This paper demonstrates how a Political Economy of Wealth – an analytical framework inspired from Ricardo's and Marx's theories of value – strengthens the analytical force of Socio- Ecological Economics in the context of the controversy over the value of nature. The Political Economy of Wealth helps to overcome some theoretical limitations encountered in Socio- Ecological Economics, to develop a critical perspective on neoclassical theory of environmental values, as well as a new justification of value incommensurability, and to move toward (...) a new research agenda that aims to study interactions between the economy and the environment from a socio-historical perspective. (shrink)

Teachers' ethics and role of teachers to change student's behavior in Malaysia.

Conceptions of teaching quality and teacher accountability, and the values and assumptions that underpin them, are relatively under‐examined by policy makers. We suggest ways in which philosophers might address this deficit, with reference to policy concerns found in the United Kingdom (UK). Further philosophical questions are generated by this process of reflection and we offer a partial analysis of those we judge to be of particular significance. While optimistic generally, we identify three challenges to asserting a role for philosophical analysis (...) in policy, practice and research concerned with teacher education, and urge philosophers of education to engage in constructive dialogue with other critical and reflective thinkers in the field of education. (shrink)

Most models of corporate social responsibility revolve around the controversy as to whether business is a single dimensional entity of profit maximization or a multi-dimensional entity serving greater societal interests. Furthermore, the models are mostly descriptive in nature and are based on the experiences of western countries. There has been little attempt to develop a model that accounts for corporate social responsibility in diverse environments with differing socio-cultural and market settings. In this paper an attempt has been made to fill (...) this gap by developing a two-dimensional model of corporate social responsibility and empirically testing its validity in the context of two dissimilar cultures – Australia and Bangladesh. The two dimensions are the span of corporate responsibility and the range of outcomes of social commitments of businesses. The test results confirm the validity of the two-dimensional model in the two environments. The Factor analysis revealed two leading dimensions. Cluster analysis pointed to two distinctive clusters of managers in both Australia and Bangladesh, one consisting of managers with a broad contemporary concept of social responsibility, and the other with a limited narrow view. The paper concludes that corporate social responsibility is two-dimensional and universal in nature and that differing cultural and market settings in which managers operate may have little impact on the ethical perceptions of corporate managers. (shrink)

Religion is a significant social force on organizational practice yet has been relatively underexamined in organization theory. In this article, I assert that the institutional logics perspective is especially conducive to examine the macrolevel role of religion for organizations. The notion of the religious logic offers conceptual means to explain the significance of religion, its interrelationship with other institutional orders, and embeddedness into and impact across interinstitutional systems. I argue for intrainstitutional logic plurality and show that specifically the intrareligious logic (...) plurality has been rather disregarded with a relative focus on Christianity and a geographical focus on “the West.” Next, I propose the concept of interinstitutional logic prevalence and show that the religious logic in particular may act as a metalogic due to its potential for uniqueness, ultimacy, and ubiquity. Through illustrations from Islamic Finance and Entrepreneurship, I exemplify implications of logic plurality and prevalence for organizations and societies. (shrink)

Bringing together works by writers from sub-Saharan Africa, Turkey, central Europe, the Muslim world, Asia, South America and Australia – many translated into English for the first time – this is the first collection of statements on modernism by writers, artists and practitioners from across the world. Annotated throughout, the texts are supported by critical essays from leading modernist scholars exploring major issues in the contemporary study of global modernism. Global Modernists on Modernism is an essential resource for students and (...) scholars of modernism and world literature and one that opens up a dazzling new array of perspectives on the field. (shrink)

Research about the role of religion in entrepreneurship and more broadly management is sparse. In this conceptual article, we complement existing entrepreneurship theory by examining entrepreneurship from an Islamic perspective. EIP is based on three interconnected pillars: the entrepreneurial, socio-economic/ethical, and religio-spiritual. We outline how Islam shapes entrepreneurship at the micro-, meso-, and macro-level, indicate how Islam may be considered an entrepreneurial religion in the sense that it enables and encourages entrepreneurial activity, review research streams interlinking Islam with entrepreneurship and (...) management and outline promising research approaches. (shrink)

This article draws on the ecological model of teacher agency and elaborates on how teacher agency is achieved, its components and how it could be strengthened. This model highlights professional competence, structural and cultural context, and professional purpose as the main elements of achieving agency. In this paper, we specify some elements of the ecological model and elaborate on how three types of reflection could be used to strengthen conditions for achieving teacher agency. These include, first, procedures aimed at articulating (...) the theory of action, including effective strategies, rules and principles for practice; second, procedures of practical reflection, aimed at fostering the conceptualization of practice and the understanding of oneself as a teacher; and third, procedures of critical reflection, which help to address the inequalities and malpractices of education and society. The main importance of this paper is to extend the practical relevance of the ecological model for teacher learning settings. (shrink)

BackgroundProfessional ethics refers to the use of logical and consistent communication, knowledge, clinical skills, emotions and values in nursing practice. This study aimed to explore and describe factors that affect professional ethics in nursing practice in Iran.MethodsThis qualitative study was conducted using conventional content analysis approach. Thirty nurses with at least 5 years of experience participated in the study; they were selected using purposive sampling. Data were collected through semi-structured interviews and analyzed using thematic analysis.ResultsAfter encoding and classifying the data, (...) five major categories were identified: individual character and responsibility, communication challenges, organizational preconditions, support systems, educational and cultural development.ConclusionsAwareness of professional ethics and its contributing factors could help nurses and healthcare professionals provide better services for patients. At the same time, such understanding would be valuable for educational administrators for effective planning and management. (shrink)

Recently there is an increasing technological development in intelligent tutoring systems. This field has become interesting to many researchers. In this paper, we present an intelligent tutoring system for teaching information security. This intelligent tutoring systems target the students enrolled in Advanced Topics in Information Security in the faculty of Engineering and Information Technology at Al-Azhar University in Gaza. Through which the student will be able to study the course and solve related problems. An evaluation of the intelligent tutoring systems (...) was carried out and the results were promising. (shrink)

The clichés attached to Islam and Muslim women that the West had perpetuated since the Middle Ages and that were later propagated by Orientalist writers and painters, are reviewed in this article. The emergence of the subject of women as the centrepiece of western accounts of Islam in the late 19th century is equated with the beginning of European colonialism in Muslim countries, and the reasons for choosing the two controversial issues related to Muslim women: polygamy and the veil. It (...) clarifies the status of women before Islam and after its Revelation, assessing the positive and little-known aspects of the Muslim woman's role throughout history and the grounds for the deterioration of her status. The article closes with a matter-of-fact assessment of the position of women in the Islamic world today, reproving any approach based on generalities and oversimplifications when dealing with Islam-related issues. (shrink)

In “Compassionate Phenomenal Conservatism” (2007), “Phenomenal Conservatism and the Internalist Intuition” (2006), and Skepticism and the Veil of Perception (2001), Michael Huemer endorses the principle of phenomenal conservatism, according to which appearances or seemings constitute a fundamental source of (defeasible) justification for belief. He claims that those who deny phenomenal conservatism, including classical foundationalists, are in a self-defeating position, for their views cannot be both true and justified; that classical foundationalists have difficulty accommodating false introspective beliefs; and that phenomenal conservatism (...) is most faithful to the central internalist intuition. I argue that Huemer’s self-defeat argument fails, that classical foundationalism is able to accommodate fallible introspective beliefs, and that classical foundationalism captures a relatively clear internalist intuition. I also show that the motivation for phenomenal conservatism is less than clear. (shrink)

Muḥammad Mahdī ibn Abī Z̲arr Narāqī, -1794 or 1795. Jāmiʻ al-saʻādāt - Criticism and interpretation; Islamic ethics.

Research objectivesMoral distress is a common phenomenon among nurses and can negatively affect their mental health and quality of the care. This study aimed to determine the effect of professional ethics workshop with virtual follow-up on the moral distress of nurses.MethodsThis experimental study was performed on 50 nurses in Ghaem Hospital, Mashhad, Iran. The intervention group received 8-hour professional ethics workshop and 4 weeks follow-up through social network. The moral distress was evaluated through the Moral Distress Scale-Revised at the beginning (...) of the study, two weeks after the workshop and at the end of follow-up. Data were analyzed using SPSS21 by descriptive and statistical analysis.This study approved by Mashhad university Medical Ethics Committee and publishing ethics were also observed.ResultsThe changes in the mean value of the frequency of moral distress in the intervention group was not significant, while these changes were significant in the control group ( p < 0.001, df = 2, f = 26.41) and had an upward trend. About intensity changes in the intervention group were significant ( p < 0.01, df = 2, f = 8.52) and had a downward trend, while it was not significant in the control group. Changes in the mean value of level of moral distress in the intervention group were not significant, while these changes were significant in the control group ( p < 0.01, df = 1, f = 16.8). The mean value of moral distress level decreased in the intervention and increased in control group.ConclusionThe level of moral distress was increased in the control group due to increase in its frequency. This could be due to awareness of nurses regarding the concept of moral distress which caused them to pay more attention to this issue. Professional ethics workshop did not have effect on the frequency of moral distress, while it reduced the intensity and level of moral distress. Moreover, follow-up through social network reduced the frequency, intensity and the level of moral distress among nurses. (shrink)

This chapter contains sections titled: What is Nationalism? A Comparative Analysis Anti‐Colonial Wars: Who Benefits? Resistance: Primary and Secondary The Gender of Cultural Resistance Six Paradoxes of Postcolonial Violence Conclusion.

In 1987, the philosophies of a U.S. grounded in political liberalism and a Soviet Union grounded in economic redistribution were at odds. Mazrui argues that each superpower's actions ultimately supported the other's philosophy.

The problem which is both created and tackled by this article is that although it advocates the Iranian progressive reformism as the most preferable political force in Iran, it simply does not find reformists’ own formulation of their “competitive advantage” convincing enough. Thus, to provide an argument for Iranian progressive reformism this article not only strives to explain one of the latest Iranian reformists’ mistakes through the Lacanian concept of imaginary identification as elaborated upon by Slavoj Zizek, but also to (...) illuminate precisely at formulation of what that mistake was an attempt. In doing so, it conducts a comparative analysis of the funeral processions for General Qassem Soleimani in 2020 and for Ayatollah Khomeini in 1989, and then proceeds to draw some perhaps neglected points from the moment of the Islamic revolution of 1979 as well as from the period of Khomeini’s leadership. However, far from being just a more elaborated explanation of Iranian reformism, an attempted reformulation like this of Iranian progressive reformism hopes to pave the way for creating new spaces for political act in Iran. Key Words: Iranian progressive reformism, Slavoj Zizek, Ayatollah Khomeini, Qassem Soleimani, imaginary identification, political act. (shrink)

Although exercising torture has been a commonality between the previous regime in Iran and the Islamic Republic, based upon Zizek’s reading of the discourses of the master and university we can detect a qualitative difference in the two regimes’ approach to torture. During the Shah, torture complemented the Shah’s gesture of the symbolic father of the nation, thereby desexualized even in cases where torture involved prisoners’ sex organs, whereas in the Islamic republic era, torture complements conservative hardliner’s lesson that Islamic (...) teachings are not dictated by them but, rather, are neutral knowledge about innate inclinations of human beings. In the conservative hardliner’s version, western culture, apart from its science and technology, leads people astray as it propagates animality in human beings, especially when it comes to sexuality. Our efforts to learn the lesson are doomed to failure, yet because the unconscious remains unarticulated this failure is embodied including in the figure of the Islamic Republic’s interrogator who knows something about us, especially about our sexuality, which we ourselves can never know; hence torturing political prisoners is sexualized in the Islamic Republic even in cases where it does not involve physically or verbally prisoners’ sex organs. In this situation, a political act involves a hyper-agreement with the interrogator: we wouldn’t mind making confessions to anything attributed to us by the interrogator if he is included in the confessions as the one who told us to do it. (shrink)

Some evidence indicates that redundancy (superfluous repetition of an idea, word, phrase, sentence, etc. in a text) is not just an editorial error but also a symptom (a form of compulsion to repeat). To understand why there is so much redundancy in the works of many writers in Iran, we may need to delve into the social link between educators and students in Iranian education institutions. The educator is raised to the position of the Knower who not only demands that (...) the student acknowledge that he knows something about her desire, but also that she still has not learnt that he knows. The student, however, distances herself from her link to the educator, claiming an independence from him. This social link between educator and student is reproduced in the written works of many writers in Iran: they either posit themselves as the student, thereby unconsciously compelled to repeat their gesture of independence from the Other; or as the Knower, thereby unconsciously compelled to repeat that they know. However, because, at some level, redundancy is what we want and enjoy, but nonetheless cannot enjoy enjoying it, the true question is how to enjoy the enjoyment of redundancy; the answer is found in act and love, as understood by Slavoj Zizek. (shrink)

This article first tries to show that there is an affinity between an embarrassing violation of autonomy in a significant example of Persian writing style nearly one thousand years ago, and Foucault’s desire in his inaugural speech in 1970. Then, after it explains arbitrary rule as the real of the Iranian society in contrast with the societies where capitalism is established, it uses the 2013 Iranian presidential election as an instance of how a truly emancipatory political act in the country (...) would involve an even more embarrassing situation, because the act is not anything but full identification with the arbitrary power being administered. Key words: the real, arbitrary rule, the capital, humiliation, emancipation. (shrink)

The “problem of memory” in epistemology is concerned with whether and how we could have knowledge, or at least justification, for trusting our apparent memories. I defend an inductive solution—more precisely, an abductive solution—to the problem. A natural worry is that any such solution would be circular, for it would have to depend on memory. I argue that belief in the reliability of memory can be justified from the armchair, without relying on memory. The justification is, roughly, that my having (...) the sort of experience that my apparent memory should lead me to expect is best explained by the hypothesis that my memories are reliable. My solution is inspired by Harrod’s (1942) inductive solution. Coburn (1960) argued that Harrod’s solution contains a fatal flaw. I show that my solution is not vulnerable to Coburn’s objection, and respond to a number of other, recent and likely objections. (shrink)