While Chinese societies often appear centralized and traditional, presumably impeding technology and innovation, these values may simply reflect the negative-leaning poles of Confucianism. This study proposes a Confucian work ethic dimension that stresses justified tradition. In combination with Western innovative cultures, this Chinese style might facilitate learning about knowledge and morality in an interaction seemingly unique to the Chinese science and technology sector. Specifically, contrary to the Western style that tolerates conflict to achieve harmony, Confucian work ethics (...) -an Eastern way -prefer to respect hierarchy to attain harmony. Samples from the multinational corporations in Shanghai and privately owned enterprises in Hsinchu of Taiwan represent two levels of Westernization. The findings reveal that the two types of cultures almost equally influence the facilitation of learning about morality, whereas the Western way more effectively teaches about professional knowledge and the Eastern way more effectively teaches general knowledge. In addition, though the samples from both locations enjoy positive advantages from their combined cultures, Shanghai appears more Westernized than Taiwan, and Taiwan benefits more from Confucian work ethics and a higher level of quality learning, particularly with regard to morality. This result may suggest the benefits of Confucius' ideas, if they are not used excessively to emphasize the negative aspects. (shrink)

This article begins with the premise that market-oriented development strategies require more than the free movement of the factors of production from one use to another; they also require a positive work ethic and an energetic and committed workforce. However, the existing Arab work ethic does not seem conducive to␣development and change. This article assesses some antecedents that might have led to the emergence of the existing work ethic. First, we address the potential role (...) of religion in developing a value system that is not conducive to growth and development. We also tackle family dynamics in the Arab world and the impact of family structures on personal and group development. Then, we move our attention to the educational system in the Arab world trying to uncover any common patterns in the various educational approaches in the Arab world that could have had lasting impressions on power dynamics in␣Arab societies. We also address power and leadership relationships and focus our attention on how groups actually function in the Arab world. Thereafter, we tackle what has emerged out of these societal institutions and relationships, and offer some implications marking out paths for international managers. (shrink)

This book explores a timely topic for philosophers, social scientists, and policy makers concerning ethical theory, social policy, and modern work. It offers international perspectives and comparative analysis that will appeal to academic and policy audiences around the world.

Economic progress in the United States has been attributed to the successful combination of two social structures — capitalism as an economic system and democracy as a political system. At the heart of this interaction is a particular work ethic in which hard work is considered the path to both immediate and future rewards. This article examines the evolution of work ethic in the United States, as well as the returns experienced through various adaptations in (...) the country's history. From this grounding, the information is structured into a proposal that key messages contained in the current, accepted work ethic are subject to distortions that may contribute to unethical decision making. These distortions result from two potentials: (1) efforts to reconcile the work ethic with contradictory messages and (2) exaggerations of the work ethic that become dysfunctional. The intent is to provide a framework that may explain to organizational leaders how people with the same basic work ethic can behave differently in terms of ethical work. Along with this understanding comes the potential to offset possible distortions and to encourage more ethical behavior. (shrink)

In spite of the seemingly omnipresent corruption and Mafia activity plaguing modern Russia it is nevertheless possible, and desirable, to conduct business ethically there, as the author testifies. Pamela Woolley has recently completed a full time MBA at London Business School, prior to which her career was in international telecommunications. She has long been interested in Russia and worked in Moscow during the summer between her two years of study. The experience has prompted her to seek a more permanent position (...) in the region and was the impetus behind writing this article. She also wishes to thank Dr Jan Dauman of InterMatrix Group for his interest and contribution to the information gathered in the preparation of this article. (shrink)

In order to maximize human performance, defence forces continue to explore, develop, and apply human performance enhancement (HPE) methods, ranging from pharmaceuticals to (bio)technological enhancement. This raises ethical, legal, and societal concerns and requires organizing a careful reflection and deliberation process, with relevant stakeholders. We discuss a range of ethical, legal, and societal aspects (ELSA), which people involved in the development and deployment of HPE can use for such reflection and deliberation. A realistic military scenario with proposed HPE application can (...) serve as a starting point for such an iterative and participatory process. Stakeholders can discuss this application, modify its features, and design appropriate processes around it – for instance, procedures for informed consent. We propose that organizing aspects into these three categories – ethical, legal, and societal – can help involve appropriate interlocutors at different moments: legal aspects with people in strategy or management roles, from the start of a project; ethical aspects with people in operations and medical roles, during development; and societal aspects with people in communication and personnel roles, during deployment. Notably, we developed and discussed this framework and the three aspects in close collaboration with personnel from the military. (shrink)

This paper examines the work ethic characteristics of particular practising Protestant, Catholic and Muslim managers in Britain, Ireland and Turkey. Max Weber, argued that Protestant societies had a particular work ethic which was quite distinct from non-Protestant societies. The Protestant work ethics (PWE) thesis of Weber was reviewed. Previous empirical and analytical research results showed that the number of research results which support Weberian ideas were more than those which did not support. Methodological issues were (...) also discussed. Results revealed that there was a considerable difference between Muslim and other groups in terms of PWE characteristics. The Muslim group showed the highest PWE level, while the Protestant group was placed second and the Catholic group third. The Protestant group showed a slightly higher of PWE level than the Catholic group. The possible reasons for the higher level of the PWE values of Muslim managers are discussed in the light of historical, political, social and economic developments in Turkey. (shrink)

Illustrates how using ethics in decision making can improve communication, resolve disagreements, and set just standards for worker-management relations. Presents strategies for how organizations can use ethics to uncover values and beliefs, and determine whether they are acting upon just and moral decisions.

This essay introduces this special issue on virtue ethics in relation to military AI. It describes the current situation of military AI ethics as following that of AI ethics in general, caught between consequentialism and deontology. Virtue ethics serves as an alternative that can address some of the weaknesses of these dominant forms of ethics. The essay describes how the articles in the issue exemplify the value of virtue-related approaches for these questions, before ending with thoughts for further research.

The twenty-first century has seen an increase in ethical misconduct at the workplace, highlighting the need to stimulate discussion on the role of work ethics. The objective of the current study is to extend the literature on work ethics by examining the role of Islamic work ethic in enhancing the task performance of employees. The current study proposes that psychological capital mediates the relationship between Islamic work ethic and task performance. It is also proposed (...) that ethical leadership might act as a boundary condition that boosts the positive relationship between Islamic work ethic and psychological capital. Data were collected in three-time lags from employees working in the service sector of Pakistan through the questionnaire. The results supported the mediation and moderation hypothesis, confirming that psychological capital mediates the relationship between Islamic work ethic and task performance. Ethical leadership moderates the relationship between Islamic work ethic and psychological capital. The results offer implications for theory and practice. Limitations and future research directions are also discussed. (shrink)

This book provides an integrated and philosophically-grounded framework which enables a coherent approach to organizations and organizational ethics from the perspective of practitioners in the workplace, from the perspective of managers in organizations, as well as from the perspective of organizations themselves.

This study focuses on two main arguments about the secularization of Protestant work ethic and the uniqueness of Islamic work ethic. By adopting a linguistic point of view, this study aims to grasp a common understanding of PWE and IWE in the field of work ethic research. For this purpose, 109 articles using the keywords PWE and IWE in their titles were analyzed using content analysis. The findings support the argument that emphasizes universally shared (...) values of PWE. In addition, the findings reveal that IWE provides a unique perspective on how to improve organizational performance, but at the same time differs in work orientation and commitment across cultures. (shrink)

Drawing on the emerging research on Islamic work ethic (IWE) and informed by the social cognitive theory (SCT), this study seeks to examine how IWE influences employees’ behaviors through employees’ moral identity internalization, with religiosity moderating the IWE-moral identity Internalization nexus. To examine this moderated mediation model, we collected time-lagged data (_N_ = 427) from employees working in two public organisations in a Muslim majority country in the Middle East, e.g., Jordan. We used a partial least squares structural (...) equation modelling to examine our hypotheses. Our findings suggest that IWE encourages employees’ moral identity internalization, which subsequently prompts refraining from unethical pro-organisational behaviors (UPOB) and unethical pro-family behaviors (UPFB). The findings also show that employee religiosity plays an important role in the relationship between IWE and employees’ moral identity suggesting that IWE is more prone to influence employee disengagement in UPOB and UPFB through moral identity internalization when employee religiosity is higher. At the end, implications for theory and practice are offered as well as suggestions for future research. (shrink)

Ethics is an increasingly important theme in social work practice. Worldwide, social workers experience common ethical challenges in very different contexts – from disaster relief in China to child protection work in Palestine. This book takes as its starting point real life cases featuring ethical problems in the areas of: negotiating roles and boundaries, respecting rights, being fair, challenging and developing organisations and working with policy and politics. Each case opens with a brief introduction, is followed by two (...) commentaries and ends with questions for reflection. The commentaries, written by authors from different countries, refer to relevant theories, concepts, practical matters, alternative courses of action and their implications. Features within the book include: An introductory chapter covering issues of global ethics Cases and commentaries drawn from across the world – from Peru to Finland Cases based on real life situations and chapter introductions from leading authorities in social work and ethical theory Questions and practical exercises to aid teaching and professional development This book is a unique and accessible resource for stimulating ethical reflection, expanding ethical horizons and developing ethical and intercultural sensitivity. It is designed for use by undergraduate and postgraduate students and professionals in the fields of social work, social education/pedagogy, social care work, international social work, community development, community organisation, youth work and related fields. (shrink)

Although generational differences have been studied in developed countires, not much information is available about generational cohorts and how they differ in terms of work ethics in developing countries. A cross-sectional study was conducted with a sample of 301 respondents from South Africa. Work ethics of three generational cohorts were measured, namely the Baby Boomers, Generation X, and Generation Y. The main finding of this research was that statistically significant differences and similarities were found between the various generational (...) cohorts in terms of work ethics facets. Statistically significant generational differences were indicated for hard work and delay of gratification. (shrink)

This research aims to examine the impact of intrinsic religiosity on counterproductive work behavior directed toward the organization (CWB‐O) and the mediating role of Islamic work ethic in this impact. The data were collected from employees working in the hotel and restaurant industry (n = 684). The findings revealed that intrinsic religiosity had a positive and significant effect on Islamic work ethic. It was found that Islamic work ethic also had a negative and (...) significant effect on CWB‐O. Similarly, intrinsic religiosity had a negative and significant effect on CWB‐O. In addition, it was identified that the Islamic work ethic had a mediating role in the impact of intrinsic religiosity on CWB‐O. Taking into consideration that the relationship between intrinsic religiosity and CWB‐O and the role of Islamic work ethic in this relationship has not yet been examined in literature, the theoretical contribution of the current research can be better understood. From the perspective of practical contribution, this research may help and guide managers to understand how intrinsic religiosity affects CWB‐O. (shrink)

Net Work provides a detailed study of the work of web designers. It draws on empirical research carried out from the birth of web design as an area of work in the 1990s to its professionalization in the twenty-first century and addresses the politics of building an inclusive WWW for people of diverse abilities.

Muslim scholars have defined ethics as enduring traits and characteristics in the individual that cause actions appropriate to those traits to be issued spontaneously without the need for human thought and reflection. Islamic ethics state the rightness or wrongness of these attributes within the framework of Islamic concepts, while the concepts of Islamic work ethics deal with the functioning of the framework of Islamic concepts in the form of human work activities in various organisations. Furthermore, work ethics (...) can be effective in the organisation when it can shape the culture of the organisation. Research shows that Islamic work ethics have a significant relationship with various individual, professional and organisational factors. The purpose of this study is to investigate the relationship between Islamic work ethics and organisational culture. The statistical population of this research consists of 1500 Muslim staff of 30 service organisations (financial, educational, medical and hotel organisations) in Moscow, Russia, in 2021, of which 306 people have been selected as statistical samples using Krejcie and Morgan's sample size table. Data analyses were performed by statistical software, Statistical Package for the Social Sciences (SPSS). The results of this study confirm the significant and positive relationship between Islamic work ethics and organisational culture among the Muslim Russian staff (β = 0.53; T = −8.65). CONTRIBUTION: This study examines the relationship between Islamic work ethics and organisational culture in Russia and has expanded the results of previous studies conducted in other contexts. (shrink)

Recent work in clinical nursing ethics has been influenced by two main areas of insight associated with the challenge levelled by the women's movement to traditional thinking about morality and ethics. Broadly speaking these two realms have been distinguished as articulating ‘feminist’ socio‐political and ‘feminine’ ethic of care concerns. Often these two impulses are seen as pulling against each other, or worse, the ‘feminine’ emphasis on the ethics of care is seen as reinforcing the dynamics that elicit the (...) ‘feminist’ concern. In this paper I suggest how an expanded understanding of an ethic of care in clinical settings can provide resources for dealing with both concerns. A discussion of the way institutional relations can ride rough‐shod over the ‘feminist’ insights of ethical care, in the second part of the paper, provides evidence for my conclusion that ethical nursing care depends on recognizing that both areas of insight are imperative for its success. (shrink)

Ethical concepts as a rule are alien to economists. Business is business, and ethics is ethics. Economics is one thing, and culture is quite another, and the fatal flaw of economic theory, as well as of contemporary attempts to determine the correct economic policy for a transition to the market, resides in this opposition.

A work ethic is people's attitude to work—imprinted in a complex of moral values and norms, embodied in categories and examples of the culture, and expressed in human behavior, above all in the sphere of labor activity. In my understanding, a work ethic is a component part of the socioeconomic genotype of a society. A SEG is a kind of information mechanism of "social inheritance" that ensures the reproduction of the structure and principles of a (...) particular social system's functioning, regulation, and learning process. It comprises a system of values, a set of motivations, and a paradigm of economic management and administration, and in its manifest form it is reflected in the contours of the regulation and administration of socioeconomic processes, including legal, administrative, economic, and moral norms and incentives. A SEG itself is based on the system of social interests and on the particular society's culture. (shrink)

In this study, I examine the Passionate Work Ethics within the conceptual framework of “affective economy”, which I argue establishes the work ideology of today’s flexible and precarious post-Fordist work regime. More specifically, I focus on “immaterial labor” as a specific form of labor in today’s post-Fordist capitalism and flexible and precarious freelancing as its epitome. Based on interviews with independent professionals who are currently working as freelancer, this study seeks to understand how today’s prevalent flexible and (...) precarious post-Fordist work regime makes itself desirable, through what kind of structures of affects and affective mechanisms. The main claim of the study is that the Passionate Work Ethics, with its affective investment in our desires, hopes and fears that covers up precarity creates a work ethics that makes desirable widespread precarity and flexibility through passive joyful affects. In this context, it has been revealed that the Passionate Work Ethics operates by arousing motivation, impulse and desire with the promises of “freedom-autonomy”, “spatio-temporal flexibility”, “self-realization and self-development” and “affective satisfaction”. (shrink)

The aim of this study is to explore the influence of religious beliefs on the work-related attitudes of Turkish SME (small and medium-sized enterprise) owner-managers. In this research, the emergence of pious or devout business people is considered as a phenomenon, and special attention is paid to religious transformation and secularism in Turkey. Both concepts, religion and secularism, are considered within the Turkish context. For the research, in-depth interviews were conducted with 32 Turkish business people from religious and secular (...) backgrounds, respectively. The study investigates the so-called “Islamic work ethic” values and Islamic business principles from a critical perspective and argues that they do not seem to be as significant factors as predicted in the emergence of pious or devout business people in Turkey. (shrink)

Part I: Seeking ethical values for the professions -- Sources of guidance and the basis of ethics -- Seeking a foundation for ethics in the professions -- Values integral to the role of professions -- Part II: Exploring values as principles -- Seeking the best results -- Treating people justly and fairly -- Treating people justly and fairly -- Respecting autonomy -- Acting with integrity -- Part III: Applying principles to practice -- Ethical thinking in professional situations -- Dealing with (...) dilemmas -- Blame -- A guide to thinking about rights. (shrink)

What is the work ethic? Does it justify policies that promote the wealth and power of the One Percent at workers' expense? Or does it advance policies that promote workers' dignity and standing? Hijacked explores how the history of political economy has been a contest between these two ideas about whom the work ethic is supposed to serve. Today's neoliberal ideology deploys the work ethic on behalf of the One Percent. However, workers and their (...) advocates have long used the work ethic on behalf of ordinary people. By exposing the ideological roots of contemporary neoliberalism as a perversion of the seventeenth-century Protestant work ethic, Elizabeth Anderson shows how we can reclaim the original goals of the work ethic, and uplift ourselves again. Hijacked persuasively and powerfully demonstrates how ideas inspired by the work ethic informed debates among leading political economists of the past, and how these ideas can help us today. (shrink)

Malm and colleagues (2008) consider (and reject) five arguments putatively justifying the idea that healthcare workers (HCWs) have a duty to treat (DTT) during a pandemic. We do not have sufficient...

New technologies and practices, such as drug testing, genetic testing, and electronic surveillance infringe upon the privacy of workers on workplaces. We argue that employees have a prima facie right to privacy, but this right can be overridden by competing moral principles that follow, explicitly or implicitly, from the contract of employment. We propose a set of criteria for when intrusions into an employee''s privacy are justified. Three types of justification are specified, namely those that refer to the employer''s interests, (...) to the interests of the employee her- or himself, and to the interests of third parties such as customers and fellow workers. For each of these three types, sub-criteria are proposed that can be used to determine whether a particular infringement into an employee''s privacy is morally justified or not. (shrink)

Our century has witnessed violence on an unprecedented scale, in wars that have torn deep into the fabric of national and international life. And as we can see in the recent strife in Bosnia, genocide in Rwanda, and the ongoing struggle to control nuclear weaponry, ancient enmities continue to threaten the lives of masses of human beings. As never before, the question is urgent and practical: How can nations--or ethnic groups, or races--after long, bitter struggles, learn to live side by (...) side in peace? In An Ethic for Enemies, Donald W. Shriver, Jr., President Emeritus of Union Theological Seminary, argues that the solution lies in our capacity to forgive. Taking forgiveness out of its traditional exclusive association with personal religion and morality, Shriver urges us to recognize its importance in the secular political arena. The heart of the book examines three powerful and moving cases from recent American history--our postwar dealings with Germany, with Japan, and our continuing domestic problem with race relations--cases in which acts of forgiveness have had important political consequences. Shriver traces how postwar Germany, in its struggle to break with its political past, progressed from denial of a Nazi past, to a formal acknowledgement of the crimes of Nazi Germany, to providing material compensation for survivors of the Holocaust. He also examines the efforts of Japan and the United States, over time and across boundaries of race and culture, to forgive the wrongs committed by both peoples during the Pacific War. And finally he offers a fascinating discussion of the role of forgiveness in the American civil rights movement. He shows, for instance, that even Malcolm X recognized the need to move from contempt for the integrationist ideal to a more conciliatory, repentant stance toward Civil Rights leaders. Malcolm came to see that only through forgiveness could the separate voices of the African-American movement work together to achieve their goals. If mutual forgiveness was a radical thought in 1964, Shriver reminds us that it has yet to be realized in 1994. "We are a long way from ceasing to hold the sins of the ancestors against their living children," he writes. Yet in this poignant volume, we discover how, by forgiving, enemies can progress and have progressed toward peace. A timely antidote to today's political conflicts, An Ethic for Enemies challenges to us to confront the hatreds that cripple society and threaten to destroy the global village. (shrink)

Recently ethical implications of human resource management have intensified the focus on care perspectives in management and organization studies. Appeals have also been made for the concept of organizational care to be grounded in philosophies of care rather than business theories. Care perspectives see individuals, especially women, as primarily relational and view work as a means by which people can increase in self-esteem, self-develop and be fulfilled. The ethic of care has received attention in feminist ethics and is (...) often socially construed as a feminine ethic. Although well developed in the caring professions there remains no model or definition of the care ethic in management literature with little care research undertaken. This paper develops the concept of the care ethic using Heidegger’s philosophy, namely, care is fundamental to human being. To show Heideggerian care, an individual notices, pays attention to another and responds in ways to empower and enable. In a study which aimed to analyze women’s lived experience of career, we applied the philosophically grounded methodology hermeneutic phenomenology. Findings revealed the power of Heideggerian care, Sorge, as a key factor in creating meaning. From this, we propose that care has potential as a theoretical and philosophically based construct with strong practical implications. It provides a way of understanding the care ethic, lies at the heart of our being, and is essential to meaning in our grelationships and undertakings. Crucially, it can provide reprieve from the existential angst that trademarks our being. (shrink)

A work ehic is a value-based motivation for working. In the now developed world, three such values have been stressed over time: soial status, duty, and wealth or, simply, money. Craft pride has also been proffered but is increasingly a victim of automation. Each will be considered here. First, however, a few remarks about how socio-economic conditions influence a society's stance regarding one's obligation to work.

The new business opportunities and prospects emerging in Europe within the Common Market and other Western and European countries also raise important ethical challenges. This work comprises a collection of ethical insights to enhance the conduct of business in an evolving Europe.

This study examines the impact of Islamic Work Ethic on organizational citizenship behaviors and knowledge-sharing behaviors among university employees in Pakistan. A total of 215 respondents from public sector educational institutions participated in this research. The findings suggest that IWE has a positive effect on OCBs. In other words, individuals with high IWE demonstrate more citizenship behaviors than those with low IWE. The findings also suggest a positive effect of IWE on KSBs. Individuals with high IWE exhibit more (...) KSBs than those with low IWE. The paper also discusses the theoretical and practical implications of these findings. (shrink)

The current study proposes a novel conceptual model in which Islamic work ethics has a mediating role in the relationship between servant leadership and employees’ life satisfaction within Pakistan’s banking sector. The model draws on the theory of leader-member exchange. Data from a sample of 240 were evaluated using structural equation modeling using SmartPLS 3.2.7 software. The findings indicate that servant leadership significantly impacts employees’ life satisfaction. Furthermore, Islamic work ethics mediated this effect. This study introduces ground-breaking bank (...) inputs by creating a new integrated model based on LMX theory. While the impact of several dimensions of Islamic work ethics on employees’ life satisfaction has been widely investigated, the present study is the first to explore the roles of servant leadership and Islamic work ethics in leveraging bank employees’ life satisfaction. The results suggest that bank managers should enact servant leadership in their business and serve their employees ethically to improve their life satisfaction. Additionally, this study provides key theoretical contributions to the literature on Islamic banking. (shrink)

Using a time-lagged design, we tested the main effects of Islamic Work Ethic (IWE) and perceived organizational justice on turnover intentions, job satisfaction, and job involvement. We also investigated the moderating influence of IWE in justice–outcomes relationship. Analyses using data collected from 182 employees revealed that IWE was positively related to satisfaction and involvement and negatively related to turnover intentions. Distributive fairness was negatively related to turnover intentions, whereas procedural justice was positively related to satisfaction. In addition, procedural (...) justice was positively related to involvement and satisfaction for individuals high on IWE however it was negatively related to both outcomes for individuals low on IWE. For low IWE, procedural justice was positively related to turnover intentions, however it was negatively related to turnover intentions for high IWE. In contrast, distributive justice was negatively related to turnover intentions for low IWE and it was positively related to turnover intentions for high IWE. (shrink)

This contribution aims to expand the study of experiences at work by (a) analyzing a theoretical perspective concerning experiences at work which emphasizes both _positive_ aspects as well as _negative_ aspects, (b) exploring the relation of both negative (Bullshit job perceptions; BJP) and positive aspects (Meaningful Work perceptions; MWP) experienced at work to negative work-related behavior (Counterproductive Work Behavior [CWB] and Cyberloafing), (c) investigating the (moderating) role of work ethic, and (d) examining (...) the robustness of these relations when considering additional contextual factors (organizational work values and tightness–looseness reflecting social norms). Three studies were conducted, including two samples of German employees (_N_ = 247 and _N_ = 240), and another one of employees in the USA (_N _= 253). Our findings reveal that negative experiences at work (BJP) are the main predictor of problematic workplace behavior (CWB and Cyberloafing). Furthermore, their relation was contingent on individuals’ endorsement of work ethic. BJP and CWB (or Cyberloafing) were more closely associated for individuals strongly endorsing work ethic. In contrast, the relation of positive experiences (MWP) to problematic behavior at work was not significantly qualified by work ethic. The observed relations were robust when additional contextual factors were controlled for. The results emphasize the importance and complexity of work experiences including and differentiating positive and negative aspects. They also highlight the significance of work ethic and related beliefs of employees in shaping problematic behavior in work settings. (shrink)

The aim of this study is to explore the influence of religious beliefs on social or work-related ties of managers who are member of organizational networks representing two different ideologies in Turkey. In this research, the emergence of secular and devout entrepreneurs is considered as a phenomenon, and special attention is paid to religious transformation and secularism in Turkey. Social network analysis method is used to define the nature of communication links among 80 chairmen who are the members of (...) two conflicting and dominant groups in Turkish business system. The findings show that Protestant work ethic suggested by Weber with regard to Christianity have attained a similar place over the past decade in Islamic organizational networks. The concern of political power in religion leads to organizational networks being nourished by religious norms and creeds in many developing countries. Especially in societies like Turkey where the state is dominant in the business life, organizations and managers prefer to be included in religious networks to make close contacts with the state. Another significant finding is that efforts of the members of religious networks—in spite of their relatively closed characteristics—in terms of being at the center of a network and taking the brokerage role, are highly developed on the contrary to the literature. (shrink)

Is work as we know it disappearing? And if so why should we care? These questions are explored by Raymond Geuss in this compact but sweeping survey which integrates conceptual analysis, historical reflection, autobiography and social commentary. Geuss explores our concept of work and its origins in industrial production, the incentives and compulsions which societies use to get us to work, and the powerful hold which the work ethic has over so many of us. He (...) also looks at dissatisfaction with work - which is as old as work itself - and at various radical proposals for doing away with it, and at the seemingly irreversible growth of unemployment as a result of mechanisation. His book will interest anyone who wishes to understand the place of work in our world. This new series offers short and personal perspectives by expert thinkers on topics that we all encounter in our everyday lives. (shrink)

-God creates the best of all possible worlds.- With this bold dictum, Gottfried Wilhelm Leibniz summed up his theological views. Yet, why did God create <I>this world, our world? <I>The Divine Ethic of Creation in Leibniz uses this question as a touchstone for developing a comprehensive reconstruction of Leibniz's philosophical system. Whereas twentieth-century scholarship tended to focus on the logical foundations of Leibniz's thought, this book demonstrates how Leibniz's work on logic, mathematics, physics, metaphysics, and political theory was (...) actually shaped by ethical and theological considerations.". (shrink)

Abstract:In this paper, I argue that our lives are situated in territories of natural and built environments that should be included in our conceptions of home. I maintain that this expanded conception is indispensable for an environmental ethic that is both well- grounded and practically efficacious. Thus, I take a serious look at the things, places, and others that ought to be included in our concept of home.In the first section I discuss persistent problems for dominant theories of environmental (...) ethics, namely that they fail to connect or give equal weight to value in nature and valuing nature. In the second section, I rely on the work of Hans Jonas to show that ethical responsibility is central to any robust theory of ethics. Ethical theory requires both a source of value and a feeling of responsibility toward that value to be appropriately grounded. Sections three and four contain my arguments for a conception of home in an expanded sense. There I also argue that homes act as primal sites of responsibility, ones that establish both value in nature and a feeling that grounds an environmental ethic. The final section builds on this ground by providing a set of values or ideals to which individuals can commit in order to make their homes good ones in an ethically- charged sense. (shrink)

We concur with Baum and colleagues (2009) on the importance of pandemic planners taking explicit steps to employ public engagement methodologies. Thus far, as Baum and colleagues note, there have b...

This research examines the impact of implicit religious beliefs on work ethic in specific cultural contexts. Based on three studies, the authors found that thoughts related to religion impact work ethic, but only when the culture embraces religious values at work and in public environments. In a comparative setting, Moroccan participants primed with religious thoughts displayed greater work ethic, whereas similarly primed French participants exhibited less work ethic (Study 1). For North (...) African–French biculturals, religious stimuli interacted with cultural identity to predict work ethic (Study 2) and activated religious beliefs and cultural identity had a significant effect on their level of effort (Study 3). Our research reveals that implicit religious beliefs can predict work ethic in a manner contingent on a cultural setting. In cultures where religious values are historically embraced and encouraged, work ethic constitutes a religious construct that enhances work ethic. Conversely, in secular cultures, religious cues inhibit work ethic. We believe that within a multi-cultural, multi-religion work force, it is important to take note of these influences. (shrink)