In recent years, and in the current climate crisis, the interest in veganism and sustainable diet/lifestyle has increased. This growing interest can also be seen within academia. Therefore, we set out to systematically document and organize the social psychological literature on veganism and vegan identity to identify where the field currently is, and what we need to do next. Following PRISMA guidelines we identified a data set of 26 academic papers published between 2010 and 2021. Through a thematic analysis of (...) the data, we created four categories of study focus and content: vegans as a disadvantaged/stigmatized group, the role of ideology in negative attitudes toward vegans, the role of moral and ethical beliefs in changing or sustaining dietary preferences, and veganism as a social movement and vegan activism. Our analysis emphasizes issues with merging all non-meat eaters, reduction of veganism into dietary or lifestyle choices neglecting the politicized content and movement, lack of processes underlying emergence and endurance of veganism, and decontextualization of vegan identity. What is needed is a more fine-grained exploration that addresses the identified issues to account for the content of vegan identity. This would expand, for example, the motives literature to include and emphasize intersectionality in a vegan identity context. Specifically, to facilitate a more sustainable lifestyle, the content of social dimensions needs to be qualitatively explored. (shrink)

This article uses bibliometric analysis to empirically examine research on business ethics published in a broad set of journals, focused over the period 1988-2007. We consider those journals with an emphasis on accounting. First, we determine the citation frequencies of documents to identify the core articles in accounting research with an ethics focus as well as the contributions of influential fields included in the research sphere of these journals. We also employ document co-citation analysis to analyze the scholarly communication patterns (...) that exist within the realm of the specified articles. Second, we utilize social network analysis tools to profile the centrality features of the co-citation network of these documents. (shrink)

Recent corporate scandals across various industries have led to an increased focus on research in business ethics, particularly on understanding ethical decision-making. This increased interest is due largely to managers' desire to reduce the incidence of unwanted behaviors in the workplace. This article examines one major moderator of the ethical decision-making process - moral intensity. In particular, we explore the potential influence of a particular cognitive heuristic - the availability heuristic -on perceptions of moral intensity. It is our contention that (...) moral intensity is a perceptual construct, and that individuals' use of the availability heuristic will influence perceptions of moral intensity which, in turn, will affect how moral issues are viewed and ultimately resolved. In this article, we present propositions concerning possible relationships between the availabilities of various phenomena and the components that moral intensity comprises, and report on two studies examining the effects of availabilities on two of these components: magnitude of consequences and social consensus. Our findings indicated that the availability of consequences associated with an act was positively related to perceptions of the magnitude of consequences of that act. We also found that the availability of others who believe that a particular act is morally acceptable is positively related to perceptions of social consensus that that act is morally acceptable. We posit that our results suggest the possibility that perceptions of moral intensity can be actively influenced to reduce unethical behavior in organizations. (shrink)

ABSTRACT:In this article, we describe evolutionary psychology and its potential contribution to business ethics research. After summarizing evolutionary theory and natural selection, we specifically address the use of evolutionary concepts in psychology in order to offer alternative explanations of behavior relevant to business ethics, such as social exchange, cooperation, altruism, and reciprocity. Our position is that individuals, groups, and organizations all are affected by similar natural, evolutionary processes, such that evolutionary psychology is applicable at multiple levels of analysis (e.g., individual (...) and group). We introduce a variety of experiments and instruments employed by evolutionary psychologists to illustrate how ethics-relevant cultural norms and practices evolve and are regulated, and to raise the prospect that these experiments and instruments can be useful in future business ethics research. (shrink)

Calls to decolonize education systems cannot be removed from broader social struggles. Scholars have engaged in theoretical discussions on what decolonization entails, emphasizing the need for transforming thoughts, beliefs, and practices. However, the lack of sustained engagement and widespread resistance to decolonizing the curriculum remain evident, underscoring the urgency to envision new futures and explore relationalities between educators and students.In this article, we delve into the evolving terminologies surrounding decolonization, anticolonization, and Indigenization, emphasizing their pivotal roles in the broader project (...) of educational decolonization. We argue that a reassertion of Indigenous resistance and futurity in higher education forms the cornerstone of this transformative process. Through an examination and understanding of these terminologies, we aim to contribute to the ongoing dialogue surrounding educational decolonization and envision inclusive, equitable, and anticolonial learning environments that centre on Indigenous knowledge and perspectives. (shrink)

A primary issue in the field of business and society over the past 25 years has been the relationship between corporate social performance and corporate financial performance. Recently, Griffin and Mahon (1997) presented a table categorizing studies that have investigated this relationship. Motivated by concerns with this table, as well as a desire to account for progress in research in this area, the authors reconstructed it. The authors present a portrait of this relationship that is (a) substantially different from that (...) shown in the Griffin and Mahon table and (b) more consistent with the latest research on the topic. (shrink)

Although the possibility that a firm’s stakeholders may take damaging measures against it in response to its activities has been an underlying assumption of stakeholder theory from inception, the conditions that predispose stakeholders to act against firms remain largely unexplored in the literature. Based on work in equity theory, expectancy theory, and resource dependence theory, we present and test hypotheses concerning stakeholders’ propensities to impose sanctions upon—or to support—firms. Using a vignette-based experiment, we found strong confirmation of the criticality of (...) fairness in the firm–stakeholder relationship: stakeholder equity perceptions were unequivocally associated with the proclivity to sanction the firm, or to engage in prosocial behaviours of benefit to it. Stakeholder expectancy perceptions and resource dependence were related to only certain forms of stakeholder action, indicating that researchers should take care to differentiate between types of stakeholder response when investigating questions surrounding stakeholder mobilization. Our results also suggest specific avenues for stakeholder dialogue that could help firms mitigate the likelihood of stakeholders taking damaging action against them. (shrink)

Fairness and justice are core issues in stakeholder theory. Although such considerations receive more attention in the ‘normative’ branch of the stakeholder literature, they have critical implications for ‘instrumental’ stakeholder theory as well. In research in the instrumental vein, although the position has seldom been articulated in significant detail, a stakeholder’s inclination to take action against the firm or, conversely, to cooperate with it, is often taken to be a function of its perceptions concerning the fairness or unfairness of the (...) treatment it receives in its relationship with the firm. Thus, from various works in this domain can be distilled what might be termed a ‘fairness-based perspective on stakeholder behaviour’. This perspective, as it currently stands, assumes a high degree of homogeneity in stakeholders’ responses to fair, unfair, or munificent treatment by the firm. This supposition is itself typically based on a presumption that stakeholders consistently and uniformly adhere to norms of equity and reciprocity in their relationships with firms. However, research developments in equity theory and social exchange theory suggest that such assumptions are likely untenable. Accordingly, in this work, after outlining the fairness-based perspective on stakeholder behaviour, I undertake to augment it by presenting propositions concerning the possible influences of stakeholders’ equity preferences and exchange ideologies on their propensities to sanction or support the firm. Incorporating these stakeholder traits into the fairness-based perspective should enhance the predictive validity of its propositions concerning stakeholder behaviour in response to fairness or unfairness in the firm–stakeholder relationship. (shrink)

Göçmenlerin farklı kimliklere sahip olmaları ötekileştirilme deneyimlerini arttırmaktadır. Başka bir deyişle; göçmenlerin farklı kültürel, etnik ya da dini kimliklere ilişkin olarak ötekileştirilmeleri daha olasıdır. Bu önermenin sonucu olarak ötekileştirme, onunla mücadeleyi merkeze alan politikalar tarafından “aşılması olası” ve yapaylığı ima eden bir olgu olarak ele alınmaktadır. Bu çalışma; “öteki”nin varlığını kimliğin oluşumu açısından kaçınılmaz görerek ötekileştirmeyi “olumsuz bir doğal” yapan unsurun sosyal bilişsel bir süreç olan “stereotipleştirme” üzerinden okunması ve çözümün burada aranması gerektiği savını, Henri Tajfel ve John Turner’ın Sosyal (...) Kimlik Teorisini temel alarak günümüzde “öteki” sıfatının atfedildiği göçmenler bağlamında ele almaktadır. İnsanların tarih boyunca doğal, sosyal, politik ve ekonomik sebeplerle başvurduğu göç eyleminin günümüzde yoğun kitlesel hareketliliğe dönüşmesi göçmen kimliğinin görünürlüğünü arttırmış ve bu kimliği küresel ölçekte ötekileştirmenin nesnesi tayin etmiştir. Ötekileştirmenin psikolojik ve politik bileşenlerinin etraflıca tetkiki, söz konusu fenomenin toplumsal çıktılarının ayrıştırıcı etkisini bertaraf edebilmek için bir başlangıç noktasıdır. Bu gaye ile çalışmada ötekileştirme pratiğine farklı bir zaviyeden yaklaşılmış, ötekileştirmeyi toplumsal yaşam açısından olumsuz sonuçlara eviren bilişsel sürecin tespitleri göçmenler üzerinden değerlendirilmiştir. İlgili alanlarda teorik ve ampirik kaynakların taranması neticesinde edinilen bulgularla çalışma, sosyal psikolojik unsurların politik uygulamalara dâhil edilmesine dair yöntemlere ulaşma çabası ve toplumsal bütünlüğün tesis/muhafaza edilmesi için sunduğu politik psikolojik çözümler ile literatüre eklenmeyi hedeflemektedir. (shrink)

Erken dönem tasavvuf tarihinde iki ana akımdan biri olarak kabul edilen Horasan tasavvuf ekolünün şekillenmesinde Hâtim el-Esam (ö.237/851) önemli bir figür olarak karşımıza çıkar. İbrahim b. Edhem (ö.161/778) ve Şakîk-i Belhî (ö.194/810) kanalıyla gelen öğretinin Horasan ve Maveraünnehir genelinde aktarım ve intişarının sağlamasında onun etkin bir rol oynadığı bilinir. Aynı zamanda yetiştirdiği talebeleriyle Melâmetîliğin teşekkülüne katkı sağladığı kabul edilir. Bu makale Hâtim el-Esam’ın entelektüel açıdan kimliği ve ilişkiler ağının tespitine odaklanmaktadır. Herhangi bir akademik çalışmaya konu edilmediği görülen söz konusu odağı, (...) farklı ilmî sahalardan istifade ettiği literatürle erken dönemdeki mesele ve tartışmalardan faydalanarak sunmaya çalışır. Bu itibarla Hâtim el-Esam’ın muhaddis, fakih ve sufi kimliğiyle Horasan ilim havzasının önemli şehirlerinden biri olan Belh’te ilmî faaliyetlerin ve özellikle hadis ilminin sürekliliğine katkı yaptığı ortaya konmuştur. Çok yönlü ilişkiler ağına sahip olduğu tespit edilen Hâtim el-Esam’ın Belh ve Bağdat ulemâsı ile irtibatının dostluk ve irşad eksenli ve aynı zamanda fıkh-ı bâtın vurgulu olduğu görülürken Rey, Kazvin ve Medine-i Münevvere ulemasıyla olan münasebetlerininse eleştiri odaklı olduğu belirlenmiştir. Nebevî mirasa bütünüyle sahip çıkılmamasına ilişkin söz konusu eleştirel münasebet biçimi, erken dönemde sufilerin, biçim-öz bütünlüğünden uzaklaşmaları nedeniyle diğer ilim müntesiplerine yönelttikleri tenkitlerin bir yansıması olarak değerlendirilmiştir. Ayrıca sened analizi yöntemiyle onun sufilerle olan ilişkiler ağına yönelik yeni tespitler ortaya konmuştur. (shrink)

Kruger and Dunning (1999) presented evidence that metacognitive deficiencies in three “domains” (humour, logic, and grammar) are related to individuals’ perceptions that they are “above average” in terms of their competence in those domains. This paper documents a presentation and ensuing discussion concerning the possibility of extending the work of Kruger and Dunning to the domain of ethics.

Because an organization member’s degree of cognitive moral development (CMD) can be expected to influence his or her decisions and behaviour, in this paper we investigate the idea that that employees might prefer to supervise, work with, or work under others of particular levels or stages of CMD. We surveyed undergraduate business students in order to identify typical CMD preferences for co-workers and test preliminary hypotheses concerning possible influences on those preferences. Majorities of subjects expressed preferences for conventional level work (...) peers and subordinates but postconventional superiors, which could augur a lack of congruence between what subordinates typically desire of their superiors and how those superiors are likely to actually behave. (shrink)

This paper examines the nature of “asceticism” (rīyāḍat) in Sufism, revolving around the works of the 13th century Persian Sufi Mawlānā Jalāl al-Dīn Muḥammad Rūmī Balkī and exploring two critical inquiries: Firstly, it seeks to determine whether Rūmī’s mystical perspective on asceticism is world-rejecting or world-affirming. Secondly, it investigates potential parallels and divergences between Rūmī and Meister Eckhart’s stances—specifically, through the Dominican’s Sermons and Treatises—and assesses the implications for the two figures. In examining Rūmī’s works, the current research primarily relies (...) on secondary sources within the Persian intellectual tradition to provide an intracultural context. Utilizing horizontal and vertical interpretations, this study examines critical themes in Rūmī’s works, such as love, detachment (zuhd), the world’s deceptive nature, and seclusion. The findings reveal that Rūmī’s asceticism is not “monastic” (ruhbānī); instead, it balances moderate abstinence and worldly engagement, underpinned by the Quran and the ḥadīth teachings. Rūmī and Eckhart underscore asceticism as an inner transformation rather than mere physical austerity, emphasizing inner purification, self-transcendence, and spiritual detachment as routes to divine unity. The two thinkers’ teachings are catalysts for profound personal transformation and a more fulfilling life in today’s world. (shrink)

This research project seeks to discover whether certain characteristics of a moral issue facilitate individuals’ abilities to detect violators of a conditional rule. In business, conditional rules are often framed in terms of a social contract between employer and employee. Of significant concern to business ethicists is the fact that these social contracts are frequently breached. Some researchers in the field of evolutionary psychology argue that there is a biological basis to social contract formation and dissolution in business. However, although (...) it is inescapable that biological forces shaped a fixed neural structure that guides and limits humans’ abilities, we argue that characteristics of the situation in which the person finds himself or herself moderate the activation of these neural circuits in ordinary business social contract situations. Specifically, the moral intensity associated with the social contract conditional rule is likely to influence peoples’ abilities to detect violators of the rule. This study utilizes adapted versions of the Wason selection task and manipulates the issue-contingent moral intensity characteristics of magnitude of consequences, proximity, and social consensus to assess if moral intensity facilitates detection of rule violators. Results from this empirical study indicate no relationship between moral intensity characteristics and issue recognition but do provide insights into the evolutionary psychology approach. (shrink)

The chaos and confusion that accompany war, disaster, and international migration separate families when they need each other most. The Red Cross and Red Crescent join the search across international borders, offering a unique service that allows families to reconnect. This paper examines the role of the Red Cross and Red Crescent, and specifically their Restoring Family Links (RFL) program in the search for missing migrants. Based on interviews with the RFL program’s officers and those individuals who have been reconnected (...) with their missing family members, this paper evaluates the results and implications of the RFL program model, draws out lessons and insights (local, regional, or global), and makes policy recommendations. Also, by sharing migrants’ experiences and insights, it aims to raise awareness of the less well-known legal, economic, and social consequences of the displacement crises. (shrink)

Containing both theoretical discussions of globalization and specific case analyses of individual African countries, this collection of essays examines the intersections of African education and globalization with multiple analytical and geographical emphases and intentions.

Plagiarism is a pervasive challenge throughout academia perpetuated by the advent of technology, lack of ethical education, and the ambiguity in its definition. Plagiarism in the United States’ higher education settings has gained more attention over the years as international student population has increased. Considering how higher education institutions are growing as international spaces due to globalization, it is crucial to closely examine ethical issues concerning the diverse and multicultural student population. A prevailing view of plagiarism asserts that international students’ (...) plagiarized texts are influenced by their ethical judgment and cultural backgrounds. This invites the question of whether ethical decision-making processes and cross-cultural perspectives are taken into consideration when instructors encounter instances of plagiarism committed by international or multicultural students. This paper intends to expand on the concept of culture in regard to the ethical dilemmas of plagiarism. Extending the discussions of cross-cultural influences surrounding plagiarism and ethical judgments in higher education, we position ourselves as viewing culture through the expanded lenses of macro- and micro-level cultural practices. In response to the internationalization of higher education, we advocate for changes in higher education curricula and instruction towards more cultural responsiveness and inclusivity. Instead of questioning or criminalizing ethics based on cultural background, especially in the cases of plagiarism committed by international students, we suggest approaching culture using the expanded perspectives of macro- and micro-cultural practices. The paper also provides recommendations for higher education instructors when tackling ethical dilemmas while preventing and managing situations of plagiarism. (shrink)

The COVID-19 pandemic affected education institutions just like several other sectors. These institutions, which are among the places where people are found collectively, were the first places that were closed for precaution. Some problems of distance education conducted in online platforms which were assumed upon the termination of face-to-face education emerged in time. Especially in this urgent solution, where the workload of teachers has increased, some application difficulties have been identified in foreign language teaching. From this point of view, considering (...) the foreign language education policy and planning, this study deals with the distance education practices of English teachers, the difficulties they encounter in the process, and their solution proposals. The research, which was designed as a qualitative study, was conducted with a case study design. The participants of the research are 13 English teachers working at the secondary school level in different districts of Northern Cyprus determined by the homogeneous sampling method. The data were collected through semi-structured interviews developed by the researchers. The qualitative data were analyzed with descriptive analysis. As a result of the interviews with the teachers, it has been determined that there are problems related to technology, students, online classes, and planning in English teaching carried out with distance education applications. Accordingly, the teachers offered their recommendations that could be a solution to the existing problems. (shrink)

Understanding the hadiths requires not only knowing the language well but also knowing the intention of the narrator, the environment and context in which the word is uttered. Furthermore, within a language, the presence of the words which have entirely disconnected from their real meaning due to the metaphoric and idiomatic use of them developed in time requires making more efforts to understand them. In this respect, the expression ‘Aqrā-Ḥalqā’ used by Prophet Muhammad (PBUH) for Ṣafiyya in the Farewell Sermon (...) when he was leaving Mecca, is mostly attributed to inauspiciousness and thus, requires special investigation. Determination of the correct meaning and use of the expression will prevent any misunderstanding. However, only the literal equivalences of the expression have been used in its annotations and translations until now. By including the annotations and translations of the expression in dictionaries and Ġarību'l- Ḥadīth books, which were written with a more specific purpose, this study aims to find the most suitable meaning by considering all these data and the data which compatible with the sunnah.Summary: Before the leaving of Prophet Muhammad after the Farewell Sermon, he learned that one of his wife Ṣafiyya is in her period (ḥayḍ). After hearing this, he used the expression ‘Aqrā-Ḥalqā’. These statements are not frequently used in the Arabic language. The expressions, which we encounter in some ancient Arab poems, were mentioned several times in some hadiths while narrating the stories of the past societies (ummah), and as far as we can see they were used only for Ṣafiyya by the Prophet. The reason for Prophet's expression was because after he was informed that Ṣafiyya was in period, he thought that she did not make the obligatory circumambulation. Depending on this, the Prophet thought that they could not returning to Medina immediately; thus, he said this word with the confusion and anxiety caused by the difficulty of staying in Mecca for a while with a crowded pilgrim group. With regard to the meaning of these words, both the diversity in the translations and some negative comments and inferences in the annotations, this study was written.There is a sufficient amount of information about the meanings of this expression in classical dictionaries and works such as Ġarību'l- Ḥadīth. These works state that they have meanings such as death, injury, infertility, illness, bad luck and mourning at the root of the words. Although the fundamental roots of the words have these meanings, the expressions have undergone a change and transformation. As with some other examples in the Arabic language, these words have lost their relevance for their meaning root gradually and have been used more often for astonishment. This information is included in both classical sources and contemporary studies on the subject.Despite the fact that the expression has become independent from their root meaning and has an astonishing sense used in case of confusion, negative emphasis comes to the fore both in Turkish translations and in some commentaries. In Turkish translations, the usages which are related directly to the word itself and emphasizing its meaning for bad luck are dominant, but sometimes translations that give the meaning of astonishment, sometimes translations that are not related to the word have been made, and sometimes they have been contented with latinizing the word instead of translation. Additionally, the malediction used in searching the correct meaning to the word leads to an emphasize toward negativity.While most of the annotations do not give much information about the expressions, it is seen that some authors give a negative meaning to the words and accordingly, they make a comparison between Ṣafiyya and ‘Ā’isha. Because of the special situation of ‘Ā’isha, she was upset that she could not make umrah and she conveyed this situation to our Prophet. Hence the Prophet produced a solution for her to complete her umrah. In the one hand, producing a solution to ‘Ā’isha by the Prophet and comforting her, on the other hand, his expression ‘Aqrā-Ḥalqā’ for Ṣafiyya in a similar situation led some scholars to conclude that Ṣafiyya was not as valuable as ‘Ā’isha in the eyes of the Prophet. However, this result is not acceptable. Although there is no evidence for this, in another annotation, it is conveyed that the Prophet had said these words to her by its meaning for “her tongue is long” because Ṣafiyya spoke to the Prophet with disrespect. Another commentary based on this promise makes the provision that a man can talk heavily to his wife when she delays something.The implications that depend on the assumption these words have negative meanings and produce results related to this assumption are incompatible with other data of circumcision. It could not be possible that the Prophet, who defended Ṣafiyya against the criticism against Ṣafiyya and who even guided him to defend himself, had a bad word for his wife. If the meaning of bad luck is given, then the Prophet will be the first person who disregards his own word “there is no bad luck”. Besides, the Prophet's good communication with the women in all areas of his life makes it impossible for him to say "damn" to one of his wives. It seems it is not logical for the Prophet to say this word to his wife, who is waiting in sorrow in front of his tent even after special worship Hajj.The translations, which are opposed to both the basic principles of religion and the guide life of Prophet, bring many problems. This translations, on the one hand, are drawing a portrait of a prophet who is intolerant to women and their specific situations, degrading women, and able to say rude and bad words whenever he wishes, on the other hand, are reflecting an image for the Prophet who does not comply with his own warnings. However, based on the information provided by the classical dictionaries, translations such as "Alas!" to indicate the magnitude and gravity of the situation that the word is currently facing, or "Wow!" to express the astonishment, will prevent all these negative consequences.As in many other fields, the translation of religious texts, especially hadiths, appears as an area that needs to be carefully considered in this regard. Thus, the expression ‘Aqrā-Ḥalqā’ was chosen as the main theme of this study. The translation of hadiths has an essential function and the only way for those who do not speak Arabic is to learn about the life of the Prophet. For this reason, one of the main results of the study is that only knowledge on grammar is not sufficient for the translation of the hadiths. On the contrary, the persons who will translate hadiths must have many competencies in the field such as the reasons for hadiths, their relationship with other hadiths, and understanding the hadith in line with the basic principles. Beyond this knowledge, it should be expected to master areas that require particular studies such as strange words in the language, meaningful constrictions, enlargements and shifts over time, proverbs and idiomatic expressions. Otherwise, it will be impossible to prevent a biased and wrong prophet representation. (shrink)