Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

Corruption involves greed, money, and risky decision-making. We explore the love of money, pay satisfaction, probability of risk, and dishonesty across cultures. Avaricious monetary aspiration breeds unethicality. Prospect theory frames decisions in the gains-losses domain and high-low probability. Pay dissatisfaction (in the losses domain) incites dishonesty in the name of justice at the individual level. The Corruption Perceptions Index, CPI, signals a high-low probability of getting caught for dishonesty at the country level. We theorize that decision-makers adopt avaricious love-of-money aspiration (...) as a lens and frame dishonesty in the gains-losses domain (pay satisfaction-dissatisfaction, Level 1) and high-low probability (CPI, Level 2) to maximize expected utility and ultimate serenity. We challenge the myth: Pay satisfaction mitigates dishonesty across nations consistently. Based on 6500 managers in 32 countries, our cross-level three-dimensional visualization offers the following discoveries. Under high aspiration conditions, pay dissatisfaction excites the highest- (third-highest) avaricious justice-seeking dishonesty in high (medium) CPI nations, supporting the certainty effect. However, pay satisfaction provokes the second-highest avaricious opportunity-seizing dishonesty in low CPI entities, sustaining the possibility effect—maximizing expected utility. Under low aspiration conditions, high pay satisfaction consistently leads to low dishonesty, demonstrating risk aversion—achieving ultimate serenity. We expand prospect theory from a micro and individual-level theory to a cross-level theory of monetary wisdom across 32 nations. We enhance the S-shaped Curve to three 3-D corruption surfaces across three levels of the global economic pyramid, providing novel insights into behavioral economics, business ethics, the environment, and responsibility. (shrink)

Monetary Intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the bright side of Monetary Intelligence and behavioral economics, frames money attitude in the context of pay and life satisfaction, and controls money at the macro-level and micro-level. We theorize: Managers with low love of money motive but high stewardship behavior will have high subjective well-being: pay satisfaction and (...) quality of life. Data collected from 6586 managers in 32 cultures across six continents support our theory. Interestingly, GDP per capita is related to life satisfaction, but not to pay satisfaction. Individual income is related to both life and pay satisfaction. Neither GDP nor income is related to Happiness. Our theoretical model across three GDP groups offers new discoveries: In high GDP entities, “high income” not only reduces aspirations—“Rich, Motivator, and Power,” but also promotes stewardship behavior—“Budget, Give/Donate, and Contribute” and appreciation of “Achievement.” After controlling income, we demonstrate the bright side of Monetary Intelligence: Low love of money motive but high stewardship behavior define Monetary Intelligence. “Good apples enjoy good quality of life in good barrels.” This notion adds another explanation to managers’ low magnitude of dishonesty in entities with high Corruption Perceptions Index. In low GDP entities, high income is related to poor Budgeting skills and escalated Happiness. These managers experience equal satisfaction with pay and life. We add a new vocabulary to the conversation of monetary intelligence, income, GDP, happiness, subjective well-being, good and bad apples and barrels, corruption, and behavioral ethics. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This book considers whether there is a legitimate or even necessary place for the perspective of 'care' when addressing questions of universal justice. To this end, it examines two major frameworks of contemporary moral philosophy_Jürgen Habermas's model of discourse ethics and Jacques Derrida's deconstructive ethics of radical singularity_in which the contrasting standpoints of communicative reciprocation and care for the absolute otherness of the other are respectively prioritized.

An extensive work has been done on corporate social responsibly practices that mainly emphasized the larger firms within developed nations. Nonetheless, still work is needed to observe the importance of CSRPs’ and ethical cultural practices in terms of sustainable competitive performance that garnered far less attention by the existing literature. This study explores the impact of CSRPs on SACP with the mediating role of ECL from SMEs of two emerging nations, i.e., China and Pakistan based on stakeholders’ theory and practices. (...) The results using SEM affirmed the positive linkages of CSRPs—environment responsibility, community responsibility, customers' responsibility, suppliers responsibility, employee responsibility, and Govt. rules & regulations’ responsibility —on SACP. It found that CSRPs have positive relationships with ECL whereas ECL further positively correlated with SACP in the context of both countries. The findings revealed the positive mediating influence of ECL between CSRPs and SACP, respectively. This study furnishes insightful information for management on how firms may achieve sustainable performance by incorporating ethical cultural practices and corporate social responsibility practices as the strategic tools. The study reports numerous implications for management together with lines for future directions. (shrink)

Compilation of letters writings on Jaina spiritual life and philosophy.

This article endeavors to draw out and explicate some of the normative tensions that animate the imaginary and practice of solidarity. It begins by examining the account of solidarity set forth in the writings of Jürgen Habermas. It then considers Axel Honneth’s recognition-theoretic conception of the solidaristic attitude. While remaining sympathetic to the left-Hegelian intersubjectivism of Habermas’ discourse-ethic, Honneth seeks to redress the “cognitive-centric” limitations of the latter thinker’s conception of solidarity. In this context, particular emphasis is placed on Honneth’s (...) engagement with the idea of Sittlichkeit, or shared form of ethical life, discussed in Hegel’s early “Jena period” work, as well as in his later Elements of the Philosophy of Right. To Honneth, while these writings can contribute significantly to a recognition-theoretic understanding of solidarity, they must be distinguished from the philosophy of consciousness that circumscribes the famous recognition struggle between master and slave in The Phenomenology of Spirit. In conclusion, the paper questions the capacity of Honneth’s approach to criticize ideological forms of solidaristic recognition, offering a qualified defense of Habermas’ contravening perspective. (shrink)

Jain philosophical treatise with a commentary of Hemacandra Sūri, 12th cent.

This study revolves around the configurations of Dou Mbawa [People of Mbawa] in Bima, West Nusa Tenggara, eastern Indonesia, mapped onto the three main sociocultural-religious groups of Muslims, Christians and Parafu [followers of local beliefs]. It focuses on the Raju ritual as a ‘text’, representing social structures and dynamics of religious tension among the Dou Mbawa, which has been understudied in the existing works of literature. The central position of the Raju ritual is highlighted, as it is born from the (...) cosmological worldview and simultaneously practised by all three religious groups annually. Such interwoven ambiguities occurred in the life of the Dou Mbawa, involving ideology, authority and agents or actors, generating tension and confrontation that have led to Raju’s transformation from religious expression to cultural adaptation. Using ethnographic data generated from 2019 to 2020, this study argues that a Raju ritual is a political act that merely reflects the ideology of its supporters and shapes their capital bases and communicative actions to respond to social segregations.Contribution: This article shows how the Raju ritual promotes cohesiveness and harmony for a religiously diverse community by creating a shared ethnic identity and exercising it as a cultural adaptation. (shrink)

Two sample populations, one refugee and one resident, were studied. The frequencies of consanguineous marriages came out to be 49·8% and 55·4%, respectively, for the refugees and the residents. Caste endogamy was dominant both in the residents and the refugees. The mean coefficient of inbreeding was calculated to be 0·0303 for the refugee population and 0·0332 for the resident population samples. First cousin marriage was the dominant type of marriage in both samples; fathers daughter (FBD) marriage was more frequent among (...) the refugees while mothers daughter (MBD) marriage was more frequent among the residents. Education has no decreasing effect on the incidence of consanguineous marriages. A significant difference in the pattern of marriages in the refugees is observed after the Saur Revolution of 1979. (shrink)

Human Rights through the Lens of Cultural Particularities: What Alternative? While the proclaimed universality of human rights is a guarantee of security and protection for every human being, its implementation faces several cultural roadblocks. This paper clearly posits that the transcendent aspect of universality creates legal foreignness. We postulate that this foreignness is the source of particularistic hatred against the universality of human rights. In the light of this hypothesis, which is illustrated by excisions, this study recommends a translation of (...) the universal language of human rights into local cultural contexts. Such a translation constitutes an effective antidote to any particularistic approach, because we believe that it creates space for shared responsibility towards universality. In this regard, this paper intends to rethink the very foundation of the universality of human rights as rooted in order to eventually demonstrates the relevance of its translation into local cultural contexts. The transcendent vision of human rights (and law in general) is therefore complemented by their taking root perception by the societies they seek to govern. Otherwise, these rights will always be perceived as extraneous values at the endogenous level of cultures. Hence their ineffectiveness. (shrink)

This comprehensive text on African Mathematics addresses some of the problematic issues in the field, such as attitudes, curriculum development, educational change, academic achievement, standardized and other tests, performance factors, student characteristics, cross-cultural differences and studies, literacy, native speakers, social class and differences, equal education, teaching methods, and more.

It is almost a truism that political development is synonymous with the building of integrative institutions. The most important of these institutions is the political party. The political parties generally perform many manifest functions. Firstly, parties act as brokers of ideas, programmes and policies. In doing so, they articulate as well as aggregate the diverging interests of the country and help resolve cleavages within the nation. Secondly, they recruit support from all parts of the country and help elect political office-bear (...) ere. By developing machinery for the resolution of infra-party disputes, the parties help unite the people froth various regions from which they recruit their support arid develop a sense of identity among its supporters. She critical latent effect of these manifest functions of political parties is the creation of a high level of consensus and development and fostering of a national political culture. (shrink)

Criticism of Nurcholish Majid's thoughts on Islamic reform.

Speeches delivered in Tamil at various schools in Tamil Nadu, during 2010-2015, by A.P.J. Abdul Kalam, 1931-2015, former President of India.

The oil industry has played a major role in the economy of modern Iran and Malaysia, especially as a source of transnational exchange and as a major factor in industrial and urban development. During the previous century, the arrival of oil companies in the Persian Gulf, brought many changes to the physical built environment and accelerated the urbanization process in the port cities. Similarly, the development of the national oil industry had a huge impact on post-independence Malaysia, affecting balance sheets, (...) the environment, and society. Oil significantly changed Malaysia’s position in the global economy and transformed a predominantly agricultural country into a major producer of petroleum and natural gas. Through implementing the analytical, historical and comparative perspectives, this paper focuses on the legacy of oil cities in the Persian Gulf and the South China Sea as the birthplaces of the oil industry in two regions, whose geopolitical importance along with oil’s historical significance has the potential for representing national unity, political memory and collective shared identity. In proposing this grounding, the paper seeks to approach the heritage of oil as a particular form of industrial heritage. This research analyses the future of energy heritage, existing Covid-related challenges, political tensions and examines the various impacts, transitions and capacities associated with the current international relations, post-pandemic urban developments, and the post-oil future to pave the way to these nascent areas of industrial heritage and oil heritage in Iran and Malaysia. (shrink)

The impetus for this book emerged from our belief that as Africans across the globe are confronted with a myriad of challenges that have been birthed by globalization (i.e. the process of going to a more interconnected world by diminishing the world's social dimension and expansion of overall global consciousness), they must turn to their own ideas for solutions. While many books exist on individual African Isms, such as Afrocentrism, Nasserism, and Pan-Africanism, none exists that has looked at a series (...) of these Isms together. This book is the first to do so and, thus, its justification. Consequently, through this edited volume, we address the applicability of different African Isms to various issues, particularly current issues, on the continent of Africa. Each chapter provides a theoretical framework and topics or issues concerning African people of the continent. It is therefore an innovative scholarly work as no other work has examined these Isms in this manner. Thus, the ideas are quite appealing. Reexamining and applying each of the African Ism in order to challenge Eurocentric myth and reality in current African political, economic, cultural and social matters is quite logical and clear. (shrink)

This paper is an attempt at re-examining the question of co integration and causality between money supply and inflation. As a first step we have used the statistical theory of integrated regresses to establish the time series properties of MI, M2, CPI and WPI economic series for Pakistan and then tested causality between money supply and inflation using Granger causality test. The result indicates that M,, M2, CPI and WPI are integrated of order one. Both M1 and M2 are co (...) integrated with CPI and WPI. The result also indicates that money supply cause inflation irrespective of whether it is represented by the CPI or WPI. It is also observed that inflation. cause changes in money supply, irrespective of whether it is measured as M1 or M2. (shrink)

The goal of responsible engineers is the creation of useful and safe technological products and commitment to public health, while respecting the autonomy of the clients and the public. Because engineers often face moral dilemma to resolve such issues, different engineers have chosen different course of actions depending on their respective moral value orientations. Islam provides a value-based mechanism rooted in the Maqasid al-Shari‘ah (the objectives of Islamic law). This mechanism prioritizes some values over others and could help resolve the (...) moral dilemmas faced in engineering. This paper introduces the Islamic interpretive-evaluative maxims to two core issues in engineering ethics: genetically modified foods and whistleblowing. The study aims primarily to provide problem-solving maxims within the Maqasid al-Shari‘ah matrix through which such moral dilemmas in science and engineering could be studied and resolved. (shrink)

Despite all its merits, the vast majority of critical attention devoted to colonialist literature restricts itself by severely bracketing the political context of culture and history. This typical facet of humanistic closure requires the critic systematically to avoid an analysis of the domination, manipulation, exploitation, and disfranchisement that are inevitably involved in the construction of any cultural artifact or relationship. I can best illustrate such closures in the field of colonialist discourse with two brief examples. In her book The Colonial (...) Encounter, which contrasts the colonial representations of three European and three non-European writers, M. M. Mahood skirts the political issue quite explicitly by arguing that she chose those authors precisely because they are “innocent of emotional exploitation of the colonial scene” and are “distanced” from the politics of domination.`1We find a more interesting example of this closure in Homi Bhabha’s criticism. While otherwise provocative and illuminating, his work rests on two assumptions—the unity of the “colonial subject” and the “ambivalence” of colonial discourse—that are inadequately problematized and, I feel, finally unwarranted and unacceptable. In rejecting Edward Said’s “suggestion that colonial power and discourse is possessed entirely by the colonizer,” Bhabha asserts, without providing any explanation, the unity of the “colonial subject .”2 I do not wish to rule out, a priori, the possibility that at some rarefied theoretical level the varied material and discursive antagonisms between conquerors and natives can be reduced to the workings of a single “subject”; but such a unity, let alone its value, must be demonstrated, not assumed. Though he cites Frantz Fanon, Bhabha completely ignored Fanon’s definition of the conqueror/native relation as a “Manichean” struggle—a definition that is not a fanciful metaphoric caricature but an accurate representation of a profound conflict.3 1. M. M. Mahood, The Colonial Encounter: A Reading of Six Novels , pp. 170, 171; and see p. 3. As many other studies demonstrate, the emotional innocence and the distance of the six writers whom Mahood has chosen—Joseph Conrad, E. M. Forster, Graham Greene, Chinua Achebe, R. K. Narayan, and V. S. Naipaul—are, at best, highly debatable.2. Homi K. Bhabha, “The Other Question—The Stereotype and Colonial Discourse,” Screen 24 : 25, 19.3. Frantz Fanon, The Wretched of the Earth, trans. Constance Farrington , p. 41. Abdul R. JanMohamed, assistant professor of English at the University of California, Berkeley, is the author of Manichean Aesthetics: The Politics of Literature in Colonial Africa. He is a founding member and associate editor of Cultural Critique and is currently working on a study of Richard Wright. (shrink)

The Aceh Jinayat Qanun, which is often considered violating Human Rights, has become the choice of the non-Muslim minorities as their rational choice. This study aims to analyze non-Muslims’ choice of The Aceh Jinayat Qanun implemented by the Sharia Court in Aceh and its underlying motives. This study relies on field research involving observations, in-depth interviews with Sharia Court judges, Head of the Islamic Sharia Service, Acehnese clerical figures, and Non-Muslims involved in criminal cases handled by the Sharia Courts. This (...) study also analyzes Sharia Court decisions on criminal cases involving non-Muslims and various related documents issued by the Sharia Courts, police, and prosecutors. The study was undertaken between July 2017 and March 2020. The study shows that the Acehnese non-Muslims do not select The Aceh Jinayat Qanun because of its religious values but based on practicality, efficiency, and socio-cultural consideration. The Sharia-based sentences, which have often been conceived as inhuman and violate fundamental human rights, are chosen and become the rational choice for non-Muslims in solving their legal issues. This paper concludes that the implementation of the Sharia on non-Muslim has not always been negative. This paper demonstrates non-Muslims’ interest to choose Sharia-based criminal justice or The Aceh Jinayat Qanun over the Criminal Code. This can be seen as their rational choice over a more efficient, low-cost, effective, and fast legal process offered by The Aceh Jinayat Qanun sentencing system. (shrink)

Maqasid al-Shariah based Islamic bioethics is an Islamic bioethics concept which uses the objectives of the Shariah as its approach in analysing and assessing bioethical issues. Analysis based on maqasid al-Shariah based Islamic bioethics will examine any bioethical issues from three main aspects namely intention, method, and output or final goal of the studied issues. Then, the evaluation will be analysed from human interest hierarchy, inclusivity, and degree of certainty. The Islamic bioethics concept is a manifestation of dynamic Islamic jurisprudence (...) which can overcome new complex and complicated bioethical issues such as tri-parent baby technology issues. Therefore, this article will introduce and explain the concept of maqasid al-Shariah based Islamic bioethics and outline a general guidance of maqasid al-Shariah based Islamic bioethics to determine a maqṣad based on standards of human good or well-being and harm. (shrink)

This paper endeavours to move Axel Honneth's recognition-theoretic reconstruction of psychoanalysis beyond its existing focus on the perspective of Winnicott. To this end, it places Honneth into conversation with several non-Winnicottian approaches to the phenomena of insecure attachment and narcissistic vulnerability: the attachment theory of John Bowlby and Mary Ainsworth, the self psychological perspective of Heinz Kohut, and a more recent intersubjectivist psychoanalytic paradigm set forth by Robert Stolorow, George Atwood, Bernard Brandchaft, and Donna Orange. Similar to Honneth, these authors (...) seek to lay bare the maladaptive genetic circumstances under which the psyche becomes alienated from its capacity for self-realization and its ability to engage in healthful intersubjective endeavours. However, with respect to our primary affective relationships, their accounts of pathogenesis depart from Honneth's, focusing not just on overt physical abuse and negligence, but also on other, seemingly more mund.. (shrink)

The present study was conducted as part of a larger study that aimed to compare moral judgment competence and moral preferences among Pakistani students of public and private sector educational institutes and religious institutes and also to measure the pattern of development of moral judgment competence of students within these institutes. The validation study completed in two phases, during the 1st phase data were collected from the students of grade 8 to 16 from public sector schools and colleges of Rawalpindi (...) city. Very low mean c-score was observed, the test came out to be valid on preference hierarchy criterion but its validity on the cognitive-affective parallelism and Quasi- simplex structure criteria could not be established due to low c-scores of the sample. In the second phase an additional sample from one private sector and two public sector universities was collected. The analysis of the combined sample showed no significant improvement of c-scores. The test meets well the preference hierarchy criterion but on the other two criteria results remain inconclusive due to low variance in the sample. The low c-scores are explained on the basis of three assumptions; poor quality of education, dogmatic religiosity, and weak and instable political structure of Pakistani society. (shrink)

En rapport with Jürgen Habermas, this paper argues for an environmental ethics that formalistically links the “good-for-nature” to the communicatively conceived “good-for-humanity.” This orientation guards against the possibility of humanity’s “knowledge-constitutive interest” in the instrumentalization of the environment being pressed forth as a project of limitless domination and mastery. Such an ethics is nonetheless well supplemented with Axel Honneth’s idea of an “indirect” recognitional attitude toward the world of objects, which accommodates the impulse of “care” for nature without succumbing to (...) the aporias of a naturalistic ethic. The essay contends that the categorical resources needed to avert the slide toward naturalism are dissolved in the antifoundationalist “critiques of nature” advanced by Steven Vogel and Jacques Derrida. (shrink)

This article describes key paradigms employed to assess deception and reviews the main neuroscience-based technologies that have been employed to investigate the neural correlates of deception: electroencephalography, functional magnetic resonance imaging, and transcranial direct current stimulation. Any potential use of neuroscience-based methods to detect deception in real-life situations requires successful classification in single subjects. It describes findings on the single subject performance of these methods and addresses the effects of two factors that are problematic for all deception detection methods, the (...) potential use of countermeasures, strategies used by subjects to defeat the deception detection tests, and the potential role of false memories and of incidental encoding. It briefly outlines some of the ethical issues associated with these technologies to detect deceptive behavior. (shrink)