Dissolution of Zaibatsu and Deconcentration of Economic Pow-
er // Annals of the Institute of Social Science. Tokio, 1979; Roberts J. Mitsui:
Three Centuries of Japanese Business. N.Y., Tokio, 1974.