Knowledge hiding is known to have negative consequences on organizational performance. The existing literature mainly focuses on the identification of antecedents and consequences of knowledge hiding. The studies pertaining to the top management role in creating a culture that stops concealing knowledge within an organization are limited. To fill that gap, the paper empirically address the knowledge sharing culture and to explore the management support to avoid knowledge hiding culture in an organization. This study based on an empirical study carried (...) out in a United Kingdom-based laboratory within a high-tech global corporation, in which the atmosphere appeared conducive to knowledge sharing, and knowledge transfer appeared voluntary and spontaneous. The paper seeks to address why members of the case organization is reluctant about knowledge hiding among themselves. The study reveals that the management role is important in creating a culture that help discourage employees to withhold knowledge. The paper identifies the actions that top management takes to stop concealing knowledge within an organization. This study has provided several contributions. The findings of the study may be useful to managers and practitioners. For managers, this paper presents some important organizational factors that can be nurtured to avoid a knowledge-hiding culture in the organization. They can also take the management actions of the case organization as lessons to create a culture that encourage their employees to avoid knowledge hiding behavior. (shrink)

Megastable chaotic systems are somehow the newest in the family of special chaotic systems. In this paper, a new megastable two-dimensional system is proposed. In this system, coexisting attractors are in some islands, interestingly covered by megalimit cycles. The introduced two-dimensional system has no defined equilibrium point. However, it seems that the origin plays the role of an unstable equilibrium point. Therefore, the attractors are determined as hidden attractors. Adding a forcing term to the system, we can obtain chaotic solutions (...) and coexisting strange attractors. Moreover, the effect of three different values of the forcing term’s amplitude is studied. The dynamical properties of the designed system are investigated using attractor plots, bifurcation diagrams, and Lyapunov Exponents diagram. Phase portraits of the novel megastable oscillator are presented by FPGA design. Xilinx system generator block diagrams of the proposed system and trigonometric functions are also presented. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

To determine the knowledge, attitude, and ethical concerns of medical students and graduates with regard to Embryonic Stem Cell (ESC) research. This questionnaire based descriptive study was conducted at the Civil Hospital Karachi (CHK), Pakistan from February to July 2008. A well structured questionnaire was administered to medical students and graduate doctors, which included their demographic profile as well as questions in line with the study objective. Informed consent was taken and full confidentiality was assured to the participants. Data were (...) entered in a Statistical Package for Social Sciences (SPSS version.12) and analyzed. A total of 204 male and 216 female medical students and doctors were administered questionnaires out of which 105 males (51.4%) and 108 females (50%) were aware of the embryonic stem cell research and its ethical implications. Forty percent males and 47% of females were of the opinion that life begins at conception. Forty-six percent males and 39% females were in favor of stem cell research while only 31% males and 28% females supported the ESC research. Less than 1/3 of students supported using frozen embryos for research purposes while more than 2/3 indicated that they were unlikely to support abortion for stem cell research purposes. The majority of the students were in favor of stem cell research with some reservations regarding ESC research. A sizeable number of students withheld their views, reflecting their poor understanding of medical ethics. The result of the study indicates a need for incorporating bioethics into the medical curriculum. (shrink)

Investors' confidence in the financial market is boosted by good corporate governance (CG). Good governance builds trust and improves an organization's financial performance (FP). However, organizations with bad management lose the trust of their stakeholders because they do not perform well financially. Therefore, the purpose of this study is to examine the influence of CG 89; on FP through mediating the role of humble leadership (HL) and monetary incentive (MI) as a moderator between CG and HL. Data were collected from (...) 300 respondents who were working in various cement manufacturing organizations located in different cities of Pakistan. The analysis was performed using SPSS software version 25 and AMOS version 22 software to work out the study sample size. The result revealed that the framework of CG has a positive impact in terms of FP. Furthermore, HL positively and significantly mediates on CG, and FP is inextricably linked. However, MI acts as a moderator between CG and HL, but despite strengthening, it weakens the impact of CG' on HL. This study contributes toward the literature, specifically toward the expectancy theory literature. Finally, some theoretical and practical implications at the organizational level are offered, describing how CG influences FP within the organization, and research limitations and future directions are presented. (shrink)

Business Ethics, the Environment &Responsibility, EarlyView.

Religious freedoms of minorities in Muslim-majority countries such as Pakistan are compromised due to structural issues as well as social and historical concerns. For instance, the abuse of the blasphemy law has led to minority communities facing threats and violence. And in a country where religious scholars are often absent from, if not against, discourses about human rights, the religious rights of minorities remain a secular and hence culturally unsound discourse. There is thus a need for two parallel movements. One, (...) an awareness within Muslim communities about the need to engage with religious freedoms, and hence the modern human rights regime, as an essentially Islamic process requiring reform from within. And two, the human rights structure also giving religion its due since religious freedoms are part of, and engender, many other rights as well. In this article, a case is made for this dual process, by exploring the work of scholars of Islam such as Abdullahi An-Na’im and Khaled Abou El Fadl as well as the insecurities of religious scholars in Pakistan who have reacted to human rights as a western agenda. (shrink)

ABSTRACT This paper explores the alarming phenomenon of violent extremism in university campuses. It probes why education fails to prevent violent extremism in this case? Drawing on Robert Cox’s distinction of problem solving and critical theories, the paper examines policy discourses that aim to prevent violent extremism through education. It is observed that dominant policy discourses take up problem solving approaches to prevent/counter violent extremism and fail to take into account the broader structural violence that feeds extremist ideologies. The counter (...) violent extremism policies largely view education as a means to control thinking rather than develop it. Such policies hinder the development of critical consciousness in students that can provide effective defence against extremism. Hence, there is a need to rethink education to counter extremism. Subsequently, the paper shifts its focus to Pakistan, where education has remained a central concern of counter extremism policies since 9/11. Based on 13 expert interviews, I explore higher education practices in Pakistan from practitioners’ perspective. The practitioners point out multiple problems of educational status quo that need to be addressed to counter extremism on campus effectively. (shrink)

Sheki is one of the most important Moslem provinces of the Southern Caucasia. A series of local histories have emerged in this region the first of which is A Brief History of the Sheki Khans by Karim Agha Fateh. For years, this work had existed in manuscript form and when it was introduced to the world of historiography science, inadequate and erroneous information were produced about it. Using analytic-descriptive method and relying on library sources, this study attempts to fully introduce (...) this work as well as to analyze its content and writing style. (shrink)

Large sculpted circular door sockets are a characteristic feature of Neo-Assyrian monumental architecture and have been found in palaces, temples, and admin- istrative centers both at core imperial sites such as Khorsabad and Nimrud and at provincial capitals such as Till-Barsib, Arslan-Tash, and Ziyaret Tepe. In the case of Iran, although the Assyrians controlled significant parts of the country, especially in the eighth century Bce, research into their presence in that period has until now been very limited. Even so, there (...) is one such door socket known from Iran, namely from the excavations at Tapeh Giyan, the discovery of which helped confirm the existence of an Assyrian administrative center at the site. This in turn led Julian Reade to suggest that Giyan was the location of the capital of the Assyr- ian province of Kharkhar. We can now add to the debate new discoveries from the site of Quwakh Tapeh in Kuzaran, in the northern Mahidasht plain, where a carved door socket and fragments of other carved stones scattered across the mound attest to the existence of a building of major importance. In this study we present this socket and compare it with other relevant material in order to determine its date, establish its archaeological context, and consider the implications. (shrink)

This collection addresses a post-WWII shift in the hierarchy of scientific explanations, where the highest goal moves from reductionism towards some ...

For the theorists of crisis, the revolutionary state comes into existence through violence, and due to its inability to provide an authoritative katechon (restrainer) against internal and external violence, it perpetuates violence until it self-destructs. Writing during extreme economic depression and growing social and political violence, the crisis theorists––Joseph de Maistre, Juan Donoso Cortés, and Carl Schmitt––each sought to blame the chaos of their time upon the Janus-faced postrevolutionary ideals of liberalism and socialism by urging a return to pre-revolutionary moral (...) and religious values. They are united by three counterrevolutionary principles, all of which are purported to remedy revolutionary violence: traditional constitutional fidelity, the philosophy of the decision, and opposition to bourgeois liberalism. This essay is followed by the first complete English translation and publication of Donoso’s letter of October 24, 1851, which contains Donoso’s only reference to the “discussing class,” a political entity later popularized by Schmitt in his 1922 work Political Theology. (shrink)

BackgroundThere are numerous challenges in the consultation services of the Hospital Ethics Committees (HEC) that can impact the means of providing healthcare. This review aimed to identify the main challenges in the application of consultation services of the HEC and propose possible solutions.MethodsThis systematic review was conducted through searching electronic databases including PubMed, Scopus, Science Direct, ProQuest, and Embase. Inclusion criteria included studies published in English language in a peer-reviewed journal, from 2000 to 2019 were identified, which clearly defined the (...) design, method, and results of the study. Study selections, quality assessments, data extraction, and analysis were completed by two researchers, independently. The thematic analysis was used to analyze the data.ResultsThe search yielded 1204 articles and 6 of these, included the analyses. Challenges were categorized into 9 themes: (a) personal views and believes in healthcare professionals, (b) sense of fear in the healthcare professionals, (c) medical culture, (d) environmental factors, (e) managerial and structural factors, (f) characteristics of the HEC members, (g) factors related to the HEC, (h) problematic process for HEC consultations, and (i) weakness of knowledge about HEC. Accordingly, proposed solutions were organized according to five themes: reforming the HEC executive processes, creating the appropriate communications, developing awareness about HEC, improving the competencies of HEC members, and (e) receiving support from HEC consultations.ConclusionsThis review highlights that proposed solutions serve as examples of strategies, which attempt to solve challenges related to the application of the consultation services of HEC by healthcare professionals. (shrink)

RésuméLe modèle complexe de Mercure dans le De revolutionibus de Copernic est virtuellement identique, géométriquement, à celui d'Ibn al-Šāṭir. Cependant, le modèle, antérieur, du Commentariolus est différent et il fonctionne mal. Certains en ont déduit que le jeune Copernic n'avait pas compris le modèle de son pré- décesseur; d'autres ont affirmé que l'œuvre de Copernic était totallement indépendante d'Ibn al-Šāṭir. Nous soutenons que Copernic avait les modèles d'Ibn al-Šāṭir mais qu'il a dû les modifier pour les rendre “quasi-homocentriques” dans le (...) Commentariolus. Cette modification et le passage d'une cosmologie géocentrique à une cosmologie héliocentrique étaient rendus aisés par le “biais héliocentrique” des modèles d'Ibn al-Šāṭir, pour qui la Terre était le centre effectif du mouvement moyen, contrairement à Ptolémée et à la plupart des astronomes islamiques. Nous montrons que : 1) Ibn al-Šāṭir a cherché à reproduire les élongations critiques à ±120° de l'apogée, mais il a changé les valeurs ptoléméennes à 0, ±90 et 180° ; 2) dans le Commentariolus, Copernic n'essaie pas de reproduire des élongations viables pour Mercure;et 3) au moment de la rédaction du De revolutionibus, Copernic contrôle pleinement le modèle de Mercure et il est capable de reproduire les élongations de Ptolémée aux points critiques. Nous soutenons aussi que les arguments concernant des solutions “naturelles” qui excluent la transmission sont niés par l’évidence historique. (shrink)

Introduction 1. Methodological concerns 2. The Modulation of Being 3. The semantics of modulation of being 4. Mental Being 5. Reality and the Circle of being. Conclusion.

In much of the current academic and public discussion, conspiracy theories are portrayed as a negative phenomenon, linked to misinformation, mistrust in experts and institutions, and political propaganda. Rather surprisingly, however, philosophers working on this topic have been reluctant to incorporate a negatively evaluative aspect when either analyzing or engineering the concept conspiracy theory. In this paper, we present empirical data on the nature of the concept conspiracy theory from five studies designed to test the existence, prevalence and exact form (...) of an evaluative dimension to the ordinary concept conspiracy theory. These results reveal that, while there is a descriptive concept of conspiracy theory, the predominant use of conspiracy theory is deeply evaluative, encoding information about epistemic deficiency and often also derogatory and disparaging information. On the basis of these results, we present a new strategy for engineering conspiracy theory to promote theoretical investigations and institutional discussions of this phenomenon. We argue for engineering conspiracy theory to encode an epistemic evaluation, and to introduce a descriptive expression—such as ‘conspiratorial explanation’—to refer to the purely descriptive concept conspiracy theory. (shrink)

This is the first reliable biography of Mulla Sadra Shirazi that examines his influences and legacy and includes an extensive survey of his work.

The study of political theology has never been a neutral exercise in excavating the theoretical origins of sovereignty. The political contexts in which questions arise are instructive. In this paper, I argue that the very language of representation and legitimacy articulated for Muslims in the contemporary world may occlude the political challenges that obviate their possibility. Biopolitics, the construction of tradition, the possibility of a ‘philosophical religion’ and the challenge of rationality, and the incompleteness of the critique of political theology (...) make the actuality of a critical and theoretical encounter with representation difficult at best, elusive at worst. (shrink)

: A central assumption in this essay, in terms of both historical development and methodological approach, is that later Islamic philosophy is characterized by a shift from a substance-based metaphysics to a processoriented metaphysics. Defenders of substance metaphysics often focus on the nature of causation to attack process metaphysics. If there is no substance or substratum for process, then how can events have any causal nature? If neither cause nor the caused are somehow stable in terms of their essence and (...) essential features, then how can one be said to act upon the other? After considering the function of causation in other metaphysical systems and certain skeptical denials of causation, its role in the mystical thought and onto-theology of the Iranian philosopher Mullā Sadrā (d. 1641) is examined. (shrink)

Bioethics has paid surprisingly little attention to the special problems faced by women and to feminist analyses of current health care issues other than ...

Shi‘i Islam is often considered to be political per se because of its emergence historically as a movement with a strong position on authority and legitimacy in governance. This piece demonstrates how the politics of salvation in the tradition tie together one’s loyalty to the divine person of the Imam to one’s final destination, and how that relationship is complicated in the physical absence of the Imam. Such a politics guards against a sacralisation of everyday politics and recognises that sanctity (...) arises from the person of the Imam and not the office of his delegate. (shrink)

Within the history of philosophy, the history of Islamic philosophy is emerging as a flourishing field, and one wonders what method is most appropriate to apply in the reading of the text. Hadot's work seemed to put forward four critical insights for the study of ancient thought that may be grafted onto the study of medieval thought and Islamic thought. First, philosophy takes place within a tradition. Reading the text is a practice rooted in a school tradition, and significantly with (...) concomitant spiritual practices. Second, training in philosophizing is intended to inculcate practices of dialoguing. Third, philosophizing requires spiritual exercises, which are more than just intellectual and contemplative, but entail a mode of living, a way of life. Hadot paradigm is a fruitful way of reading Mullā sadrā especially since it seems to be consistent with the way in which he himself presents h. ikma and his endeavor. (shrink)

The distinction between existence and essence in contingent beings is one of the foundational doctrines of medieval philosophy. Building upon Neoplatonic precursors, thinkers such as Avicenna and Aquinas debated its nature. However, one Islamic philosopher, who had an enormous influence on the development of philosophical discourse in Iran, subverted the traditional Peripatetic vision of reality and disputed the ontological nature of existence. Through a critique of the Peripatetic notion of existence, Suhrawardi demonstrated the irrelevance of the distinction for metaphysical inquiry, (...) which should, instead, rely upon an eidetic vision of the 'hierarchy of lights'. I shall explain why the later tradition advocated an essentialist reading of Suhrawardi and suggest that the Platonic hermeneutic of essential vision which Suhrawardi expounds, might be the reason for it. Later philosophers in the Islamic tradition had mistaken methodology for a description of reality. (shrink)

Knowledge in Later Islamic Philosophy: Mullā Ṣadrā on Existence, Intellect and Intuition. By Ibrahim Kalin. New York: Oxford University Press, 2010. Pp. xxii + 315. $74, £45.

Philosophy in Early Safavid Iran: Najm al-Dīn Maḥmūd al-Nayrīzī and His Writings. By Reza Pourjavady. Islamic Philosophy, Theology and Science, vol. 82. Leiden: Brill, 2011. Pp. vii + 224. $136.

The old medieval problem of the temporal relationship between an eternal God and an eternal or timed world remains an issue that animates debates about the nature of God in contemporary philosophy of religion. The Islamic debate pitted the philosophers, in particular Ibn Sīnā [Avicenna], who held that an eternal God produced an eternal world that was merely logically posterior to him, against some theologians, such as al-Ghazālī (Alghazel) who insisted on the scriptural doctrine of creatio ex nihilo and refuted (...) the possibility of an eternal world. The conflict continued with each side ceding some aspects and rejecting others until the Safavid period in which one finds the divisions between philosophy and theology irrevocably breaking down. I shall discuss the positions of three key philosophers of early modern Iran who all defended the doctrine of creatio ex nihilo from a philosophical perspective and came up with some novel approaches to the old problem of the temporal relationship between God and creation. /// O presente artigo parte da constatação de que o velho problema dos pensadores medievais acerca do relacionamento temporal entre um Deus que é eterno e um mundo que ora se entende como eterno ora como localizado no tempo permanece ainda hoje um dos assuntos que animam os debates relativos à natureza de Deus na fdosofia da religião contemporânea. Constata-se, antes de mais, que o debate que se verificou no seio do Islão começou por levantar os filósofos, particularmente Ibn Sīnā [Avicenna], o qual defendia que um Deus eterno produziu um mundo eterno que apenas do ponto de vista lógico lhe era posterior, contra os teólogos, tais como al-Ghazātī [Alghazel], o qual insistia na doutrina baseada na Escritura da creatio ex nihilo e refutava a possibilidade de um mundo eterno. O conflito continuou com cada uma das partes cedendo alguns aspectos e rejeitando outros até à emergência do período dos Safavidas durante o qual se verifica o rompimento das divisões entre Filosofia e Teologia. Assim, o autor do artigo propõe-se analisar as posições de três filósofos fundamentais do início da era moderna no Irão, pensadores esses que defendiam a doutrína da creatio ex nihilo numa perspectiva filosófica e, ao mesmo tempo, foram capazes de avançar com algumas abordagens novas ao velho problema da relação temporal entre Deus e a criação. (shrink)