Stakeholder scholars have long explored how stakeholder relationships differ from economic transactions. We contribute to this ongoing inquiry by developing a conceptual framework of relationality in stakeholder theory that encompasses a stakeholder-theoretic extension of Williamson's contracting schema and a new typology of stakeholder relationships. Premised on understanding relationality as the need for informal human relationships beyond formal governance, our framework locates the key difference between transaction cost economics and stakeholder theory in their treatment of informal relationships. While transaction cost economics (...) perceives informal relationships to be shaped by formal governance structures and enforced by contractual safeguards, stakeholder theory is open to the possibility that some informal relationships between stakeholders may be genuinely moral and thus irreducible to formal governance and contractual safeguards. These stakeholder relationships may lead to unique economic effects described by instrumental stakeholder theory. The difference that we identified between the two literatures shows how stakeholder theory's embrace of relationality surpasses that of transaction cost economics. (shrink)

Business Ethics, the Environment &Responsibility, Volume 31, Issue 3, Page 762-776, July 2022.

Despite the importance of the variational principles of physics, there have been relatively few attempts to consider them for a realistic framework. In addition to the old teleological question, this paper continues the recent discussion regarding the modal involvement of the principle of least action and its relations with the Humean view of the laws of nature. The reality of possible paths in the principle of least action is examined from the perspectives of the contemporary metaphysics of modality and Leibniz's (...) concept of essences or possibles striving for existence. I elaborate a modal interpretation of the principle of least action that replaces a classical representation of a system's motion along a single history in the actual modality by simultaneous motions along an infinite set of all possible histories in the possible modality. This model is based on an intuition that deep ontological connections exist between the possible paths in the principle of least action and possible quantum histories in the Feynman path integral. I interpret the action as a physical measure of the essence of every possible history. Therefore only one actual history has the highest degree of the essence and minimal action. To address the issue of necessity, I assume that the principle of least action has a general physical necessity and lies between the laws of motion with a limited physical necessity and certain laws with a metaphysical necessity. (shrink)

Federal discrimination laws have defined two distinct types of activity that constitute sexual harassment – "hostile environment" and "quid pro quo." The Civil Rights Act of 1991 and more recent Supreme Court rulings make it easier for workers to win lawsuits claiming they were sexually harassed in the work environment.While the public accounting profession continues to address gender-related problems, it remains vulnerable to claims of sexual harassment. In an attempt to better understand the underlying risk the public accounting profession faces, (...) this study focuses on identifying (1) the extent of sexual harassment in the public accounting profession, (2) the type of harassing behavior that is most common, and (3) where the harassment occurs. (shrink)

Sustainability is an important topic for understanding and developing our society. For scholars who want their academic contributions to have an impact, sustainability is important for our conceptual systems. Because our conceptual systems share similarities with our social systems, we may investigate their characteristics to gain insight into how both may be achieved or at least understood. Theories of the humanities as well as the social/behavioral sciences are changing very rapidly. They are fragile and few seem to have any longevity. (...) At the same time, the theoretical base does not seem to be “advancing.” They are not supporting highly effective results in the real world, so we continue to have seemingly insolvable problems such as crime, war, and poverty. This may be because academia has become inward-focused or, in Luhmann’s terminology, autonomous from the outside world. In seeking to understand how to develop more sustainable theories we found that the concept of sustainability is contested. And, in the process of comparing the sustainability of social systems to the sustainability of theories, we came to realize that neither perspective is viable. Drawing on Luhmann’s insights on the interdependence of theories and society, we came to realize that the two exist in a coevolutionary relationship. Importantly, we present an approach for measuring that evolution and suggest directions for accelerating the coevolutionary advance of society and science. (shrink)

The paper discusses the conception of philosophy and ethics in Seneca’s Letters, as well as in his other writings, which it sets in the broader context of ancient and modern thought. The introduction outlines the Socratic and Stoic foundations of Seneca’s ethics. The next section focuses on the interpretation of passages from the Letters that remind us that the task of philosophy is to teach human to live an active life. The paper points out that, according to Seneca, philosophy resembles (...) art more than knowledge, and Seneca adapts his language and the examples he uses to this effect. In the next section, the paper returns to delineating the relationship between theoretical and practical thought. The specificity of Seneca’s position becomes visible in the background of Aristotle’s problematization of this relationship. The last section asks how we should approach Seneca’s conception of ethics and philosophy. The analyses outlined above show that Seneca’s Letters fully express an approach to philosophy as an art of living, an approach that modern authors such as Nietzsche and Foucault consider determinative for the whole of ancient philosophy. (shrink)

The focus of the article is the project of British sociologists H. Collins and R. Evans on the Study of Expertise and Experience (SEE). The author of this article attempts to explicate the contexts of talking about expertise as a sociopolitical phenomenon. On the one hand, expertise is discussed in one line of research as an important component of socio-political processes. Expertise is defined in terms of power, its ability to influence decision-making processes in a legitimising way is increasing. On (...) the other hand, the socio-ontological status of expertise is leveled due to the democratisation of access to information and the divergence of the modes of co-existence of science and politics, which is why, according to the researchers, expertise is in crisis. In these contexts, the author turns to the SEE project, which seeks to address the side effects of the proliferation of constructivist sociologies of knowledge and science. By questioning the ability of groups to access the truth and formulate expert judgements on its behalf, constructivist sociology removed the expert as a bearer of specified knowledge from the intellectual scene. Collins and Evans put expertise back on the research agenda; they propose a normative typology of expertise. The author of the article reconstructs the logic of constructing classifications of expertise and problematising two of its key types - interactional and contributory expertise. The article describes in detail the philosophical assumptions behind the concept of interactional expertise. The claims of this concept - as the author of the project sees it - to describe not only a common type of expertise, but also to become one of the conceptual resources for describing society are questionable, due to linguistic reductionism. Collins and Evans reproduce classic problems of sociological theory within the primary distinction of types of expertise. (shrink)

That the human reason cannot gain knowledge of the world as a totality – is one of the main results of Kant’s critical philosophy. By the concept of the world – and Kant understood the world primarily as one of the reason’s concepts, an idea – one cannot gain any knowledge because nothing from the sphere of human experience corresponds to this concept. According to Kant, the author tries to show that striving towards transcendent and unconditioned as such is not (...) the crucial problem of metaphysical cosmology but the assumption that one can realize such striving within a theoretical area. Kant, on the contrary, claims that we can fulfill it only practically, so the question concerning the world as a whole for him is a practical question, too. The task of establishing the world as intelligible, as it should be or as a kingdom of ends, is the basis of Kant’s doctrine of the categorical imperative. Kant understands this establishment as an endless task. The author also considers political-historical and religious aspects of Kant’s understanding of the world as an idea, as well as Hegel’s claim that Kant’s thought of the world finally capitulates to the finiteness. (shrink)

The author considers the social consequences of "converging technologies" and also of the internet and other new social technologies.

The author analyzes the implications for the philosophy of mathematics of successive paradigm transitions in the general history of philosophy.

The paper deals with the Socratic ethics as developed by Antisthenes and conceived by the doxografical tradition as the basis of Diogenes’ Cynicism. The author tries to show that Antisthenes’ thought as a whole is connected with paideia . Thus Antisthenes’ interpretations of Homer as well as his logical paradoxes have ethical aiming. There is a close connection between Antisthenes’ logic and his ethics of the care of the self. Socratic thought in Antisthenes’ fragments is neither skeptical nor dialectical. Contrary (...) to both “intellectualistic” tendencies Antisthenes puts stress on the wise continually practicing ethics. By using of logical paradoxes Antisthenes probably hoped to demonstrate the anti-Platonic priority of ethics over metaphysics and logic. From this point of view Antisthenes can be seen as the predecessor of practical Cynical bios. (shrink)

ExcerptVictor Zaslavsky was a living legend for my Moscow circle friends, young intellectuals who lived and studied in the Soviet Union in the early 1980s. He was already an émigré, teaching at the Memorial University of Newfoundland in St. John's, Canada. One Italian journalist managed to bring to the Soviet Union his book Il Consenso Organizzato, published in 1981 in Bologna (it was later translated into English as The Neo-Stalinist State: Class, Ethnicity, and Consensus in Soviet Society). My university classmate (...) who read it in Italian remembered years later that this book had helped him to understand the nature of…. (shrink)

The paper outlines several forms of ethical attitude to good life and good death in the Socratic literature of the fourth century BCE. A model for the Socratic discussions could be found in Herodotus’ story about the meeting between Croesus and Solon. Within their conversation, Solon shows the king of Lydia that death is a place from which the life of each man can be seen as the completed whole. In his Phaedo, Plato depicts Socrates’ last day before his death (...) in a similar spirit, as the completion of his beautiful life. However, there is no consensus regarding opinions on death among the Socratics. The final part of the paper outlines various meanings of death in the writings of the first generation of the Socratic authors, which arise from different attitudes that the individual philosophers hold regarding the soul as well as other topics. This part puts the principal emphasis on Aristippus, who is considered as the most controversial figure of the Socratic movement. Aristippus makes an interesting opposite to Plato concerning death, since he associates the philosopher’s endeavour for a good life solely with that which is here and now. (shrink)

Any complete understanding of human psychology must take into account that a brain’s actions in the world are mediated by the body it belongs to. In the process of such interaction the human being creates artificial things, structures and mechanisms, such as technology, relationships, and culture. The subjective world is not simply the interactions between neurons at different systemic levels, but the existence of mental contents, which are determined by specific features of a certain domain of reality with which a (...) cognitive agent interacts by means of her actions. It is possible to understand specific features of the subjective world with the conception of the “embodied” and “inactive” cognition. In this framework, the problems of consciousness of consciousness, free will, the possibility of “reading” another mind and constructing mental phenomena are analyzed. If cognitive studies are not used for manipulating humans, and are not means of human degradation they must take into consideration specific features of the human phenomenon: the belonging of the human being to the social world and the world of culture. The development of cognitive studies can lead humans to new levels and contribute to new interpretations of humanism. However, under certain conditions, this development can lead to the death of the human being. This paper shows that some Soviet philosophers and psychologists, during the second half of the twentieth century, anticipated the formulations and solutions of several contemporary key problems in cognitive science before these problems emerged. (shrink)

Stakeholder theorists have traditionally objected to the neoclassical conception of the firm as a vehicle for maximizing profit or shareholder wealth, thus opening up space for controversial engagement with neoclassical economics. The present paper fills some of this space by elaborating the parallels between stakeholder theory and classical institutional economics, a heterodox school of economic thought that has long been critical of a broad range of neoclassical ideas. Rooted in the writings of Veblen and Commons, classical institutional economics explores how (...) the social provisioning process is coordinated or hindered by real-world business institutions. From this standpoint, stakeholder theory highlights the possibility of overcoming the institutionally ingrained conflicts and trade-offs for the sake of realizing common human interests in organizing the social provisioning process in an orderly and reasonable way. This argument not only illuminates the relationship of stakeholder theory to the wider societal context of modern capitalist economies but also elaborates novel aspects of the moral nature of stakeholder management. (shrink)

The author traces the early evolution of Rubinstein and Shpet from neo-Kantianism and phenomenology, respectively, and shows how their ideas partly converged.

Abstrakt: Článok sa zaoberá tým, ako Dión z Prúsy pracuje s figúrou Diogena, respektíve ako prispôsobuje diogenovský kynizmus sociálnej a politickej realite svojej doby. Prvá časť načrtáva okolnosti, ktoré doviedli Dióna k rozhodnutiu, aby si obliekol kynický plášť. Ďalšia časť sa zaoberá tým, ako Dión vytvoril z Diogena príklad filosofického konania. Diónovo chápanie kynizmu sa prejavuje v jeho reinterpretácii príbehu o Diogenovi a Alexandrovi. Nakoniec sa článok zamýšľa nad otázkou, aké črty zdôrazňuje Dión vo svojom portréte Diogena a akú úlohu (...) prisudzuje kynizmu v období cisárskeho Ríma. Kľúčové slová: Dión z Prúsy, Diogenés zo Sinópy, kynizmus, Sókratés – sokratika. (shrink)

The framework of a simple opposition realism – anti-realism is not enough to analyze the views on the reality of unobservable objects of quantum theory. First, it is necessary to distinguish between realism in relation to the theory and realism in relation to the theory’s objects. Secondly, realism in relation to classical objects can be combined, both with realism and with anti-realism in relation to quantum objects. Third, the concept of “existence” and “to exist objectively” can have different meanings. To (...) take into account these factors, the article describes three approaches: classical realism, quantum anti-realism, and quantum realism. I show that the debate around quantum reality has intensified in recent decades due to a series of new quantum experiments. The current stage of the debate is caused by the second quantum revolution relating to the transfer and processing of quantum information. Classical realism and old versions of quantum anti-realism have become insufficiently effective to explain the results of a series of experiments. Proponents of quantum realism, in turn, refer to the possibility of using the wave function to manipulate quantum objects before their measurement. In conclusion, I assume that not only theoretical discussions but also experiments and new technologies can have a major impact on the seemingly purely philosophical debate about reality. (shrink)

This article outlines the history and development of Russian scholastic thought, whose evolution took place over the course of a century, from the mid-17th to the mid-18th centuries. By the time scholasticism began to spread in Russia, it had already reached its final stages of development in Europe. Of the three major European schools of scholasticism—nominalism, Thomism and “second scholasticism”—the last two were the most popular ones in Russia.

This article outlines the history and development of Russian scholastic thought, whose evolution took place over the course of a century, from the mid-17th to the mid-18th centuries. By the time scholasticism began to spread in Russia, it had already reached its final stages of development in Europe. Of the three major European schools of scholasticism—nominalism, Thomism and “second scholasticism”—the last two were the most popular ones in Russia.