This paper examines with the use of aggregate data from the U.S. Department of Justicethe extent of contemporary white-collar crime as a consequence of multiple normative standards existing within corporations. Given the implications of globalization, the desire for increased profits, and the declining role of regulatory agencies across much of the world (save for Europe, Japan, Mexico and India), paper suggests that the incidence of corporate deviance is likely to increase in the foreseeable future.

A theory of magnitudes involves criteria for their equivalence, comparison and addition. In this article we examine these aspects from an abstract viewpoint, by focusing on the so-called De Zolt’s postulate in the theory of equivalence of plane polygons (“If a polygon is divided into polygonal parts in any given way, then the union of all but one of these parts is not equivalent to the given polygon”). We formulate an abstract version of this postulate and derive it from (...) some selected principles for magnitudes. We also formulate and derive an abstract version of Euclid’s Common Notion 5 (“The whole is greater than the part”), and analyze its logical relation to the former proposition. These results prove to be relevant for the clarification of some key conceptual aspects of Hilbert’s proof of De Zolt’s postulate, in his classicalFoundations of Geometry(1899). Furthermore, our abstract treatment of this central proposition provides interesting insights for the development of a well-behaved theory ofcompatiblemagnitudes. (shrink)

This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.

Selections from the writings of Ernest Renan, a leading French writer and thinker of the 19th century.

From 2009 to 2013 the workplace innovation project “My Enterprise 2.0” was carried out in the region of Utrecht in the Netherlands in order to strengthen the workplace innovation capability of small and medium-sized enterprises. Participating enterprises completed a questionnaire regarding the “workplace innovativeness” of their company. A workplace innovation intervention was then implemented by some of the companies, while other companies chose not to take part. At the end of the project, a second questionnaire indicated that those companies that (...) implemented interventions had a significantly higher score with regard to overall workplace innovativeness. The companies without such interventions reported a small decrease. While the companies in the region had higher workplace innovativeness scores relative to a national reference group both before and after the project, the increase in the “workplace innovativeness” of the regional SMEs that experienced interventions suggests that the project proved beneficial to their continued “workplace innovativeness.” Moreover, these companies also reported positive effects on company performance, achieving company goals and improving labor productivity. (shrink)

Une théorie de la justice peut-elle être métaphysiquement neutre ? John Rawls, aussi bien dans l’article de 1985 « La théorie de la justice comme équité : une théorie politique et non pas métaphysique » que dans son Libéralisme politique a soutenu qu’une théorie de la justice qui s’applique à une société libérale démocratique ne doit s’appuyer sur aucune doctrine compréhensive, mais doit au contraire s’en tenir à des règles de la vie politique et de la répartition des biens qui (...) soient métaphysiquement neutres. Prenant le contre-pied de la position de Rawls, cet article tente de montrer non seulement qu’une telle neutralité ne se vérifie pas dans la construction rawlsienne, lorsqu’il s’agit notamment de justifier les droits de l’homme, mais encore que cet « échec » est ce qui conserve à la théorie de Rawls toute sa force critique par rapport aux doctrines rivales comme l’utilitarisme. Is it possible for a theory of justice to be metaphysically neutral ? John Rawls, in his paper published in 1985 and titled “Justice as Fairness : Political, not Metaphysical”, as well as in his book Political Liberalism published in 1995, defended the thesis that a theory of justice which is supposed to be applied to a liberal and democratic society should not be rooted in a comprehensive doctrine, but, on the contrary, must be confined to a formulation of rules of political conduct and repartition of goods which is metaphysically neutral. From an alternative standpoint, this paper is an attempt to show that such neutrality is not verified in Rawls’ argumentation, especially when human rights’ justification is concerned, and that this failure in implementing neutrality is what helps to preserve all the critical strength of Rawls’ theory as compared to other doctrines as utilitarianism. (shrink)

1. Le comte de Gobineau et l'arayanisme historique -- 2. Apôllon ou Dionysos : étude critique sur Fréderic Nietzsche et l'utilitarisme impérialiste -- 3. L'impérialisme démocratique -- 4. Le mal romantique essai sur l'impérialisme irrationnel.

Resumen Jürgen Fuchs (1950-99) fue uno de los escritores nacidos en la RDA, cuyas biografías no solo fueron moldeadas por el régimen del SED, sino también deformadas con eficacia. Asimismo, fue uno de los pocos que trató expresiva y abruptamente los tabúes y mecanismos de un Estado gobernado de manera totalitaria. La obra literaria de Fuchs es un testimonio de época, un desafío al régimen comunista y a su legado contenido en los archivos de la Stasi. Por un lado, su (...) escritura, saturada de experiencia y teñida de autobiografía, lleva al lector a un impactante viaje a los tiempos de la segunda dictadura alemana y le permite echar un vistazo, entre bastidores, a la sociedad (post)socialista; por otro lado, se nos revela que Jürgen Fuchs, en su calidad de intelectual, se sintió obligado a intervenir allí donde había que prevenir la violencia, la mentira y el olvido. Este artículo examina el desarrollo literario de este autor, independiente en muchos aspectos, y examina las razones que le motivaron a romper el silencio y tender la mano hacia la verdad y la justicia e incluso, de ser necesario, a provocar un debate abierto. Abstract Jürgen Fuchs (1950-1999) was one of those GDR-born writers, whose biographies were not only shaped by the SED regime, but which also successfully deformed it. He was one of the few individuals who eloquently and unwaveringly exposed the taboos and mechanism of the totalitarian state. Fuchs’s literary oeuvre is a testimony of his times as well as a confrontation with the communist regime and its legacy in the form of the Stasi records. Coloured autobiographically and saturated with his own life experience, his writing takes the reader on a shocking journey into the time of the second German dictatorship, allowing them a look behind the scenes of the (post) socialist society. At the same time it brings about a realisation that as an intellectual Fuchs felt obliged to interfere whenever it was necessary to prevent violence, lies and forgetting about the past. This article traces the literary development of Fuchs as an independent writer and examines his motivation not to remain silent, to strive for truth and justice, and to provoke debate, whenever necessary. (shrink)

In philosophy, the decolonization of knowledge is marked by a number of “quarrels” related to its history, its geography, its location, its modality of production, its subjects and its objects. There are usually questions about the existence of non-Western philosophies, their place in the canons of the historiography of philosophy, and the curricula of philosophy in the West and elsewhere. There is also the question of the methodological and conceptual modalities according to which the philosophical discourses of the colonized people (...) are constructed when it comes to being situated in relation to the philosophies of the dominant societies. African philosophy is a laboratory to illustrate the dead ends of any decolonization of knowledge and also to examine the conditions of possibility of such a decolonial approach. (shrink)