While there are growing bodies of research examining both the differences between strongly and poorly socially performing firms, and the impact of firm leaders on other strategic outcomes, little has been done in examining the effect of firm leaders on corporate social performance (CSP). This study directly addresses this issue by using upper echelon theory, and the KLD Research Analytics CSP ratings, to show that observable CEO characteristics predict differences in CSP between firms, even when firm and industry characteristics are (...) controlled for. Using a sample of 650 public US firms I find that strong or exemplary CSP, as measured by the strengths categories of KLD's ratings, is positively related to the CEO having a bachelor's degree in humanities, having a breadth of career experience and being female. I find that KLD strength ratings are negatively related to the CEO having a bachelor's degree in economics and to their level of short-term compensation. Preliminary tests of causality support the assertion that these effects reflect CEO discretion rather than being an artifact of reverse causality. Significant relationships between the CEO characteristics and poor social performance as measured by the concerns categories of KLD's ratings are not found. This suggests that CEOs have more discretion in influencing strong and exemplary social performance than in impacting poor CSP. Implications, particularly for economics education, are discussed. While there are many fruitful directions for future research, the benefits and challenges to conducting similar studies in other countries is focused upon to correspond to the global nature of this special issue. (shrink)

Many otherwise enlightened people often dismiss etiquette as a trivial subject or—worse yet—as nothing but a disguise for moral hypocrisy or unjust social hierarchies. Such sentiments either mistakenly assume that most manners merely frame the “real issues” of any interpersonal exchange or are the ugly vestiges of outdated, unfair social arrangements. But in _On Manners_, Karen Stohr turns the tables on these easy prejudices, demonstrating that the scope of manners is much broader than most people realize and that (...) manners lead directly to the roots of enduring ethical questions. Stohr suggests that though manners are mostly conventional, they are nevertheless authoritative insofar as they are a primary means by which we express moral attitudes and commitments and carry out important moral goals. Drawing primarily on Aristotle and Kant and with references to a wide range of cultural examples—from Jane Austen’s _Pride and Prejudice_ to Larry David’s _Curb Your Enthusiasm_—the author ultimately concludes that good manners are essential to moral character. (shrink)

Dutch manner of motion verbs play a prominent role in the literature on unaccusativity. As these verbs can take both hebben ‘have’ and zijn ‘be’ as their perfective auxiliaries, they are considered to show both unergative and unaccusative behavior. The general consensus is that these verbs normally take hebben, yet occur with zijn if they are ‘telicized’ by an endpoint, and that the auxiliaries are diagnostics for the syntactic status of prepositional phrases (PPs). The paper presents attested data that reveal (...) that this generalization is untenable: there are examples that take the opposite auxiliary from what the generalization predicts. To account for the full set of data, the paper takes a cognitive-grammar perspective, arguing that auxiliary choice, telicity and syntactic status of PPs are independent issues requiring their own explanations. Auxiliary choice is analyzed in terms of alternate construals of a motion event: with hebben as a type of act and with zijn as a change of location. In this manner, the paper adds to a growing body of literature that questions the usefulness of the coarse unergative–unaccusative distinction, advocating a ‘local analysis’ instead. (shrink)

In this paper I explore the role of manners and morals. In particular, what is the connection between emotional demeanor and the inner stuff of virtue? Does the fact that we can pose faces and hide our inner sentiments, i.e., 'fake it,' detract from or add to our capacity for virtue? I argue, following a line from the Stoics, that it can add to our virtue and that, as a result, moral education needs to take seriously both a commitment (...) to good character and a commitment to the 'aesthetic' of character. (shrink)

This paper argues that the republican ideal of non-domination, central in Bergès’s paper, rests on affective conditions that often go unnoticed. In this context, I introduce the notion of affective independence to shed light on the affects akin to the spirit of socio-economic and political independence in between aristocratic pretentiousness and vanity on the one hand and servility towards superiors on the other. In the Letters on Sympathy, Sophie de Grouchy dismisses Adam Smith’s key notion of propriety and thoroughly rejects (...) deferential manners. Her critical gaze cuts even deeper. Anticipating critiques of democratic demagoguery, she reclaims the early modern notion of enthusiasm, linked to religious fanaticism, to account for uncritical admiration towards populist leaders. (shrink)

I take up reflections on my book, On Manners, by Professors Van Norden, Cline, and Olberding. In response to Professor Van Norden, I further explain and defend my employment of Kant, arguing that Kantianism offers distinctive and valuable resources for thinking about manners. I suggest similarities between Kant and Xunzi 荀子. In response to Professor Cline, I take up the question of the developmental function of manners and explore in further detail the ways in which our social (...) roles both give us standing to perform certain ritual actions and also make demands on us about whether and how we perform them. In response to Professor Olberding, I revisit one of the themes from the book, virtuous hospitality. I argue that we may have moral reason to adapt ourselves and our practices to certain aesthetic standards for domestic activities, rather than adjust the standards to suit our individual tastes. (shrink)

This article is based on an ethnographic investigation of the Gezi Park events in 2013. Starting from the much acknowledged characteristics of Gezi as being its cultural and political pluralism and its commitment to non-violence, in this article we are engaging with two interlinked questions: How has the plurality of participants and orientations been possible to attain, and how could this pluralism be contained without any major conflict at Gezi? We propose to provide an answer by focusing on the (...) class='Hi'>manners of everyday life at Gezi Park during the time of dissidence, which we conceptualize as ‘manner of contention’. It was the manner of contention that characterized the specific ways in which contentious politics took place at Gezi and prevented the formation of clashes among the plurality of contenders. The ethnographic research delineates at least 4 components of manner of contention in the case of Gezi: an ethos of collective work; a spirit of exchange and gift-giving; politeness; and non-violence. (shrink)

§49 of the Critique of the Power of Judgment concludes with a striking claim regarding the freedom required for artistic expression. Kant classifies Mannerism as aping, but considers manner the only valid means of artistic expression. These opposed uses of maniera echo a historical controversy, which finds reconciliation in Kant in what I call artistic autonomy. For Kant, artistic expression of genuine originality requires autonomous action, the individual manner in which an artist selects, transforms and applies given academic rules, in (...) a way that renders an aesthetic vision meaningful. His grave concern is that artists, in their aspiration to innovate, might make the freedom to modify and transform rules into the very aim of their artistic endeavor. In order to grasp the full significance of Kant’s view, I examine the contradictory attitudes towards maniera articulated by Vasari and Bellori. Kant’s account of artistic autonomy offers an understanding of artistic succession, different from that of his predecessors. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Grand Manner Aesthetics in LandscapeFrom Canvas to CelluloidEmily E. Auger (bio)Popular films about the environment and related human and material resource issues, particularly colonialism, tend to enhance the appeal of their subject matter by aesthetically transforming it according to audience preferences and tastes. Such mediating strategies are perhaps too familiar to contemporary artists of all types who would prefer to work beyond the limits of what their readers or (...) viewers are prepared to tolerate as entertainment, but the particular emphases and accommodations made by film artists to convey messages about the environment are little changed from those strategies used by painters over the past three centuries to a similar end. The methods by which environmental issues are aestheticized in late-twentieth-century film is directly and historically related to those established for grand manner painters by Nicholas Poussin (1594-1665) and taught at the French academy from the seventeenth through the nineteenth centuries. That these fundamentals were part of the training of artists who would be willing and able to enhance the glory of Louis XIV's absolutist monarchy seems not to have undermined the popular enthusiasm their association with the "classical" past generated outside of France. Thus, the grand manner ideal was repeated, elaborated, and adapted by subsequent British and American artists, teachers, and aestheticians, both amateur and professional, including Joshua Reynolds (1723-92), president of the British academy; theoretician Edmund Burke (1729-97); and such American painters as Benjamin West (1738-1820), Thomas Cole (1801-48), Frederic Church (1826-1900), and Albert Bierstadt (1830-1902).Examples of filmic adaptations of grand manner aesthetics considered here include English director John Boorman's The Emerald Forest (1985) and Anglo-French director Roland Joffé's The Mission (1986), both British productions; Kevin Costner's Dances with Wolves (1990) and John McTiernan's [End Page 96] Medicine Man (1992), both American productions with American directors; and Australian director Bruce Beresford's Black Robe (1991), a Canadian/Australian production based on Irish-born, Canadian novelist Brian Moore's best-selling novel of the same title (1985). While it might be argued that these films merely show the adaptation of academy-based grand manner ideals and principles to new imperialist interests, this article demonstrates how they educate and draw public sympathy to global environmental concerns, albeit with reference to a recognizably Western aesthetic tradition. Thus, the interest of this study to educators and students of the visual arts is twofold: first, it demonstrates the continued adaptation and application of aesthetic principles originally developed in the seventeenth century to a technology-based medium; and second, it shows how those aesthetic principles are currently applied in film to direct and modulate public opinion on matters well beyond the domain of pure or theoretical aesthetics.The grand manner aesthetic, first defined with reference to seventeenth-century painting and still apparent in twentieth-century film, is largely attributable to Poussin since he was an artist who wrote—and wrote well—about his understanding of artistic quality and priorities. He was deeply committed to classicism; he thought the elements of a painting should be idealized rather than realistic and particularized, that those elements should be clearly delineated in a linear manner, that exotic subjects and excessive color should be avoided as both appeal too much to the senses and not enough to the mind, and that figures should always predominate over landscape. Poussin's ideals became the model for students training at the French Academy, an institution officially formed in 1648 under the direct control of the government. Aspiring academicians were exhorted to produce images that were usually composites of the better, and sometimes imagined, aspects of the appearance, character, and deeds of the fictional and historical people, events, and locations that were their subjects. They were never allowed to forgot the hierarchy of value that placed genre painting forever below history painting, yet it cannot have escaped their notice that a certain number of well-executed examples of the lowly still life, domestic interior, and picturesque landscape on the exhibition walls made the "grandness" of more ambitious works more apparent by contrast.The French Academy soon became the envy of foreign upper-level bureaucrats cognizant... (shrink)

I explore the place of manners in the moral life, particularly with regard to their role in virtue education and in expressing virtue. The approach developed here is Aristotelian and Confucian in character. I identify and discuss three crucial functions of good manners: (1) they help social life to go well; (2) they often involve ways of showing respect or reverence for that which is respect-worthy or reverence-worthy; and (3) they ennoble our animal nature via an acquired second (...) nature. In light of this account I also discuss how concerns about arbitrariness, oppressiveness, and dishonesty with respect to manners can be overcome. (shrink)

Well-Mannered Medicine: Medical Ethics and Etiquette in Classical Ayurveda. By Dagmar Wujastyk. New York: Oxford University Press, 2012. Pp. vi + 238. $38.95.

There are a number of well-known restrictions for the Dative Alternation (cf. Green (1974), Oehrle (1976), Gropen, Pinker, Hollander, & Goldberg (1989), Pinker (1989), Pesetsky (1992), Levin (1993). I will show that several of the low-level semantic restrictions are consequences of a more general one involving the incorporation of a manner component into the meaning of the verb. These restrictions can be explained by assuming two distinct representations of verbs participating in the Dative Alternation: The PO frame expresses movement of (...) an object t o a g o a l , the DO frame implies a change of possession. I will argue that these restrictions cannot be expressed in a syntactic representation of lexical meaning as in Pinker (1989) and Hale & Keyser (1993). (shrink)

The functional approach to natural language (FANL) emerged in the late 1960s. It focused on the use and the sub-use of language expressions, taking into account role of the language context and the extra-linguistic situation of a given statements. This approach referred, both conceptually and methodologically, to the tradition of British analytical philosophy of language on the one hand, and to the achievements of the Lvov-Warsaw School on the other. It seems that despite the passage of more than half a (...) century since its inception, this approach has lost nothing of its relevance and its cognitive value, and may even provide inspiration for the exploration new research areas concerning the formulation of language utterances. The aim of this article is to show the potential applications of the FANL as a specific semiotic concept in the field of the philosophy of social sciences. The paper points out how the functional conception can be successfully used in methodological analyses of the logical methodology of social sciences. The case studies presented in the article refer to the research practice of social sciences. Examples of the use and sub-uses of terms are discussed in the light of the polyparadigmatic structure of social sciences and the differences in research patterns accepted by given scientific collectives. (shrink)

The political theory literature on multiculturalism is dominated by approaches based on rights and recognition -- quintessentially 17th- and 19th-century concepts, respectively. In this paper I aim to complement those approaches with one drawing on the 18th-century concept of manners. A range of cases of cultural contact and conflict -- especially those in the up-close settings of city life, and especially those having to do with contrasting cultural norms about seeing and being seen -- do not admit of wholly (...) satisfactory resolutions in which every morally legitimate claim can be met at the same time. The paper surveys such cases, and explains what the concepts of manners and civility can bring to bear on their analysis. (shrink)

In this paper I argue that the capacity to behave appropriately in social settings is properly understood as a virtue. Genuinely good manners contribute to, and are expressive of, morally important ends, the ends to which someone with full Aristotelian virtue is committed. They thus form an essential component of virtuous conduct.

Early Confucian philosophy affirms and lends support to Karen Stohr’s argument that manners are a primary means by which we express moral attitudes and commitments and carry out important moral goals. Indeed, Confucian views on ritual can extend her insights even further, both by highlighting the role that manners play in cultivating good character and by helping us to probe the conceptual boundaries of manners. The various things that we call etiquette, social customs, and rituals do much (...) of the same work for us, ethically, and this work not only expresses moral attitudes and commitments, but cultivates them as well. Accordingly, Confucian thinkers can help us to recognize how Stohr’s argument can be applied more broadly than etiquette, and how good manners both express and cultivate good character. (shrink)

이 글에서 나는 시민적 매너라는 것이 존재할 수 있고 하나의 시민적 덕성으로서 그 함양을 권장할 수 있다고 주장할 것이다. 이를 위해 여기서는 시민적 매너에는 크게 두 가지 기능, 도덕적 태도의 드러냄이라는 표현적 기능과 도덕적 덕성의 함양이라는 발달적 기능이 있음을 보이고자 한다. 이러한 두 가지 측면에서 볼 때 시민적 매너는 기존의 정치철학이 간주했던 것처럼 부차적인 에티켓에 지나지 않는 것이 아니다. 마지막으로는 시민적 매너가 지나치게 형식적이고 외면적인 문제에 골몰한다는 반론에 대해 응답한다. 결론적으로, 시민적 매너는 단순히 일상 생활에서의 개인적 덕목일뿐만 아니라 갑질, 혐오발언, (...) 모욕, 불화 등이 만연한 갈등적인 정치적 양극화 시대 등에 있어서 시민적 덕성의 기능을 수행할 수 있다. (shrink)

Linguistic equity through an interpreter is not merely a fundamental human right but also an integral part of procedural justice. As codified in the professional code of conduct, interpreters should faithfully interpret everything that has been said in the exact same manner as the original speakers. Much has been researched about the content. Little has been known about the interpretations of the manner. Drawing on one hundred questionnaire responses, this article examines the interpreters’ awareness of the manner of speech in (...) Australian virtual courts and remote interpreting settings. The results suggest a general lack of understanding of the manner of speech, as reflected by interpreters’ inadequate knowledge of definitions and specific types of manner-related features. Furthermore, the insufficient understanding of the manner of speech impacts the interpreters’ perceptions of the manner of speech in the original utterances, and their views of the faithful reproduction of the se feature in courtroom discursive practices. The qualitative and quantitative analyses of written responses provided by professional interpreters provide insights into the practical aspects of reproducing the manner of speech in court. (shrink)

In response to Amy Olberding's fascinating and thoughtful book—a book that I wholeheartedly recommend to anyone—I will explore a specific kind of problem regarding manners and morality. It is a question that arises at the intersection of good manners, moral self-cultivation, and oppressive social systems: how do we practice good manners in non-ideal, unjust contexts as members of socially disadvantaged groups? Before I begin to address this question, I want to note that I am convinced by Amy's (...) arguments for the significance of civility and mannerliness in moral and social life (her main argument being, roughly, that civility shows our commitment to the big values of shared life together, the regular expression of... (shrink)

Under the Directoire, manners and morals (mœurs) became an essential political instrument for ‘forming’ citizens and conveying republican values. Intensive reflection on how republican convictions and identification with the republic could be conveyed under modern social and economic conditions accompanied the Directorial government's educational and symbolic political activities. The article examines, in particular, the theories of Emmanuel Joseph Sieyès, Pierre Louis Roederer, and Jean Baptiste Say. These authors shared the conviction that the ancient idea of republican virtue was no (...) longer realizable in the modern age. In their theories, the concept of ‘vertu’ was replaced by considerations of manners and morals (mœurs). However, as the study shows, what took place was not simply a conceptual replacement of ‘vertu’ by ‘mœurs’, with the latter retaining the moral connotation of the former. In fact, the authors mentioned wanted to develop ‘mœurs’ into a unifying concept for describing autonomous social and economic processes. The discourse on manners, it is argued, underwent another significant transformation around 1800 not only for political reasons but also due to the insight into the limited scope for controlling these processes, thereby opening the way for early liberal conceptions. (shrink)

Excerpt from An Estimate of the Manners and Principles of the Times Quamvis Pontica Pinus, Silqilia nobilis, Jae'tcs 8c Genus 8: Nomcn inutile. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the (...) original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Name der Zeitschrift: Cognitive Linguistics Jahrgang: 25 Heft: 4 Seiten: 701-741.

Scholars have almost universally agreed that Hume's account of space and time as manners of disposition of impressions is inconsistent with one of the most fundamental tenets of his empiricism: the thesis that all ideas are derived from simple impressions. This paper challenges that view and argues that Hume's position on the origin of our ideas of space and time is a profound, original, virtually unique, and even courageous approach to the problem of original space and time cognition, and (...) a theory that allows for hitherto unrecognized expansions to the resources available to his empiricism. (shrink)

Mundane and often subtle forms of bias generate harms that can be fruitfully understood as akin to the harms evident in rudeness. Although subclinical expressions of bias are not mere rudeness, like rudeness they often manifest through the breach of mannerly norms for social cooperation and collaboration. At a basic level, the perceived harm of mundane forms of bias often has much to do with feeling oneself unjustly or arbitrarily cut out of a group, a group that cooperates and collaborates (...) but does not do so with me. Appealing to the subtle but familiar choreography of mannered social interaction, I argue, makes it easier to recognize how exclusion can be accomplished through slight but symbolically significant gestures and styles of interaction, where bias manifests not in announced hostility but in an absence of the cooperation and collaboration upon which we rely socially. (shrink)

Frauen sind ängstlich, Männer sollen mutig sein. Bei dieser Behauptung handelt es sich zwar nicht um ein wörtliches Zitat von Kant, doch gibt sie seine Auffassung recht genau wieder. Und sie kann in gewisser Weise als geradezu paradigmatisch für die Geschlechterspezifik von Emotionen stehen, so wie Kant sie sieht. Nun ließe sich einwenden, bei Ängstlichkeit und Mut handele es sich nicht um Emotionen, sondern um Charaktereigenschaften. Das soll natürlich nicht bestritten werden. Doch sind sie ebenso wie zahlreiche andere, etwa die (...) Schamhaftigkeit, eng mit den entsprechenden Emotionen verbunden: sich ängstigen, sich schämen. Zudem benutzt Kant des Öfteren den die Charaktereigenschaft bezeichnenden Ausdruck, meint aber das Gefühl. Das ist insbesondere in von ihm selbst nicht publizierten Notizen, etwa den Reflexionen der Fall. Das gleiche gilt für die von Studierenden eilig mitgeschriebenen Vorlesungen, die oft nur in Form weiterer Nachschriften vorliegen. Hierzu ist anzumerken, dass sowohl Kants Notizen oder den Reflexionen finden) als auch die Mit- und Nachschriften der Vorlesungen seine Auffassung möglicherweise in geringerer Authentizität wiedergeben als die von ihm selbst publizierten Schriften. Das wird an Ort und Stelle nicht jeweils eigens erwähnt, sondern ist stets mitgedacht. Denn ich werde zur Untersuchung der Geschlechterspezifik von Emotionen bei Kant wiederholt sowohl auf die Bemerkungen und Reflexionen als auch auf Vorlesungsnachschriften zurückgreifen müssen, sind sie doch weitaus ergiebig als seine Schriften, von denen nur die Beobachtungen und die Anthropologie in pragmatischer Hinsicht ausführliche Überlegungen zu unserem Thema enthalten. (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. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Certain messages, even when not directly payoff relevant, can be a credible form of communication in light of natural social preferences. Social image concerns and other-regarding preferences interact to create incentives to communicate about how one feels about other people. Recognizing the prevalence of the incentive to communicate about one’s social preferences suggests that many social and economic phenomena—from norms of etiquette to cooperation to gift exchange—should be seen, in part, as forms of signaling. These behaviors may be surprisingly robust (...) to material costs, yet sensitive to context. (shrink)

The year before his death, Hume asked his publisher to affix an advertisement to all existing and future editions of his works. In this advertisement, Hume disavows the Treatise and directs all criticism to his later work. Hume himself is relatively clear as to why he preferred this later work. In his autobiography, when discussing the poor public reception given his Treatise, Hume says, ‘I had always entertained a Notion, that my want of Success in publishing the Treatise of human (...) nature, had proceeded more from the manner than the matter; and that I had been guilty of a very usual Indiscretion, in going to the Press too early.’ In a letter to Gilbert Elliot, written in 1751, Hume says that ‘The philosophical Principles are the same in both’ the Treatise and the first Enquiry. (shrink)

How questions are understudied in philosophy and linguistics. They can be answered in very different ways, some of which are poorly understood. Jaworski identifies several types: ‘manner’, ‘method, means or mechanism’, ‘cognitive resolution’, and develops a logic designed to enable us to distinguish among them. Some key questions remain open, however, in particular, whether these distinctions derive from an ambiguity in how, from differences in the logical structure of the question or from contextual underspecification. Arguing from two classes of responses, (...) adverbs and by gerunds, I give the answer that the logical structure of the question is indeed relevant: loosely, manners are adjuncts but methods are arguments. (shrink)