Islamic theologians have held differing views on ethics. Ash'aris believe that the goodness and badness of actions are solely determined by divine law, while the ʿAdlīyeh (including Mu'tazilis and Shi’ites) assert that these qualities are intrinsic or rational. This means that ʿAdlīyeh believes that even in the absence of religion, humans can distinguish between goodness and badness and they are independent to religions. This belief is so prevalent in Shi’ites texts that students of theology often conclude that anyone who does (...) not believe in the intrinsic goodness and badness of actions (IGBA) is not in Shi’ites boundary. However, this repetitive assertion has obscured dissenting opinions within Shi’ites. For instance, when Morteza Motahhari (an Islamic contemporary philosopher and a student of Tabatabaei), discovered that his teacher did not believe in the IGBA, he reconsidered his mentorship and Motahhari critics his teacher. This article, in addition to examining Tabatabaei's views, traces their roots to Farabi's philosophy. Given that both were Muslim philosophers and Farabi was likely a Shi'ite, identifying this connection can influence contemporary Shi'ite philosophers and create a third way in theorizing Shi'ite ethics. This article employs a persuasive paradigm, a qualitative approach, content analysis method, and library research collecting data method. (shrink)

The quality of intersubjective communication in today's world, which is different from the past world, due to the development of communication tools and technology is so wide and deep that spatial distances have become almost unaffected. Then the question arises if we can talk about the educational function of religion in such a world. The general explanation of this function is that the religious educational system realizes educational goals by keeping people away from particular conditions and places which are against (...) the goals of education. In today's world, where it has become difficult, in fact almost impossible to keep people away from certain situations and places, how can religion have an educational function. Religious educators, traditionally, attempted to fulfill educational goals by imposing certain conditions and principles. The purpose of this article is to examine this problem from the Islamic perspective. The author tries to display why in the contemporary global village there is no conflict between the educational function of religion and the structure of intersubjective communication. (shrink)

The virtual world has become an important form of our life. While technology is making the life easier at the same time it is taking away the life from us. Here, the question arises, is this an alternate for good or for worse? This study will investigate the concept of virtual reality by exploring the Husserlian probe for imagination. Furthermore, the study attempts to analyse the virtualization of the real world and how the shift from the real to virtual has (...) affected the life of human being. Moreover, the review will target to investigate the meaning of the lifeworld. In the end the study attempts to explore how by following Husserlian phenomenology that saves space for value one could attain a meaningful life. (shrink)

The study compares the changes in the theory of Marxism that took place in Europe (in the form of neo-Marxism and its movements, in particular the Frankfurt School) and the Sinicized version of Marxism. The study also examines how Sinicized Marxism was reflected in the political discourse and political philosophy of modern China (People’s Republic of China) and is reflected in social policy in the country. Studying the influence of socio-economic changes and the history of the people on ideological changes (...) allows us to identify several principles of Sinicized Marxism, which on an ongoing basis determine social policy and foreign relations. This is, first, etatism and the dominance of state interests over private ones, which limits human rights and national self-determination, but preserves the integrity and stability of the state, which protects the interests of the people. (shrink)

The paper deals with the concepts of determinism and freedom as found in the philosophy of the Indian origin. Actually, there is a long controversy regarding these concepts among different schools of philosophy. The problem has been dealt with and solved by Dr. Sarvapalli Radhakrishnan. My effort is to justify Radhakrishnan’s position with some favourable arguments from the Indian standpoint. As per an observation of Radhakrishnan it is concluded that both the divine power and human effort are essential for any (...) type of success in our life. If these two factors remain in a cooperative stage, there is neither pure determinism nor pure human effort, but the amalgamation of both. Our karmas in the past can be brough into future or can be minimized if our will-force is in the full swing. If we can invest our energy or power, we can change the map of karma, even the divine interference. This has been shown with help of various arguments. (shrink)

This study investigates three distinct leadership paradigms—Maimonides's flexible leadership (MFL), Spinoza's affective leadership (SAL), and Greenleaf's servant leadership (SL)—within the philosophical framework of Karl Popper. Through an interdisciplinary approach, it uncovers the intricate interplay between these styles and foundational philosophical principles, particularly those of Socratic and Platonic origins. Emphasizing the socio-cultural contexts that shape each style, the analysis discerns how MFL leans towards Platonic hierarchy, while SAL and SL resonate more with Socratic ideals of dialogue and trust. Beyond theoretical exploration, (...) the article offers practical insights tailored for management organizations, empowering them to enhance leadershipeffectiveness, navigate ethical dilemmas, and align with core values. Ultimately, this research aims to equip organizations with the tools needed to thrive in diverse contexts and navigate the evolving landscape of leadership dynamics. (shrink)

The question of the meaning of life is one of the fundamental issues that humanity was asking since the beginning of its creation. Among various approaches to addressing the issue of meaning of existence, one of the primary methods is the philosophical approach. Meanwhile, Islamic philosophy, when confronted with the question of the meaning of life, establishes its foundation upon the understanding of human capacities and capabilities. It asserts that the answer to the question of the origin of life can (...) only be achieved through recognizing human nature, which with its faculty of intellect, tends to discover truth and the meaning of life. Islamic philosophy does not view human life as separate from the system of the universe. Instead, it seeks to find the meaning of lifewithin this framework and a specific context. The significance, value, and credibility of human life are based on its interpretation of the universe and its connection to the ultimate purpose. Therefore, meaningfulness is contingent upon the humans' relationship with the ultimate purpose of the universe. In this article, I examine the perspective of Islamic philosophy on the meaning of life based on its definition of the human being and the universe. (shrink)

As at present, a fundamental problem negating intensive and extensive integration of self-other relations in Africa, bothering the African mind, is xenophobia: the fear and, by extension, revulsion against any human (or non-human) subject of foreign origin. What is usually understood as xenophobia in Africa is actually Afro-phobia: Africans from within reject other Africans from without, while non-Africans are largely not so treated. This reasoning contextually motivates the phrase, xenophobia as Afro-phobia. Confronting the problem and its outcomes, much scholarship has (...) dominantly come from social sciences, confirming that that there could only be little non-social scientific voice to the discussion. Given this gap, this work is philosophical. The claim is that, in the presentworld where continental (perhaps, inclusive of diasporic) Africans should committedly reinvent their largely common ontology (idea of African being) and cosmology (African worldviews), unitedly confronting continental and non-continental challenges, xenophobia as Afro-phobia regrettably expresses a morally unjustifiable divergence rather than cooperative convergence. Addressing the problem, this work critically interrogates xenophobia as Afro-phobia, before foregrounding a political philosophy of change, ultimately promoting Afro-philia, rather than xenophobia as Afro-phobia, in the African person. Successfully developing this political philosophy of change, its epistemology, ethics, metaphysics, and logic must be intelligible to Africans and its ultimate practical realization. These constitute the present goals. (shrink)

This paper delves into the complex phenomenon of moral devaluation in the African context, seeking to unravel its underlying causes and implications for society. Africa, with its rich cultural diversity and historical legacies, presents a unique backdrop for exploring the dynamics of moral values. It is however noted that moral devaluation refers to the erosion or decline of ethical standards and values within a society, and which has become increasingly pertinent in the African context. This paper critically examines the multifaceted (...) factors contributing to this phenomenon, including socio-economic disparities, political instability, and the influence of globalization. The paper also scrutinizes through argumentative and analytic methods of philosophical inquiry, the role of traditional belief systems, colonial legacies, and contemporary challenges in shaping moral values. Moreover, this inquiry assesses the profound consequences of moral devaluation on African societies,such as the breakdown of social cohesion, rising crime rates, and diminished trust in institutions. It also highlights the potential impact on the continent's development prospects, given the pivotal role of ethics in economic and political progress. Drawing from a range of philosophical perspectives, the African philosophical thought to Western ethical theories, this paper aims at contributing to a deeper understanding of the philosophical issues surrounding moral devaluation while offering insights on policies and interventions that aims at rejuvenating moral values and fostering ethical resilience within African societies. Ultimately, the paper underscores the urgency of addressing moral devaluation as an essential component of Africa's ongoing quest for social and moral renewal. (shrink)

Most philosophers have regarded humans as a psychosomatic reality, considering the individual human being as a unity composed of two distinct dimensions: immaterial and material, which are interrelated. However, the manner in which these two distinct substances relate to each other has leaded humanity to numerous challenges. Hence, Descartes and Mulla Sadra, have attempted to elucidate the relationship between the mind and body. Therefore, comparing thoughts of Mulla Sadra and Descartes regarding the issue of the mind and body, along with (...) the proposed solutions by these two philosophers, can address numerous human inquiries regarding the dual constituents forming the reality of human existence. This article, using a descriptive-analytical method, comes to conclusion that Descartes considered the pineal gland as the primary agent of the interaction between the mind and body, whereas Mulla Sadra, based on the theory of material creation and substantial motion of the mind, deemed the interaction between the mind and body feasible. (shrink)

The article considers the key characteristics of a designing person. In particular, the author describes projective consciousness and the ability to creatively change the world and change oneself. To do this, the author re-evaluates the content of the concept of the project; explores the functions of projective thinking and reflection; refers to the study of the change in time and space of a person living in a constant situation of creating a project. Modern social space and time are strongly turning (...) towards social design, which imposes new requirements on a person—to be not just intellectually developed and pragmatic, but also artistically organized. As a result, a new way of existence and finding oneself is emerging—this is a homo projectus, a socially adaptive, enterprising, creative person, who is in a permanent state of changing reality and searching for ways of self-change. (shrink)

As far as visual semiotics is concerned, color is an element of the image representing a fact of reality. However, as the mechanisms by which colors are perceived vary widely between and even within species, to say nothing of machines, this may cause misunderstanding in communication. This interdisciplinary research aims at conveying a comprehensive picture of the mechanisms that operate behind color perception and interpretation, based on data of biosemiotics and robosemiotics, i.e. taking into account different perspectives on conveying meaning (...) between living systems, as well as machines. The paper also seeks to raise awareness of the differing conventions of the meaning of colors in human cultures. Findings from all these fields are combined and compared to make a plausible judgement about color as an instrument of deception; the authors analyze situations where interpretations of color can lead to deception either through error or as a consequence of deliberate action. (shrink)

This paper explores ways of defining the political within the framework of legal reality. The relevance of the research topic is due to modern processes of economic globalization, which contribute to the establishment of a neoliberal type of state that transforms the state of exception, turning the exceptional measure into a permanent management technology. Economic globalization raises anew the question of the specificity of the political. It is shown that the dual nature of the state of exception establishes two different (...) ways of interpreting the political. In the first version, the political is defined through the legal boundary, where it relates to the state of full power of the sovereign and/or dictator (Schmitt). In the second version, the political is defined through the boundary indicating the state of exhaustion of legal competence, which corresponds to the situation of a lack of legal rights of homo sacer (Agamben). (shrink)

Flags have become a battlefield of choice in politics. This state of affairs is, however, a relatively recent phenomenon. A visible turning point in the process of the desacralization of the flag has been the decision of the U.S. Supreme Court in the case Texas v. Johnson (1989). The social and intellectual threads that have led us here are numerous, including the nineteenth-century debates occasioned by the Confederate flag and the controversies regarding the symbols of the revolutionary Left. Ruth Benedict’s (...) distinction (1946) between “shame cultures” and “guild cultures” has provided a conceptual frame to advance the understanding of the meaning of highly symbolic actions to desecrate the national flag. In the twenty-first century, after imperial cultures and identities decline, shaming the flag has become part of the narrative of political polarization in many democracies worldwide. (shrink)

This article discusses halal symbols in the Muslim religion; Muslims use halal as a guide for purchasing food and drink products. The article discusses especially the background of the existence of the halal logo, state regulations and the awareness of the Muslim community. Following results given in selected positions of the literature of the subject the authors come to the following theses and conclusions: the obligation to carry out halal certification has been regulated by Law Number 33 of 2014 and (...) Government Regulation Number 39 of 2021. In implementing the program this has been done in 38 provinces of Indonesia. The existence of the halal logo obligation aims to guarantee consumer protection for purchased goods, especially in Muslim communities. (shrink)

In this essay we have highlighted some significant differences between two visions of the human being: an inter- and transdisciplinary visions of the integral man which consider the human as a hypercomplex being, created by a long process of self-poiesis of its natural and cultural history and another scientific utopian/dystopic vision which projects the necessity of the existence of a superintelligent artificial being in the future, the cyborg, which would replace humanity.

The problem of social and cultural diversity has been a classic issue in the humanities and the social sciences throughout the entire human history. Starting with the 1970s academics were interested in a specific feature of this inter-cultural problem, namely how Western societies have understood and interpreted oriental societies through the period of imperial expansion. Even nowadays, some of the most complicated academic dialogues (and not only) are centered around the theories of post-colonialism and nationalism. The ‘subjects’ of these debates (...) are mainly the Middle Eastern states and the predominant variable is the region’s main religion, Islam. The Orient signifies a system of representations framed by political forces that brought the Orient into Western learning, Western consciousness, and Western empires. The Orient exists for the West, and is constructed by and in relation to the West. The critics of Orientalism consider this theory to be a manner of regularized (or Orientalized) writing, vision, and study, dominated by imperatives, perspectives, and ideological biases ostensibly suited to the Orient. This article proposes a brief introspection into the creation of alterity in Western literature and a review of the perspective offered by the best-known critic of this paradigm, Edward Said. (shrink)

In reaction to what he defines as the modern (anti-humanistic) totalitarian frame of mind, characterized by scientism, Manicheism, and aestheticism, the French critic and historian of ideas, Tzvetan Todorov engages in an ambitious project of rethinking humanism. A (post-Romantic) view of art that retains its representational role, its intersubjective and truth-disclosive power, and that does not betray the humanism that marked the debut of modernity, plays a central role in this enterprise. I argue in this paper that, through his interpretation (...) of the works of different modern painters, Todorov reconstructs an artistic gaze, a way of looking at the world, that can nourish a humanistic sensibility in modern societies. This humanistic artistic gaze pluralizes the epresentational space of the human without failing to develop a common narrative about humanity. In tune with the values of what I call quotidian humanism, it is a gaze that can redeem the meaning and the sacred dimension of our most elemental quotidian gestures and activities. More than anything else, it is a gaze that refuses to reduce the richness and even the ambiguity of an individual’s presence and life to an idea or a doctrine and that chooses to see other human beings not with a moralizing eye, but with love, even kindness, for their complex and concrete humanity. (shrink)

In this study I would like to make an exposition of religious symbolism, as it is seen by the Romanian scholar, underlining the anthropological aspects of the problem, to the extent that his autobiographical writings allow us. Hermeneutics, as the science of norms that allow us to discover and interpret the authentic meaning, and the symbol, with its double “existential and cognitive” function which is present in every area of life or thought, justifies in a certain way the Eliadian homo (...) symbolicus. Man as a symbol is the title of a book designed by Mircea Eliade, but he never managed to write and publish it; even the book entitled Anthropocosmos, in which he wanted to present “the profound meaning and structural solidarity of all those symbols, rites, beliefs, in relation to the labyrinth, the mandala, the foundation of the city, etc.,” was not published. (shrink)

This paper explores the relationship between imaginary constructs of nations and the legitimation of political authority through hermeneutic analysis. By examining how symbolic, mythic, and narrative elements within political discourse create and sustain the concept of the nation, the study seeks to understand their role in legitimizing power. The aim is to provide a nuanced understanding of the mechanisms through which national identity and political legitimacy are intertwined and maintained.

Unity has been touted as the cornerstone of Indonesian nationalism since its declaration in 1945. With the national motto Bhinneka Tunggal Ika, Indonesian unity holds a sacred and absolute status. However, in reality, unity sometimes becomes a national problem. This article revisits Indonesian unity by shedding light on its darker aspects, namely heteronormativity, and introduces how Indonesian unity can be supported by a new ontological alternative: pluriverse. The study provides a brief historical overview of the New Order era and the (...) family ideology that shaped an adherence to heteronormative norms, and followed by exploration of the pluriverse as an ethical ontological foundation that can deepen the struggle for unity. (shrink)

This study looks to the biblical parable in Matthew 9:17 about “new wine and new wineskins” as a symbolic lens for understanding Africa’s need to embrace progressive values and philosophies so as to break free from its developmental shackles. Employing an expository approach, the paper first analyses the meaning and symbolism of the new wine/wineskins metaphor, which warns against trying to contain new, transformative ideas within outdated, inflexible structures. It then surveys specific socio-political and economic obstacles hindering development across Africa. (...) The paper submits that the future of Africa lies in a profound reorientation toward openness to change and a willingness to continually renew its social, political, and economic “wineskins.”. (shrink)

The Arewa symbol is much more than an emblem or a decorative pattern for the people of Northern Nigeria. It is an embodiment of their rich religious, cultural and philosophical heritage. While several works have been written on the Arewa symbol, this paper distinguishes itself by its focus on the interaction of philosophy, culture, and theological ideals in the Arewa symbol. The symbol is, therefore, a metaphorical expression of the philosophical, theological and cultural principles of the Northern region’s heritage. For (...) the purpose of achieving the aim and objectives of this paper, the historical, hermeneutic and analytical methods of inquiry will be used. The paper discovered that the Arewa symbol captures the very essence of Hausa identity and the enduring legacy of Northern Nigeria’s rich tapestry of beliefs, traditions, and wisdom. (shrink)

This article analyzes Mircea Eliade’s conception of the role of the symbol in the expression of faith. It points out that Eliade considers belief a constitutive structure of the human being, and that homo religious is par excellence a homo symbolicus. Approaching the nature of the symbol as a form of autonomous knowledge, and its structure, it highlights the specificity of symbolic thinking, which generates it. Focusing on the man of archaic societies, exemplary for the religious mentality, it develops the (...) problem of the functions of symbols within traditional communities. It shows that on the basis of archetypal symbolic images, primitive man creates symbolic complexes through which he explains the world and pursues his integration into it—presenting some of the great religious symbolisms. Finally, it highlights Eliade’s position that symbols will never disappear because they are constitutive of the human being, like religious belief, to which they are inextricably linked. (shrink)

After the fall of the “Iron Curtain,” Francis Fukuyama formulated a thesis on structural victory of liberal democracy and its fundamental values, such as freedom of speech, freedom of thought, freedom of worldview, freedom of the press etc. This thesis was demonstrably erroneous, as at the beginning of the 21st century, the crisis of liberal democracy in relation to the growth of populist movements is mentioned more and more frequently. While seizing power through democratic means, populist parties abandon the ideals (...) of liberal democracy and values and pivot towards an autocratic governance model while ostensibly adhering to the rules of formal democracy. It was Hannah Arendt, who warned against such a situation saying that tendencies to move towards autocracy within democracies are specific for multi-party systems, while two-party systems in democracies are relatively less prone to such transformation. With regard to the above, the problem which philosophy of politics calls a “paradox of democracy” reappears. Among other things, it is related to the question on the limit of tolerance the liberal democracy has for thoughts, attitudes, actions and words which are substantially opposed to democracy and may lead to autocracy. At the same time, we are observing the fact of reappearance of the militant democracy theory, formulated by Karl Loewenstein. The aim of this article is to look closely at the theory and its suggested modifications (described as neo-militant democracy), as well as to answer the questions on what tools are needed and if they are even possible to be used to defend not only procedures, but also values of democracy from its progressive destabilisation in the face of digital revolution. (shrink)

The aim of this paper is to present Peirce’s semiotics as an important factor in the genesis of Alfred North Whitehead’s doctrine of symbolism. I argue that Peirce had a direct impact on Whitehead’s earliest reflections on symbolism generally and mathematical symbolism particularly. From his first encounter with Charles Sanders Peirce’s semiotic doctrine, contrasted to that of George F. Stout, Whitehead derived a general doctrine of signs which he never abandoned and which formed the basis of his mature doctrine of (...) symbolism. While in the first years of his Harvard professorship, Whitehead suffered a second, indirect, influence from Peirce, through the American philosophers he interacted with. His mature philosophy of perception is both the development and application of the doctrine derived from Peirce and Stout thirty years before, and a reply to the realist doctrines which stressed the symbolic nature of perceptual knowledge, most importantly Santayana’s. Whitehead’s own brand of realism rests on the assumption of a pansemiotic principle, obscurely and mediately derived from Peirce. (shrink)

The virtual is just the latest expansion of human craving for meaning and it is brimming with opportunities: mostly symbolic, nonetheless, real. Thinking, presenting ormanipulating a situation has always been dependent on the symbolic operations (Mircea Eliade, Raoul Girardet, Lucian Blaga, Camil Petrescu, Ernst Cassirer), on the uses andabuses of the referential and condensed symbols (Murray Edelman). At the same time, such operations are not reserved entirely to politics. In our virtually expanded contemporarylives, we relate to symbolic meanings, either consciously (...) or not. As Slavoj Zizek noticed: “Behind the realities there are phantasies and behind the phantasies, realities.” Baudrillard’s ecstasy of communication and simulacra present the offer of a golden ageopen for individuals and politicians alike. The enemies are clear and the saviours, too. Justlike decorations hanging in the virtual window here there are the (slightly) cosmeticized images of ourselves carved as individual persona representations, or, as the solution messages for the current problems, prompt as a soft form of political management. All these symbolic décors in the virtual malls that we visit and consolidate are symbolic attemptsto approximate the golden age as we can “see” it, in our human everlasting aspirationsfor success and prosperity, for stability, communion and, possibly, peace. (shrink)

The symbol refers to “substituted entities,” to something other than what is translated by the direct meaning of the expression. One principle of symbolization is that of placing ourselves in the order of recognition which opens an access path to knowledge, that of keeping us within the horizon of remembrance in order to recompose the initial truth in its fullness and communicate its strong impression. In parallel with the universe ordered, according to objective laws, a symbolic universe is developed, ordered (...) according to its own laws (universes between the structures of which analogies are possible). Starting from these premises, in my paper I will refer in particular to the anthropological and cultural relevance of religious discourse and artistic language, to the interferences between them. (shrink)

As the country with the largest Muslim population in the world, Indonesia has great potential in the halal industry. However, research on symbols in Indonesia’s Islamic philosophy and economic history is still far behind that of other countries. Therefore, efforts are needed to improve its study. This research aims to describe and understand the importance of the symbol in the philosophy and history of Islamic economic practices in Indonesia. The findings of this qualitative research, conducted in Indonesia, have practical implications (...) for the halal industry and Islamic economic practices. Data was collected by conducting observations, in-depth interviews, and documentation. Data analysis is carried out by reducing data, presenting data, and giving meaning to the data that has been collected, and from that meaning, conclusions are drawn. This research has concluded that the essence of the Islamic economic process in Indonesia is an effort to fulfill the needs of the Indonesian people based on Islamic values to achieve happiness in the world and the hereafter. The Islamic economic system has become a phenomenon that is the object of the study of Islamic economic philosophy in Indonesia today. The urgency of Islamic economic philosophy in the context of Indonesian Muslim society can be found at the level of implementation. Islamic economic practices have become a way of life for the people of Indonesia. The main principle of Islamic economics holds fast to the concept of tawhid. Many things can be learned from the Islamic economy in Indonesia, ranging from the rules of legal buying and selling, lending and borrowing with legal contracts, and investment in Islam to the prohibition of usury, avoiding things that are haram, injustice, and usury. The Islamic economic system has proven to be beneficial for all people, both Muslims and non-Muslims. (shrink)

Symbolism is at the heart of the political process and any symbol can potentially become a part of the political field. Applying the “positive symbol” concept I underlines that the Iranian nation is formed through the symbolic forms of ideas and values. Two types of symbols can be identified in the formation of Iranian identity: symbols-signifiers and integrating symbols. The article pays attention to the role of symbols, the role of the so called “guardians” and the role of Corbin’s “imaginal (...) world” in the construction of Iranian identity. The paper shows in its conclusion that the role of political symbolism in constructing a national Iranian identity is significant and acting as a “symbol-strategy,” consisting of symbolic actions. (shrink)

This paper presents the result of researching the mythical conceptions of history in the West, which shed light on numerous cultural and political data that entered the sphere of the imaginary reflected in religions, utopias, and finally, in art. The study is structured in three parts, namely: the three scenarios of universal history; the significant myths of great narratives; the problems of the myth of unique time. These aspects bring into question and demonstrate the importance of the imaginary for the (...) understanding of cosmological and anthropological time. (shrink)

This paper aims to explain some economic aspects of sharia by using a widely grasped philosophical approach. The paper presents an Islamic position on business ethics as it is in Qu-ran and in interpretations of sharia elaborated by Islamic thinkers, first of all Indonesian ones. Following results given in selected positions of the literature of the subject the authors come to the following theses and conclusions: Humans must pay attention to few possessions that are basic needs. Humans must avoid prioritizing (...) secondary needs by ignoring basic needs because this is contrary to the maqashid of sharia. Property management must be carried out about a predetermined plan and people who have property should not hoard it. (shrink)

This article investigates the ethical foundations for both personal and commercial conduct, placing these a) for natural individuals with Kant’s categorical imperative as the standard for verification and b) for entities defined to conduct business with markets that freely determine prices among the participating actors at the moment of exchange. Pervasive digitization of transactions is noted. The concepts of currency and money are defined and examined in practice, drawing on the statements of international and US government agencies, economists as well (...) as investigative reporters. (shrink)

Trust and loyalty are universal human needs for moral knowledge, healthy relationships and good governance. They are core universal ethical values and virtues that enable people to relate freely under any sentient socio-political milieu. Public trust and loyalty in governments and in leaders across the globe is drastically declining with rising sense of hopelessness and lack of confidence that make citizens yearn for change. Meanwhile, some scholars have argued that distrust and disloyalty are as valuable as their contraries, especially when (...) justified. Justifiably, one can be protected from harm and actions that could have negative effects on his reputations and self-respect, with inherent socio-political benefits and roles to good governance and the development of society. The point is that the reasons we have to trust and show loyalty are as valuable as the reasons we have to distrust and show disloyalty to someone or government. This means that trust and loyalty can either be withdrawn or betrayed. However, as valid as this sounds, the main thrust of this paper is that it is virtuous to trust and show loyalty until one finds valuable reason to withdraw or betray such trust or loyalty. Analytically, the paper concludes that genuine trust and loyalty promote common good in the global business of governance. (shrink)

The article explores biblical sources of ethics principles of business. It demonstrates that in the contemporary pluralistic world, principles of biblical business ethics can be valuable in the communication and interaction among representatives of different countries and cultures, as they encompass fundamental foundations for building business relationships. Due to the influence of Christian morality on the culture of many nations, biblical values have the potential to significantly impact individuals and their economic behavior, contributing to the dissemination of important economic categories (...) in society. The study reveals that important anthropological foundations for fruitful economic relations have been formed within the framework of biblical theocentrism, including considerations of human dignity, honesty, diligence, responsibility, and charity. The biblical perspective on property as a temporary stewardship has significant implications for awareness and education about responsibility not only towards other people but also towards the environment, holding crucial relevance in the context of corporate social responsibility in the modern world. (shrink)

Buying and selling are the most natural activities common to human beings. In a society where profit overrides personal dignity and human rights, many people see market as a virtue-free zone. They do not believe that one can buy and sell without dishonest gains. Consequently, they are ready to do anything in the name of business: manufacturing and selling fake and substandard goods and services for originals. Today, markets are flooded with fake medical drugs, fake foods, fake drinks/water, fake motor (...) parts and fake building materials. Thus market exhibits exploitative and negative impacts on customer satisfaction. Its impact on human life and property leads to increased deaths because of poisoning, building collapses and even increased road accidents. Such market transaction lacks mutual benefit which is its telos. This paper seeks to establish that market is not a virtue-free zone. It has moral standards of excellence internal to it. (shrink)

In today’s world, on the one hand, the traditional networks of civic solidarity face an increasing number of challenges to overcome in the context of the politically uncontrolled economic modernization. On the other hand, the mere fact that we have become neighbours by virtue of globalization does not make us automatically brothers. At stake is the question of solidarity; civic cooperation in the today specific situation. In order to get a glimpse of the problem, this article attempts to examine some (...) outlines of the current situation of global market economy as it is understood by Joseph Ratzinger. It is an important sign of our times that demands pre-political morality from societies across the world so as to bring about an authentic cooperation. (shrink)

The rapid advancement of artificial intelligence has brought about significant positive changes across various sectors. However, it has also created new opportunities for cybercrime. Nigeria, in particular, has witnessed a surge in cybercriminal activities, which have had severe economic and social consequences. The paper explored the relationship between AI, cybercrime, and the underground business economy in Nigeria, focusing on the rise of fraud, identity theft, and hacking. It discussed the ethical implications of AI, cybercrime, and the underground business economy, highlighting (...) potential risks to privacy, security, and social trust, while emphasizing the ethical responsibilities of AI developers, policymakers, and stakeholders in mitigating these risks and promoting responsible AI use. The Igwebuike ethical theoretical framework was employed for the evaluation of cybercrime, and the thematic and analytical methods of inquiry were used. The paper submits that there is need for an ethical response to the challenges posed by cybercrime in Nigeria. (shrink)

Since independence, governance in Nigeria has faced several roadblocks at all levels of government. There are issues of corruption, of government institutions, and officeholders lacking the capacity to fulfil their mandates and hardly engage with citizens. This paper focuses on the issue of virtue and the business of governance in Nigeria. It distinguishes itself by its introduction of ethics—virtue in the discourse on governance to search for solutions to the challenges of governance in Nigeria. The paper adopts the philosophical theoretical (...) frameworks of Socrates, Plato, and Aristotle on virtue, and employs the thematic and analytical methods of inquiry. In the end, it discovers that imbibing virtue by those in governance can deal with the challenges of governance in Nigeria. (shrink)

The phenomenon of corruption as a type of crime is immanently inherent in social and political reality. Sociality as a trans-societal universal form of human community is the environment in which corruption ties are born and function. The socio-political structure is organized as a collective effort, on the one hand, it overcomes disintegration, and on the other, it generates corrupt behaviour patterns. Corruption models of behaviour have an extremely wide scale of distribution and are characterized by active institutional expansion into (...) various spheres and institutions of modern society, they feed business relations and administrative activities, covering huge masses of the population. In this sense, their study is extremely important and relevant. (shrink)

This paper explores the integration of John Rawls’s (1921–2002) theory of “justice as fairness” into corporate social responsibility (CSR). It accentuates the shift from solely focusing on profit maximization to a model that prioritizes ethical governance and sustainable development. The paper reinterprets Rawls’s theory for corporate ethics and governance, asserting that businesses have a moral obligation to uphold fairness and equity beyond mere compliance or public perception. It acknowledges the role of the government in this integration. It recognizes the challenges (...) in aligning Rawlsian principles with corporate objectives while balancing economic and societal obligations. The fusion of CSR with Rawlsian ideas can potentially bring transformative impacts to businesses, paving the way for a more equitable form of capitalism that combines economic goals with a strong commitment to social justice and ethical practices. (shrink)

One intricate and perhaps, divisive task in philosophy is that of gauging growth in societies. The complexity stems from the reality that everyone seems to possess a template for growth, and so people are wont to use different yardsticks for its measurement. For the technically inclined, the index is science; in civil circles, the measure is perhaps, that of political evolution; and in religious spheres, it is increase in membership/physical structures. Ironically, all the advances arising thereof have been marred and (...) sometimes eclipsed by torrid upheavals: violent overthrow of governments and wars; financial meltdowns; scourge of pandemics; prospects of nuclear combat; religious bigotry; chaotic climate, etc., that make life precarious. Human civilization is on the brink of self-destruct. “Ethics in Business” reimagines the interconnectivity of all spheres of human life, and proposes that the opportunity to redeem our broken world is tied to reengineering the values of trust and loyalty. (shrink)

Values---the individual’s or group’s general tastes regarding results or courses of actions deemed appropriate or otherwise, have a synergetic relationship with educational growth. Ordinarily, the values espoused by individuals or groups engender specific types of attitudes that elicit precise sorts of behaviours that open the horizon for definite sorts of educational growth. Conversely, the quality and quantity of educational growth of a nation influence the behaviours of the citizens which generate attitudes that ultimately create values. This rectangular-like bidirectional correlation has (...) a very strong causational angle to it: right values lead to positive educational growth; wrong ones elicit growth deficits in education, and vice versa. This essay establishes the correlation between values and educational growth using Nigeria as a case study. Through textual criticisms, it highlights the causative influence of bad values on the poor educational outcomes in the country and recommends value reorientation to reverse the ugly tide. (shrink)

Ideally, the government of any nation is in a contract with the citizens for protection of life, property and freedom while the citizens are obliged to obey government laws. Moreso, the government is to discharge her duties without discriminating against any person or group. In Nigeria there are economic and administrative policies that discriminate against the Igbo nation resulting in dire consequences. Since economic policies make or mar the wellbeing of citizens especially in business, the need for fairness, equity, and (...) justice in the formulation and execution of policies is unquestionable. The Igbo of South East Nigeria, who are very active in business and entrepreneurship, suffer untold disadvantages and massive economic losses due to the lopsided and discriminatory economic policies churned out by successive Nigerian governments. Here we examine and argue against such policies based on their ethical implications and effects on individual and national development. (shrink)

This article investigates the characteristics of the phenomenon of fear in work relationships in contemporary society. In this sense, the first part describes the dynamics of current life, emphasizing the role of organizations, their bad reputation, and characterizing their operational center as a society of performance. The second part describes the phenomenon of fear, starting from some representative origins of the term, Martin Heidegger’s phenomenological perspective, and recent studies within the field of organizations. Finally, a survey conducted in the first (...) semester of 2023 with 160 workers from different sectors about their perception of fear in the organization is presented. The findings are interpreted in light of the studied perspectives connected with the ethical responsibility of institutions and the pursuit of comprehensive well-being in work relationships. (shrink)