Oceania is a diverse region consisting of 29 countries, all of which are islands; its total population is approximately 379 million people. Business Ethics is firmly established as an academic field in the region’s two OECD countries, Australia and New Zealand, and in Singapore, is still developing in a dozen other countries, but no development at all has been found in half of the region’s countries, including each of those that has no higher education institutions. A major task for Business (...) Ethics in this region is to seed the development of the field in countries in which development has not yet begun, and to assist development where it is nascent. The key change to the focus of academic business ethics in this region over the past 15 years has been a shift in focus from the organisation and its employees, to business’ impact on the natural environment and external stakeholders. (shrink)

In this article, we explain the mechanisms that allow social enterprises to balance their missions, and the risk of mission drift as organizations grow. We empirically explore Incubator-BUS (I-BUS), a student organization within a private Brazilian university, which sought to incubate cooperatives for vulnerable groups. Although initially successful in balancing its missions, I-BUS then failed. We show how scaling-up can complicate the balancing of different missions within the same organization. We propose that, to balance their missions, social enterprises—especially recently formed (...) and democratically managed enterprises—need not only “spaces of negotiation,” as suggested in the literature, but also “herding spaces” that connect an organization to its institutional context. We indicate why herding spaces are critical, but then show how scaling-up can result in organizational “compartmentalization” that undermines them. (shrink)

Provides the correlations between interpretative theses and particular periods, such as, portraying the nature of causation against the background of the Reformation.

A history professor draws from varied sciences to study basic historical processes and schools of historical interpretation.

Human hybridomas secreting monoclonal antibodies (MoAb) reactive with tumor cell antigens were produced in our laboratory by the immortalization of UC 729‐6 with B lymphocytes isolated from regional draining lymph nodes of cancer patients. MoAbs were purified from the hybridoma supernates by standard biochemical procedures for in vivo studies and by affinity methods for in vitro experiments. Using a novel method in the preparation of slides containing adherent tumor cells, immunoreactivities of the MoAbs were evaluated by an indirect immunofluorescence assay. (...) Based on this data, human MoAbs can, therefore, be used as research reagents. (shrink)

Research in the Sociology of Organizations is an established international, peer-reviewed series that examines cutting edge theoretical, methodological and research issues in organizational studies. Research in the Sociology of Organizations is sponsored by the ASA Section on Organizations, Occupations and Work.

English popular science was more than a mid-nineteenth century phenomenon, whether defined as practical, utilitarian and comprehensible knowledge, or as a nexus of ¡deas, rhetoric and practice. All these criteria were fulfilled in four Stationers’ Company almanacs for forty years by Henry Andrews, an astronomer, mathematician, astrologer and meteorologist. Andrews employed these as instruments for an extensive campaign in the history of science education devised to acquaint working class readers with the key figures, ideas and methodologies of science.

It may seem a bit perverse to argue that pluralism is a kind of dogmatism, since pluralists invariably define themselves as antidogmatists. Indeed, the world would seem to be so well supplied with overt dogmatists—religious fanatics, militant revolutionaries, political and domestic tyrants—that it will probably seem unfair to suggest that the proponents of liberal, tolerant, civilized open-mindedness are guilty of a covert dogmatism. My only excuse for engaging in this exercise is that it may help to shake up some rather (...) firmly fixed ideas about dogmatism held by those who advocate some version of pluralism. Dogmatism, I want to argue, has had a very had press, some of it deserved, some of it based in misunderstandings and ignorance. Much of that bad press stems, I will suggest, from the dominance of pluralism as an intellectual ideology since the Enlightenment. If “dogmatism” is a synonym for irrationality, infelixibility, and authoritarianism, the fault lies as much with pluralism as it does with any actual dogmatism. I’d like to begin, therefore, with a definition of dogmatism that comes, not from its pluralist foes, but from a historian of religion who treats it as a fairly neutral term, describing a complex and ancient feature of social institutions. This definition comes from E. Royston Pike’s Encyclopedia of Religion and Religions:DOGMA . A religious doctrine that is to be received on authority—whether of a Divine revelation, a Church Council, Holy Scripture, or a great and honoured religious teacher—and not, at least in the first instance, because it may be proved true in the light of reason. Almost always there is associated with dogma the element of Faith. The term comes from the Greek word for “to seem,” and it meant originally that which seems true to anyone, i.e. has been approved or decided beyond cavil. In the New Testament it is applied to decisions of the Christian church in Jerusalem, enactments of the Jewish law, and imperial decrees, all of which were things to be accepted without argument. A little later it had come to mean simple statements of Christian belief and practice; and it was not until the 4th century, when the heretics were showing how far from simple the basic Christian beliefs really were, that it acquired the meaning of a theological interpretation of a religious fact. Then came the division of the Church into a Western and an Eastern branch, and never again was it possible to frame a dogma that might be universally held. The 39 Articles of the Church of England, the principles deduced from Calvin’s “Institutes” and John Wesley’s “Sermons,” and the items that compose the Mormon creed may all be classed as dogmas.1 W. J. T. Mitchell, editor of Critical Inquiry, is professor of English and a member of the Committee on Art and Design at the University of Chicago. His most recent book is Iconology: Image, Text, Ideology. (shrink)

Hampshire has chosen twelve articles to represent recent thought on the philosophy of mind. The selection covers articles in a variety of topics including the mind-body problem, emotion, desire, and the "private language" controversy. The selection is notable in that Hampshire has intentionally chosen articles which suggest the relevance of much of the analytic work on the philosophy of mind to questions of ethics and moral psychology. Among the authors represented in the anthology are D. F. Pears, Wilfrid Sellars, G. (...) E. M. Anscombe, Richard Rorty, and H. H. Price. The volume merits comparison with the anthologies of Chappell, Gustavson, and Anderson, and is a worthwhile complement to them.—A. W. W. (shrink)