Social media plays a significant role in modern life, but excessive use of it during the COVID-19 pandemic has become a source of concern. Supported by the conservation of resources theory, the current study extends the literature on problematic social media usage during COVID-19 by investigating its association with emotional and mental health outcomes. In a moderated mediation model, this study proposes that problematic social media use by workers during COVID-19 is linked to fear of COVID-19, which is further associated (...) with depression. The current study tested trait mindfulness as an important personal resource that may be associated with reduced fear of COVID-19 despite problematic social media use. The study collected temporally separate data to avoid common method bias. Pakistani employees working in different organizations completed a series of survey questionnaires. The results supported the moderated mediation model, showing that problematic social media use during the current pandemic is linked to fear of COVID-19 and depression among employees. Furthermore, trait mindfulness was found to be an important buffer, reducing the negative indirect association between problematic social media use and depression through fear of COVID-19. These results offer implications for practitioners. The limitations of this study and future research directions are also discussed. (shrink)

This article aims to improve the understanding of corporate governance and environmental reporting literature by analyzing the impact of board gender diversity (BGD) on environmental performance, environmental disclosure, and greenwashing behavior. The panel regression estimation technique with fixed effects was applied to Chinese firm data. As a result, it was found that more women who served on corporate boards enhanced the company's environmental performance and disclosures while limiting greenwashing behavior. The result indicated that women in top management play a constructive (...) role in establishing firms' active environmental initiatives. Furthermore, this relationship was nonlinear and exponentially increased when women's representation reached the threshold of 33.5% representation on board or higher. Based on the findings, no internal bias was found even after other governance and firm-level control factors and probable endogenies were considered and variable biases were omitted. Notably, the results present important implications for regulators and policymakers by highlighting the influential role of BGD in promoting environmentally responsible practices and reducing greenwashing. (shrink)

: ‘Alā’ al-Dawla al-Simnānī (d. 736/1336) was a Kubrawī sheikh lived in Simnān one hundred years after Ibn al-Arabī (d. 638/1240). He authored around ninety works in Arabic and Persian on various fields within Sūfism, raised many disciples. His contribution to the sūfī tradition mainly come to forefront regarding problems like unity, latāif (subtle organs), rijāl al-ghaib (men of the unseen), wāqia (dream-like mystical experiences) and tajallī (manifestation). Simnānī’s understanding of the unity influenced subsequent sūfī’s and specifically Ahmad Sirhindī (d. (...) 1034/1624) and his sheikh Bāqībillah’s (d. 1012/1603) views of the unity overlap with Simnānī’s one. In Maktūbāt, Sirhindī who developed the idea of unity of the seen against the unity of the existence expresses that his understanding of being is the same with Simnānī’s one. Simnānī is also known as the first critic of Ibn al-Arabī’s conception of the unity among sūfī’s. Such that, whenever his name is mentioned the first thing comes to one’s mind has been his criticism against Ibn al-Arabī. However, his criticism against Ibn al-Arabī was not studied as a whole looking at his ouvre. Studying Simnānī’s works, it is seen that his criticism is concentrated on two main problems. First is Ibn al-Arabī’s employing the concept wujūd al-mutlaq (absolute being) for God. He maintains that it is not convenient to use this concept for al-Haq. His second criticism is against a sentence mentioned in al-Futūhāt: “سبحان من أظهر الأشياء وهو عينها”. In this article, causes for Simnānī’s critiques will be discussed and both sūfī’s conceptions of wujūd al-mutlaq and ‘ayn (quintessence) will be studied.Summary: One of the famous names in the Kubrawī tradition, ‘Alā’ al-Dawla al-Simnānī is a sheikh who lived in the city of Simnān in the contemporary Iran between 659-736/1261-1336. In his youth, he served in the service of Arghūn Khan (r. 1284-1291) in the Īlkhānid Palace; and later, after a spiritual experience, he left the palace and turned to a Ṣūfī life. For a certain period, he continued worshipping and riyādhat (spiritual fight against the evil commanding self) on his own, and looked for a guide convenient to his character. Eventually, he became the disciple of the Kubrawī sheikh in Baghdad, Nūr al-Dīn ʿAbd al-Raḥmān Isfarāyīnī (d. 717/1317), and obtained ijāzah (permission) for irshād (guidance). After that, with the instruction of his sheikh, he went back to Simnān; and spent rest of his life with guiding his disciples and writing scholarly works. He authored around ninety works in Arabic and Persian on various fields within Sūfism. His contribution to the sūfī tradition mainly comes to forefront regarding problems like unity, latāif, rijāl al-ghaib, wāqia and tajallī; and influenced subsequent sūfī’s. Simnani’s influences can best be seen on the founder of the Mujaddidiyya branch of Naqshbandiyya, Ahmad Sirhindī (d. 1034/1624), and Sirhindī’s sheikh Bāqībillah (d. 1012/1603). In a letter Bāqībillah wrote to Sirhindī, he mentions certain differences between Simnānī’s understanding of unity and unity of the existence by stating that Simnānī’s path is not that of unity of the existence, and that his shuhūd (seen) is the most perfect shuhūd. Also in the Maktūbāt, Sirhindī expresses that his understanding of being is the same with that of Simnānī’s. Simnānī is also known as the first critic of Ibn al-Arabī’s conception of being and unity among sūfī’s. It would not be incorrect to say that he is more famous for this critique so much so that whenever his name is mentioned the first thing comes to one’s mind has been his criticism against Ibn al-Arabī. The main reason for this is that a letter Simnānī wrote to one of the followers of Ibn al-Arabī, ʿAbd al-Razzāq al-Kāshānī (d. 736/1335) in which Simnānī criticizes Ibn al-Arabī’s conception of unity, was included in the famous work of Abd al-Raḥmān Jāmī (d. 898/1492), Nafakhāt al-uns. This letter’s presence in the Nafakhāt played a vital role in its publicity. For this reason, it can be said that Nafakhāt made Simnānī famous. Yet, it should also be said that the fame stemming from Nafakhāt is incomplete and it is just about one aspect of Simnānī, a scholar who authored dozens of books on the Sūfism. Moreover, it is not correct to defend that Simnānī’s statements in that letter reflects a full picture of his opinion about Ibn al-Arabī. Hence, to have a better understanding of his criticism and thoughts about Ibn al-Arabī, one should explore other works of Simnānī as well. Studying Simnānī’s works, it is seen that his criticism is concentrated on two main problems. First is Ibn al-Arabī’s employing the concept wujūd al-mutlaq for God. His second criticism is against a sentence mentioned in al-Futūhāt: “سبحان من أظهر الأشياء وهو عينها”. To understand the first criticism, one needs to know the meaning both sūfī’s attribute to the concept of wujūd al-mutlaq; and for the second the meaning they attribute to the concept of ‘ayn. First, it should be known that Ibn al-Arabī did not think of being as a form category the members of which are beings. To the contrary, he uses wujūd exclusively for the Eternal, and refrains from using the concept of wujūd for the creation; and calls them mawjūd. In other words, Ibn al-Arabī differentiates between being and existence; and limits the concept of being only for the al-Haqq. Ibn al-Arabī states this view repeatedly in statements such as “al-Haqq (the Truth) is being; things, however, are attributes of being.” What Ibn al-Arabī means by wujūd al-mutlaq is al-Haqq who is wajib al-wujūd (the Necessary Being) and free from all restrictions. Thus, in a certain sense wujūd al-mutlaq means wajib al-wujūd. By writing that “Wujūd al-Haqq is the essence of wajib al-wujūd who is qualified with the perfect attributes of eternity and infinity. Absolute Being is the actions emanating from these attributes. Wujūd al-Muqayyad (the Limited Being) is the outcome that comes into existence as a result of these actions”, Simnānī explicitly states that for him Absolute Being is the actions of al-Haqq. What one can understand from the statements of both sūfī’s is that while by wujūd al-mutlaq Ibn al-Arabī refers to wajib al-wujūd (i.e. the essence of al-Haqq), for the same term Simnānī refers to actions of al-Haqq. Since in criticizing Ibn al-Arabī, Simnānī takes into account his own definition of the term Wujūd al-Mutlaq as the actions of al-Haqq, his criticisms are not valid. In fact, both exonerate al-Haqq from all the conditions. However, while Ibn al-Arabī chooses to verbalize the existence of God with the concept of “Absolute Being”, Simnānī only approves to express the existence of God with the concepts of wājib al-wujūd and al-Wujūd al-Haqq and differing from Ibn al-Arabī attributes the meaning of the actions of God to the concept of Absolute Being.Simnānī’s second critique against Ibn al-Arabī is related to this sentence: “سبحان من أظهر الأشياء وهو عينها”. An annotation that is written by Simnānī on a page which is out of his gloss on al-Futūhāt is highly harsh reads as follows: “O, followers of the most deviant leader! If you hear that one says that your sheikh is identical with his beard, put the claim that he is identical with his rejectomenta aside, should you accept this and tolerate him?” It is understood from these sentences that Simnānī considers the concept “al-ayn” as the essence of that thing. Though, the word “al-ayn” is one of the most multi-meaning word in the Arabic language and in Ibn al-Arabī’s works it is used with various meanings such as eye, the quintessence, spring, water source, tangible being of a thing, the essence of a thing and so on. The usage as “the essence of a thing” is very much common in Ibn al-Arabī’s works. It is interesting that while this word has so many meanings, Simnānī takes one meaning as base and blaspheme against Ibn al-Arabī. It is obvious that the main cause for Simnānī’s critique against Ibn al-Arabī in both problems is his attribution to the concepts different meanings than Ibn al-Arabī and then judging him in the context of his attributes. (shrink)

This article analyzes the relationship between corporate social responsibility (CSR) decoupling and financial market outcomes. CSR decoupling refers to the gap between CSR disclosure and CSR performance. More specifically, we analyze the effect of CSR decoupling on analysts’ forecast errors, cost of capital, and access to finance. We also examine the moderating effect of forecast errors on relationships between CSR decoupling and cost of capital and access to finance. For a sample of U.S. firms consisting of 7,681 firm-year observations for (...) the period 2006–2015, our empirical evidence supports the idea that a wider gap results in higher analysts’ forecast errors, a greater cost of capital, and reduced access to finance. In addition, our results show that forecast errors enhance the effect of the CSR decoupling on cost of capital and access to financial resources. We also note that external monitoring, in the form of greater analysts’ coverage, reduces CSR decoupling. (shrink)

Within the Ideological Surround Model of the social sciences and religion, so-called “universal” perspectives within the psychology of religion can dialogically clarify and be clarified by the “particular” elements of Muslim commitment. This study developed new scales for operationalizing the experience and behavior of Pakistani Muslims during Ramadan. In a sample of university students, one set of experiential factors apparently facilitated, whereas another interfered with the practices of Ramadan. Intrinsic and Extrinsic Personal Religious Orientations correlated with greater and the Extrinsic (...) Social motivation with lower levels of involvement in Ramadan. Relative to these religious orientation measures, Ramadan experience scales displayed incremental validity by explaining additional variance in Ramadan behavior. Women proved to be more religious than men. At the most general level, these data further supported the dialogic assumptions of the Ideological Surround Model of research in the psychology of religion. (shrink)

A modern classic of Universal Sufism that explores the mystical dimensions of music-and the musical dimensions of mysticism. Music, according to Sufi teaching, is really a small expression of the overwhelming and perfect harmony of the whole universe-and that is the secret of its amazing power to move us. The Indian Sufi master Hazrat Inayat Khan (1882-1927), the first teacher to bring the Sufi mystical tradition to the West, was an accomplished musician himself. His lucid exposition of music's divine (...) nature has become a modern classic, beloved not only by those interested in Sufism but by musicians of all kinds. This newly reissued edition includes a foreword by Pir Zia Inayat Khan, Hazrat Inayat Khan's grandson and the current leader of the Inayati Order, the widespread Western Sufi organization that Hazrat Inayat Khan founded. (shrink)

Mostly consists of works composed in Tibetan, with translations into Mongolian, on the Soyombo script.

On Western philosophy from the point of view of Burmese philosophers.

Jürgen Habermas’s theory of ‘discourse ethics’ has been an important source of inspiration for theories of deliberative democracy and is typically contrasted with agonistic conceptions of democracy represented by theorists such as Chantal Mouffe. In this article I show that this contrast is overstated. By focusing on the different philosophical traditions that underpin Mouffe’s and Habermas’s respective approaches, commentators have generally overlooked the political similarities between these thinkers. I examine Habermas’s and Mouffe’s respective conceptions of democratic politics and argue that (...) they cannot be so neatly distinguished from each other. I show that much of Mouffe’s criticism of Habermas’s theory does not hold up to careful scrutiny, and discourse ethics shares important points of similarity with her own democratic theory. By using critical republican theory to show the similarities in their work, I push beyond the agonistic versus deliberative debate, and show that at the heart of both of these approaches is a critical republican emphasis on the need for civic solidarity, on the constructive role of conflict in democratic politics and on the vital importance of self-government. These are crucial ingredients for the regeneration of democracy in contemporary pluralistic societies. (shrink)

This paper raises the question of how ethical issues arising out of social inequities involving international business in developing countries can be represented, and articulates a conceptual framework that identifies and maps four different approaches to representing or making sense of such issues. A fieldwork-based case study on the child labor issue in Pakistan’s soccer ball industry illustrates the argument that representational practices do matter, and that when representational approaches go awry, they end up savaging the well-being of the poor (...) in the developing world. (shrink)

Our objective is to examine the effects of Big Five personality traits on ethical ideologies using a time-lagged design of 406 employees of higher education institutions in Pakistan. Based on low/high idealism versus relativism, we investigate the conceptual linkage between each of the personality traits and moral philosophy. The results illustrate that extraversion and openness to experience believed on subjectivism moral philosophy, agreeableness believed on situationism, and neuroticism believed on absolutism moral philosophies. In addition, contentiousness believed on exceptionism moral philosophy. (...) Furthermore, managerial implications and future research directions are suggested. (shrink)

The Community of Shared Future for Mankind (CSFM) concept is a comprehensive Chinese proposal for a better future of mankind. In this article, we provide a comprehensive analysis of this concept by focusing on its origin, evolution and philosophical foundation. This article deals with the origin and evolution of the CSFM concept. We show that the concept originated during the presidency of Hu Jintao, who initially used it for the domestic affairs of China. However, the usage of the concept was (...) later extended from domestic to international affairs. Though Hu Jintao conceived the CSFM concept, it is president Xi Jinping who became its greatest advocate. We explore the CSFM concept’s development and evolution into one of the most influential, diverse and dominant concepts of international relations under president Xi. Furthermore, the article explores the philosophical foundation of the CSFM concept. We argue that although CSFM concept is seen as a 21st century Chinese idea, the roots of the concept can be traced back to much earlier time in history. The concept is based on three major philosophical thoughts: Marxism, Confucianism and the philosophy of Mencius. We show that the CSFM concept is greatly influenced by Marx’s ideas such as the transformation of the world, the free association of producers, historical materialism and dialectics. We also point to a number of Confucian principles that are adopted by the CSFM concept. The CSFM concept not only adopts Confucian principles but also extends their scope from the individual level to international relations. Similarly, we also highlight that the CSFM concept is influenced by Mencius’ concepts such as universal brotherhood, responsibility towards the betterment of the world, humane governance, free trade, equal sharing of wealth and the conservation of natural resources. (shrink)

The Ahmadiyya Muslim community represents the followers of Mirza Ghulam Ahmad, a charismatic leader whose claims of spiritual authority brought him into conflict with most other Muslim leaders of the time. The controversial movement originated in rural India in the latter part of the 19th century and is best known for challenging current conceptions of Islamic orthodoxy. Despite missionary success and expansion throughout the world, particularly in Western Europe, North America, and parts of Africa, Ahmadis have effectively been banned from (...) Pakistan. Adil Hussain Khan traces the origins of Ahmadi Islam from a small Sufi-style brotherhood to a major transnational organization, which many Muslims believe to be beyond the pale of Islam. (shrink)

On November 2019, the world commemorated the 30th anniversary of the United Nations’ Convention on the Rights of the Child. The UNCRC noted that “the press and other media have essential fu...

Based on the Lotka–Volterra system, a pest-natural enemy model with nonlinear feedback control as well as nonlinear action threshold is introduced. The model characterizes the implementation of comprehensive prevention and control measures when the pest density reaches the nonlinear action threshold level depending on the pest density and its change rate. The mortality rate of the pest is a saturation function that strictly depends on their density while the release of natural enemies is also a nonlinear pulse term depending on (...) the density of real-time natural enemies. The exact impulsive and phase sets are given. The definition and properties of the Poincaré map corresponding to the pulse points on the phase set are provided. We investigate the existence and stability of boundary and interior order-1 periodic solution. The theoretical analysis developed in the present paper combined with nonlinear controlling measures as well as nonlinear action threshold methods and techniques laid the foundation for the establishment and analysis of other state-dependent feedback control models. (shrink)

Professor D. Z. Phillips in ‘Bad Faith and Sartre's Waiter’ assigns to Sartre the view that ‘waiters are necessarily in bad faith’, i.e. the profession of waiting as such is in bad faith. What could this mean in the context of Sartre's philosophy? That waiters as a class seek to flee their freedom by adopting that vocation? It must mean something on those lines since, for Sartre, to engage in bad faith is to deny one's freedom. The question then arises: (...) could Sartre have heldsuch a view ? And, if he could not have, how does Phillips manage tothink he did ? (shrink)

Recently a prospective, observational clinical study was carried out in the department of ophthalmology, at a district general hospital. The main purpose of the study was to evaluate the medicolegal and ethical implication of consent and confidentiality in ophthalmic practice, in accordance with the guidelines provided by medical law. One hundred patients, who had been referred by optometrists to ophthalmologists, were included in the study. The general ophthalmic services (GOS) 18 form, a referral form used by optometrists for referring patients (...) to ophthalmologists, which allows optometrists to share a patient's medical information with ophthalmologists, was used as a …. (shrink)

Arguments for a just transition are integral to debates about climate change and the drive to create a carbon-neutral economy. There are currently two broad approaches rooted in ethics and justice for framing just energy transitions. The first can be described as internal to the transition and emphasizes the anticipation, assessment, and redressing of harms created by the transition itself and the inclusion in transition governance of groups or communities potentially harmed by its disruptions. In this article, we propose a (...) second approach to ethics and justice in an energy transition, which we describe as systemic or societal in scope. This approach complements attention to the proximate dynamics and impacts of the transition process with a focus on the distant societal and economic outcomes the transition brings into being and how they compare to conditions prior to the transition. It poses the question: do the transformative social, economic, and technological changes wrought by energy systems create more just societies and economies, or do they instead reinforce or recreate long-standing injustices and inequalities? We illustrate this approach with an assessment of one of the most significant existing forms of energy injustice: the energy-poverty nexus. We argue that the energy-poverty nexus reflects configurations of socio-energy systems that create complex, extractive feedbacks between energy insecurity and economic insecurity and, over time, reinforce or exacerbate poverty. We further argue that just energy transitions should work to disentangle these configurations and re-design them so as to create generative rather than extractive feedbacks, thus ending the energy-poverty nexus and creating long-term outcomes that are more just, equitable, and fair. (shrink)

It is no secret that one of the biggest public health challenges facing this nation is the obesity epidemic. Two-thirds of adults and one-third of children and teens are either obese or overweight. For adults, the number of obese has doubled since 1980, and for children age 6-11 the number of obese has quadrupled. The epidemic has changed what we thought we knew about medicine. For example, until fairly recently, type 2 diabetes was known as “adult-onset” diabetes. But doctors have (...) dropped this moniker as youth account for almost half of new type 2 diabetes in certain communities. Further, there has always been an assumption that life spans and health would improve with advancements in medicine and technology. However, obesity is related to over 20 major chronic diseases, and therefore obese children are more than twice as likely to die before the age of 55 compared to healthy-weight children. In other words, if trends are not reversed, America’s current generation of children are likely to have shorter life spans than their parents. (shrink)

This investigation examined Pakistani Muslim understandings of the animal sacrifice that occurs during Eid-ul-Adha at the end of the Hajj. Pakistani university students responded to a number of items expressing possible interpretations of this ritual. A Faithful Sacrifice factor operationalized sincere religious reasons for the sacrifice and correlated positively with an Intrinsic Religious Orientation and with Muslim Experiential Religiousness. Extrinsic and Troublesome Sacrifice factors recorded nonreligious implications of the practice and displayed direct associations with the Extrinsic Social Religious Orientation and (...) inverse linkages with Muslim Experiential Religiousness. Extrinsic Sacrifice also correlated negatively with the Intrinsic Orientation. These results further documented the complexity of Muslim beliefs and practices and once again illustrated how a dialectic between tradition-specific and more general social scientific perspectives can promote progress in the psychology of religion. (shrink)

Non-naturalist realists are committed to the belief, famously voiced by Parfit, that if there are no non-natural facts then nothing matters. But it is morally objectionable to conditionalise all our moral commitments on the question of whether there are non-natural facts. Non-natural facts are causally inefficacious, and so make no difference to the world of our experience. And to be a realist about such facts is to hold that they are mind-independent. It is compatible with our experiences that there are (...) no non-natural facts, or that they are very different from what we think. As Nagel says, realism makes scepticism intelligible. So the non-naturalist must hold that you might be wrong that your partner matters, even if you are correct about every natural, causal fact about your history and relationship. But to hold that conditional attitude to your partner would be a moral betrayal. So believing non-naturalist realism involves doing something immoral. (shrink)

Business and Society Review, Volume 127, Issue 2, Page 437-460, Summer 2022.

Jensen’s inequality is one of the fundamental inequalities which has several applications in almost every field of science. In 2003, Mercer gave a variant of Jensen’s inequality which is known as Jensen–Mercer’s inequality. The purpose of this article is to propose new bounds for Csiszár and related divergences by means of Jensen–Mercer’s inequality. Also, we investigate several new bounds for Zipf–Mandelbrot entropy. The idea of this article may further stimulate research on information theory with the help of Jensen–Mercer’s inequality.

Moral foundations theory provides a theoretical framework for understanding the universal and societal aspects of morality. The focus thus far has been on understanding the influence of group categories on moral foundations by controlling for relevant factors and then examining the unique contribution of a single factor. Although this type of analysis was critical to demonstrate the efficacy of the Moral Foundations Theory and Moral Foundations Questionnaire, the current study examines moral responses from the intersection of culture, ethnic identity and (...) gender group membership in the United States and India. Significant results suggest that moral foundations are better understood through a multiple group identity perspective and that the MFQ is equipped to capture differences in moral foundations within subgroups. (shrink)

The question of the development of aesthetic perception in relation to works of art and phenomena of nature suggests a differentiation between aesthetic education and art education which will be attempted in this study. At the same time the necessary interrelationship between the two will also be analysed.

The New Towns Movement began in England and later spread world-wide in response to the increasing concern felt at the deterioration of the quality of life in the large cities under the impact of industrialization. The New Towns, it was felt, would combine the advantages of life in the country with that of life in the city. They would be small communities of between 30.000 and 60.000 inhabitants. Their principal characteristics were to be a balanced economy and a well-defined pattern (...) of industrial, commercial and residential zones. (shrink)