Prior research has found attributions to mediate the relationship between the elements of corporate social responsibility activities and consumer responses to firms; however, the question of what variables determine consumer attributions of CSR remains partially unaddressed. This article analyzes why consumers make attributions of CSR that are either positive, or negative. The results obtained from two empirical studies indicate that company–cause fit, corporate ability, and interpersonal trust have a positive influence on the motives that consumers attribute to CSR, whereas corporate (...) hypocrisy has a negative effect. This research contributes to our understanding of the psychological mechanisms underlying impactful consumer judgments and provides guidance for organizations in responding to such evaluations. (shrink)

The widespread critical evidence surrounding executive compensation of listed corporations has boosted shareholder activism in recent decades. The say-on-pay (SOP) mechanism—a vote in which shareholders express their (dis)agreement with executive pay designs—is one of the corporate governance mechanisms that has led to this activism among listed firms. Merging agency and socioemotional wealth (SEW) arguments, this paper analyzes how effective SOP voting results are among listed family firms in terms of CEO compensation efficiency and equity. Using a sample of UK listed (...) firms from 2011 to 2018, our results show that SOP effectiveness is positively influenced by family ownership and is strongly moderated by family involvement in management and in governance as well as by family generation. Our findings stress the strong family effect and the ethical perceptions of family shareholders on SOP voting, showing how family participation in the firm encourages fairer and more aligned CEO compensation packages. SOP institutional and practical implications oriented to preserve shareholder value and family wealth are finally outlined. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THEOLOGY AT FRIBOURG SINCE ITS FOUNDATION in 1889, the faculties of theology and of philosophy at the University of Fribourg in Switzerland have been under the auspices of the Dominican Order. Unlike the Catholic University at Lublin (Poland) where a consciously developed school of phenomenological Thomism exists, one can speak only in the broadest terms about a "Fribourg school" of philosophy or theology. The reason for this lies in (...) the fact that members of the Faculty have professionally proved themselves in varied and highly specialized areas of theology, in dogmatic and moral theorology, in exegesis, canon law, liturgy, etc. Historically this appraisal finds verification when one considers the contributions made in the first half of the century by such men as N. del Prado, F. Marin-Sola, and G. Manser in dogmatics; D. Prummer in morals; V. Zapletal and M. Sales in Scripture; and P. Mandonnet in historical theology.1 A similar list of distinguished philosophers and theologians who have taught in the more recent past or who are actually teaching at the University could be drawn up, although it would be too long to include here. The books chosen for discussion in this article have been recently published by three members of the Faculty of theology-two of whom are emeritus. Although they represent a small part of the present Faculty's scholarly output, they do provide, as the titles indicate, substantial samples of the full range of systematic theological inquiry in ethics and dogma. Nonetheless, the shared conception of theology which directs each author's approach to his respective discipline warrants joint consideration. 1 Information on the early period of the University may be found in J. Bondallaz, "Suisse" in the Dictionnaire de Theologique Oatholique, Vol. 14 (Paris, 1941) : Cols. 2733-2760. 325 326 ROMANUS CESSARIO, O.P. Broadly speaking, this shared conception derives from the strongly unified view of theology as sa.cra doctrina set forth by St. Thomas Aquinas at the very beginning of his Summa theologiae. By definition Christian theology results from intelligent reflection upon the revealed Word of God. As such it embraces within its range of concerns everything which has to do with God himself and the real world He created. Still, because of his capacity for an authentic relationship with the blessed Trinity and the special destiny implied in the status of adoptive sonship, the human person holds a privileged place among theology's interests. As a result, the starting point for theology is the words and deeds of Jesus Christ as they have been recorded in the canonical Scriptures. These acta et gesta Christi hold a unique place in the life of the Christian Church precisely because of who Jesus is, a man, one like us, hypostatically united to the divine Logos. For Aquinas theology finds its starting point in the very depths of God's Being where the Eternal Father speaks the personal Word which perfectly reflects the Godhead. In this St. Thomas reflects the clear Johannine teaching on the Trinitarian origins of all Christian life and thought, " Now they know that everything that thou hast given me is from thee; for I have given them the words thou gavest me...." (John 17 7,8). This shared conception of the nature and purpose of theology as well as the common site of their teaching careers unite the Dominican authors whose works are discussed here.2 I In his book, Theologia, which received much attention in theological educational circles, Edward Farley described a 2 Jean-Herve Nicolas, O.P., Synthese Dogmatique: De la Trinite ala Trinite (Fribourg [Suisse]: Editions Universitaires and Paris: Editions Beauchesne, 1985). Pp. xii+ 1248. FS 120,-. Servais (Th.) Pinckaers, O.P., Les sources de la morale chretienne. Sa methode, son contenu, son histoire. Etudes d'ethique chretienne, Vol. 14 (Fribourg [Suisse]: Editions Universitaries and Paris: Editions du Cerf, 1985). Pp. 523. FS 45.-. Ceslaus Spicq, O.P., Oonnaissance et Morale dans la Bible. Etudes d'ethique chretienne, Vol. 13 (Fribourg [Suisse]: Editions Universitaires and Paris: Editions du Cerf. 1985). Pp. 186. THEOLOGY AT FRIBOURG 327 process he called the fragmentation of theology.3 Arguing from within the Protestant experience, Farley points to certain historical circumstances which explain... (shrink)

Este trabajo profundiza en la legitimación teológica perversa que el falso místico hace de sus actos sexuales. Con tal propósito, se hace una introducción histórica a las prácticas sexuales de carácter gnóstico y se considera el juego discursivo ambiguo entre lo exotérico y esotérico. Como ejemplo, se analizan algunas ambigüedades textuales en la obra de Javier Garrido OFM (condenado canónicamente por “falso misticismo”), a la luz de la investigación sobre los abusos sexuales de los hermanos Philippe OP y Jean Vanier. (...) Asimismo, se exploran tres coincidencias con ideas ajenas al cristianismo que divinizan la pulsión sexual. Y se concluye apelando al discernimiento y la prudencia sobre el lenguaje místico-esponsal, y a la claridad en la moral sexual. (shrink)

This paper provides a retrospective and prospective overview of TU Delft’s approach to engineering ethics education. For over twenty years, the Ethics and Philosophy of Technology Section at TU Delft has been at the forefront of engineering ethics education, offering education to a wide range of engineering and design students. The approach developed at TU Delft is deeply informed by the research of the Section, which is centered around Responsible Research and Innovation, Design for Values, and Risk Ethics. These theoretical (...) approaches are premised on the notion that technologies are inherently value-laden, and as such contain the possibility of fostering or hindering moral values. Each of these approaches encourages students to take a proactive attitude with respect to their projects and profession, thinking creatively about – and taking responsibility for – how to both prevent harm and do good via the technologies they help develop. To explain how this is put into practice, this paper sketches a brief history of ethics teaching at TU Delft, outlines current activities, and presents future plans for Bachelor and Master’s level engineering ethics education at TU Delft. (shrink)

The article interprets Kierkegaard’s thesis that “truth is subjectivity,” unfolding four possible meanings:1. the deepest kinds of knowledge can only come from lived experience;2. self-knowledge is essential for metanoia or change;3. if the “how” is right, then the “what” or the truth will also be given; and4. the deepest importance of truth lies in living it.These reflections are then related to personalist themes: the incarnate person as responsible, as inviolable, and as averse to coercion; the incarnate person as having a (...) mysterious interiority, an infinite abyss of existence, and as never reducible to a mere part of a whole nor simply determined from within or without; this interiority is not isolating but opens up toward others; and freedom is not arbitrary but implies universal moral and particular religious calls.Finally, I ask whether Kierkegaard’s personalism is too individualistic and does not do full justice to some of the themes here. (shrink)

Human beings inhabit a symbolic reality that articulates meaning. This is culture understood as a web of meanings that actually builds our identity by providing guidance in the complexity of our environment. It is the complex interplay between identity and alterity, between interiority and exteriority, between familiarity and strangeness. Worldviews set up borders that delimit one's own world and others' ground by establishing stereotypes and prejudices. This article presents the results of a research project on prejudices towards the other in (...) students majoring in Education and Psychology with the aim of offering some reflections on what is at stake in social exclusion policies. (shrink)

Book review: Giraldo, J.. Marx después del marxismo. Medellín: Editorial Universidad de Antioquia.

El presente trabajo pretende establecer una íntima conexión entre el que considera un falso debate en torno a la modernidad y la pos modernidad y expresiones como fin de la historia, fin de las ideologías, y otras que desde ámbitos diversos vienen compitiendo por caracterizar el mundo actual. La hipótesis central es que esa constelación obedece a una lógica muy similar a la que llevó, a fines del XVIIII, a utilizar por pri mera vez el término nihilismo frente a la (...) que consideraba la Ilustración. La llamada posmodernidad no haría sino culminar esa tendencia, aunque en apariencia invirtiéndola mediante un mecanismo sutil fruto de la con fluencia de tradiciones dispares como la filosofía analítica anglosajona o la hermeneútica. De esa inversión surgiría una nueva teología, atea, invulnerable en virtud de su nihilismo, en la medida en que se asienta en la ausencia del fundamento, del referente o incluso de lo real mismo, y en cuyo seno se da incluso la apariencia de pluralismo o de la más plena secularización. A modo de ejemplo se contrastan los planteamientos bási cos de Habermas y Foucault, en cuanto ya clásicos de ese debate, y como compartiendo esa teología desde posiciones en apariencia dispares. (shrink)

This paper investigates how Food Security (FS) is enacted in a southern region of Italy, characterized by high rates of mafias-related activity, arguing for the inclusion in the research of socio-cultural features and power relationships to explain how Alternative Food Networks (AFNs) can facilitate individual empowerment and community resilience. In fact, while FS entails legality and social justice, AFNs are intended as ‘instrumental value’ to reach the ‘terminal value’ of FS within an urban community in Sicily, as well as the (...) space where citizens can act their individual and collective political food choices. Building on the social psychology literature and on ecologic-psychopolitical models (Christens and Perkins in J Commun Psychol 36(2):214–231, 2008), we discuss the case of Addiopizzo, a citizen project promoting the legality of their AFNs through the rejection of the payment of the pizzo (the protection money asked by racket) in the local food chain. The aim is to problematize the extent to which FS is able to re-localize ‘legal’ food in the market. This was done by reconnecting citizens to their space and territory in a socio-cultural context at risk where agro-food producers, retailers and consumers are not free to fully enact their citizenship agency because of a widespread illegal structure. The research findings show that Addiopizzo project enables citizens to act their social power: agro-food producers and retailers by subscribing to formal requirements based on values that reject racket; consumers by purchasing Addiopizzo labelled products; individuals and groups by participating further open-to-the-public activities that promote everyday politically oriented behaviour. The citizen empowerment and community resilience can be exerted within AFNs as they are interconnected paths of reflexivity and social learning within social adaptation. The paper concludes by advocating the role of urban communities as a pivotal agent to maintain positive social adaptations, where AFNs work as a socio-cultural synthesis of traditional and alternative producer–consumer ways of interaction, which are embodied in the FS value. (shrink)

La ponencia tiene como pretensión, señalar algunas implicaciones conceptuales y curriculares, que la discusión fe-razón tendría para la docencia universitaria, tanto confesionales, como no confesionales. Para ello, la presentación se apoya en las posiciones expuestas por Habermas y el Cardenal J. Ratzinger, en un debate hace dos años. Consta de los siguientes aspectos: 1. En una primera parte, se hace una presentación de la caracterización que hace Habermas, de lo que él denomina las sociedades post-seculares y la forma como se (...) ven impelidas a articularse distintas visiones del mundo, no siempre ni necesariamente opuestas, más sí diferentes; su análisis se orienta a mostrar la necesidad de flexibilizar dichas posiciones, en aquellos componentes que no afectan la esencia de la verdad de cada quien. 2. En la segunda parte, se hace la presentación del punto de vista del Cardenal Ratzinger, quien le señala a las visiones racionalistas filosóficas, la necesidad de que éstas también se apliquen a sí los filtros de la crítica misma de la razón, e identifiquen aquellos elementos igualmente inconclusos, parciales e insuficientes, que han hecho que las visiones racionalistas dejen por fuera de sus análisis, elementos que son inherentes al ser humano y, de los cuales, no pueden ser despojados por el arbitrio del juicio de la razón. 3. Finalmente, se plantean unas conclusiones, a manera de recomendaciones, de cara a la docencia universitaria, con relación específica al enfoque con el cual se imparten asignaturas de formación cristiana, de carácter obligatorio en las universidades confesionales. (shrink)

Foucault plantea que no hay una sola racionalidad desde la que sean pensables todas las dimensiones de la actual complejidad, por el contrario, la comprensión del presente abre el espacio al análisis histórico de las instituciones sociales y de sus procesos, por medio de dispositivos teórico-metodológicos desarrollados por el enfoque divergente del autor, que amplía la reflexión de los procesos de construcción, reconstrucción y modificación de las representaciones y las identidades sociales. Uno de los ejes de análisis es el (...) sentido común, por ello surge la pregunta ¿cómo el sentido común ordena la palabra? y ¿qué hay de amenazante en las palabras de las personas? Aunado, el análisis del discurso saca a la luz el juego de su poder de afirmación de dominios de objetos. Otro eje es el poder, instrumento conceptual para entender, pensar y ordenar el mundo social, a los sujetos y a sus prácticas sociales y culturales. Poder, productor de conocimiento y realidad, que determina las vías por las cuales se construyen las verdades aceptadas en una época determinada. Foucault lo propone como un poder productor, creador de un régimen de verdad que desarrolla un pensamiento sistematizador y racional, lo mismo que creador de subjetividades. (shrink)

This article explores Albert Stephanus Geyser’s understanding and application of the Christ-hymn, focusing especially on the use of the words μορφή θεοῦ. The tension between a literary-critical approach to the text versus a dogmatic understanding is exposed, as well as the challenge of a political ideology of power. Geyser’s understanding and application are measured in terms of the current state of New Testament exegetical research. In the footsteps of Stendahl and contemporary New Testament scholars, legitimacy is given to a socio-political (...) reading of the text. Geyser is appreciated as a public theologian with a deep consideration for the text as the source for theological and socio-political reflection and practice. (shrink)

The work of Anthony J. Steinbock on emotions―particularly moral emotions―and on religious experience is closely related to a methodological claim. This claim is that the concepts of “experience” and “manifestation” should be understood in a broader manner than that of classical phenomenology, particularly Edmund Husserl’s phenomenology. In this paper, I examine the way in which Steinbock understands and conceptualizes the kind of givenness to which he refers with the notion of “vertical experience”. I focus on his claim that vertical experiences (...) are irreducible to the kind of experiences that can be described in terms of what he calls “provocation”, “presentation” and the “noesis-noema structure”. Even though I make a criticism of his assertion that the latter implies that they should not be understood as forms of givenness founded on the above-mentioned structure, I agree with some major implications that he draws from them. In the last part of the paper, I discuss his suggestion that the Husserlian conceptualization of emotional givenness should be revised to set forward their structure in terms of what he calls “evocation” and try to give additional reasons, drawn from Husserl himself, to support this claim. The paper comes concludes by stressing the relevance of Steinbock’s analyses concerning what he calls “idolatry”. I argue that his analyses of attitudes that negate the vertical dimension of experience have far reaching implications that go beyond the field of philosophy of religion and open new, promising paths for phenomenological research on social and moral problems. (shrink)

Este texto intenta comprender la naturaleza de la reflexión radical que debe ser la filosofía y cómo es diferente de una reflexión intelectualista o cartesiana. Mientras que la última se concibe como todopoderosa, capaz de constituir el mundo por sí sola, la reflexión radical reconoce, por el contrario, lo que está más acá de ella, es decir, la enorme zona carnal que Merleau-Ponty caracteriza como “objetivo previo” o “irreflexivo”. Solo entendiendo la reflexión radical como libertad, invención y apropiación del (...) sentido, parece resolverse la contradicción entre intelectualismo y conciencia encarnada, ello para dilucidar la fuerza de la fenomenología donde parece mostrar su debilidad, es decir, precisamente en el trabajo de comprensión del mundo en relación con la conciencia. Para este propósito se explora la obra de Merleau-Ponty, particularmente la Fenomenología de la percepción, en función de un análisis inmanente de los conceptos de percepción y libertad propios de consideraciones fenomenológicas del filósofo francés. Como conclusión de este análisis se deriva la posibilidad de comprender que dada la tendencia de la reflexión radical a tratar de transgredir sus límites, esta podría convertirse en una reflexión intelectualista o idealista, mientras que la libertad podría convertirse en un bloqueo en la experiencia adquirida, ello exigiría, entonces, que tanto la reflexión radical como la libertad se relacionen de manera continua y moderada en el mundo de la percepción para poder configurar una experiencia cualificada y no empobrecida del mundo. (shrink)

Originally published in 1944, this book was originally intended as a continuation of the 1943 publication Nautical Mathematics, which is also reissued in this series. In it, the principles set out in Nautical Mathematics are given practical applications, and the text is supplied with exercises to test and clarify the lessons. This book will be of value to anyone with an interest in the history of education in the forces during WWII.

The volume presents the proceedings of the international symposium, fruit of a common research project engaged in by 48 scholars, that took place in Rome to celebrate the 8th centennial of Saint Bonaventure's birth. The theme, "Deus summe cognoscibilis", could sound, in the contemporary agnostic, secular context, like a provocation. The approach, however, of the symposium was to consider "the current theological relevance of Saint Bonaventure", focusing on thinking with our author about a number of themes: theological method (philosophy, theology (...) and mysticism); revelation (in Scripture and history); creation (in Laudato si' and evolution); Christology (the triplex Verbum and logos of the Cross); ecclesiology and Trinitarian dimensions of sacramental theology; pre-phenomenological Trinitarian theology, and our own divine filiation. An appendix contains a previously unpublished text of J. Ratzinger about Bonaventure's theological method. The volume has also two indexes (authors' names and references to the works of Bonaventure). (shrink)

The influence of sediment oxygen heterogeneity, due to bioturbation, on diffusive oxygen flux was investigated. Laboratory experiments were carried out with 3 macrobenthic species presenting different bioturbation behaviour patterns: the polychaetes Nereis diversicolor and Nereis virens, both constructing ventilated galleries in the sediment column, and the gastropod Cyclope neritea, a burrowing species which does not build any structure. Oxygen two-dimensional distribution in sediments was quantified by means of the optical planar optode technique. Diffusive oxygen fluxes and a variability index were (...) calculated on the captured oxygen images. All species increased sediment oxygen heterogeneity compared to the controls without animals. This was particularly noticeable with the polychaetes because of the construction of more or less complex burrows. Integrated diffusive oxygen flux increased with oxygen heterogeneity due to the production of interface available for solute exchanges between overlying water and sediments. This work shows that sediment heterogeneity is an important feature of the control of oxygen exchanges at the sediment–water interface. (shrink)

In the 16th century, after the so-called Dark Middle Ages, the Reformation in the church in Western Europe aimed at reforming the church with consequences for society. Regarding the church itself, the Reformation aimed at bringing the total service of the church under the Word of God as its norma normans or norm of the norms. This is also true for the governing of the church and church polity. In the tradition of church polity and order that followed the thought (...) of reformers, such as Bucer and Calvin, in the history of, specifically, the Dutch Reformed Church (DRC), scholars and churches came to the conclusion that the principle of sola scriptura means that Scripture provides the principles or norms for a church polity. This does not mean that every article in a church order should indicate the text of the Bible on which it is based. Rather, a church order should – at least – be based on principles derived from the Scripture or norms from outside the Scripture in harmony with the Bible. Contribution: The governing of the church cannot be isolated from society or, for example, from the generally accepted norms for natural justice. The Church order of the DRC of 1962 is an example of a reformed church order. (shrink)