The square of opposition has never been drawn by classical Arabic logicians, such as al-Fārābī and Avicenna. However, in some later writings, we do find squares, which their authors call rather ‘tables’ (sing. _lawḥ_). These authors are Shihāb al-Dīn al-Suhrawardī and Muhammed b. Yūsuf al-Sanūsī. They do not pertain to the same geographic area, but they both provide squares of opposition. The aim of this paper is to analyse these two squares, to compare them with each other and with the (...) traditional square of opposition drawn by Apuleius and Boethius, with regard to their particular structure and their vertices and to evaluate their validity. We will show that both squares are different from each other and from the traditional square both with regard to their vertices, and to the arrangements of the oppositional relations. In addition, while al-Suhrawardī uses the notion of matter modalities to define the oppositions, al-Sanūsī relies rather on al-Rāzī’s and al-Khūnajī’s distinctions. Both authors agree, however, on the fact that affirmatives have an import while negatives do not. For this reason, their squares are valid from a logical viewpoint. As diagrams, these squares are nevertheless entirely original, due to the particular arrangements of their oppositional relations. Our analysis shows also that the later author does not seem to know the square drawn by the earlier one and that both authors do not seem to know Apuleius’ or Boethius’ squares. (shrink)

This monograph explores the logical systems of early logicians in the Arabic tradition from a theoretical perspective, providing a complete panorama of early Arabic logic and centering it within an expansive historical context. By thoroughly examining the writings of the first Arabic logicians, al-Fārābī, Avicenna and Averroes, the author analyzes their respective theories, discusses their relationship to the syllogistics of Aristotle and his followers, and measures their influence on later logical systems. Beginning with an introduction to the writings of the (...) most prominent Arabic logicians, the author scrutinizes these works to determine their categorical logic, as well as their modal and hypothetical logics. Where most other studies written on this subject focus on the Arabic logicians’ epistemology, metaphysics, and theology, this volume takes a unique approach by focusing on the actual technical aspects and features of their logics. The author then moves on to examine the original texts as closely as possible and employs the symbolism of modern propositional, predicate, and modal logics, rendering the arguments of each logician clearly and precisely while clarifying the theories themselves in order to determine the differences between the Arabic logicians’ systems and those of Aristotle. By providing a detailed examination of theories that are still not very well-known in Western countries, the author is able to assess the improvements that can be found in the Arabic writings, and to situate Arabic logic within the breadth of the history of logic. This unique study will appeal mainly to historians of logic, logicians, and philosophers who seek a better understanding of the Arabic tradition. It also will be of interest to modern logicians who wish to delve into the historical aspects and progression of their discipline. Furthermore, this book will serve as a valuable resource for graduate students who wish to complement their general knowledge of Arabic culture, logic, and sciences. (shrink)

We re-examine the problem of existential import by using classical predicate logic. Our problem is: How to distribute the existential import among the quantified propositions in order for all the relations of the logical square to be valid? After defining existential import and scrutinizing the available solutions, we distinguish between three possible cases: explicit import, implicit non-import, explicit negative import and formalize the propositions accordingly. Then, we examine the 16 combinations between the 8 propositions having the first two kinds of (...) import, the third one being trivial and rule out the squares where at least one relation does not hold. This leads to the following results: (1) three squares are valid when the domain is non-empty; (2) one of them is valid even in the empty domain: the square can thus be saved in arbitrary domains and (3) the aforementioned eight propositions give rise to a cube, which contains two more (non-classical) valid squares and several hexagons. A classical solution to the problem of existential import is thus possible, without resorting to deviant systems and merely relying upon the symbolism of First-order Logic (FOL). Aristotle’s system appears then as a fragment of a broader system which can be developed by using FOL. (shrink)

RésuméDans cet article, je pose le problème suivant: quelles propositions ont un import dans la logique modale d'Avicenne? Lesquelles n'en ont pas? Partant de l'assomption que les propositions singulières et quantifiées ont un import si elles requièrent l'existence de leur sujet pour être vraies, j'analyse d'abord l'import des propositions absolues, ensuite celui des propositions modales en tenant compte des définitions d'Avicenne et des relations entre ces propositions. Cette analyse conduit aux résultats suivants: Avicenne défend l'opinion générale selon laquelle les affirmatives, (...) qu'elles soient modales ou assertoriques, ont un import alors que les négatives n'en ont pas. Il attribue un import aux propositions possibles affirmatives aussi bien dans l'interprétation externaliste que dans l'interprétation internaliste des logiciens post-Avicenniens, pourvu que le sujet ne soit pas impossible. Toutefois, la théorie n'est pas toujours claire, car Avicenne attribue un import aux propositions contenant ‘parfois non’ et aux nécessaires négatives contenant ‘tant qu'il est P’ malgré leur caractère négatif; les propositions nécessaires affirmatives contenant ‘tant qu'il est P’ sont considérées comme ayant un import alors qu'elles ne l'exigent pas. De plus, l'analyse qu'il donne des assertoriques spéciales E et O et de leurs contradictoires est erronée, ce qui ne permet pas de déterminer clairement leur import. Mais quand elles sont correctement analysées, ces propositions E et O n'ont pas d'import, alors que leurs contradictoires – les assertoriques spéciales I et A respectivement – ont un import. (shrink)

In this paper I examine Avicenna’s conception of the consequence relation. I will consider in particular his categorical and hypothetical logics. I will first analyse his definition of the implication and will show that this relation is not a consequence relation in his frame. Unlike the medieval logicians, he does not distinguish explicitly between material and formal consequences. The arguments discussed in al-Qiyās, where the conclusion is true only in some matters, and would seem close to a material consequence for (...) that reason, are rejected explicitly as not syllogistic. He also rejects the ‘enthymemes’ unless they are complemented by their missing premise and the superfluous premises which, according to him, should promptly be ruled out. It seems then that the consequence relation in his theory is formal. It can be characterized as being ‘productivity in all matters’ or ‘necessary truth preserving’. It is illustrated by some single premise arguments, and above all by all kinds of syllogisms which, in his theory, are more numerous and various than in Aristotle’s one. The syllogism may contain two or more premises, including disjunctive ones. When it is hypothetical, it may lead to several conclusions. The premises may be in conflict, but then, the conclusion is false. He thus rejects the principle according to which ‘anything follows from a contradiction’. But, unlike what some scholars say, he does not admit any connexive principle. In the compound syllogisms, the conclusion follows by steps, each step taking two premises at once. (shrink)

In this paper, I raise the following problem: How does Avicenna define modalities? What oppositional relations are there between modal propositions, whether quantified or not? After giving Avicenna's definitions of possibility, necessity and impossibility, I analyze the modal oppositions as they are stated by him. This leads to the following results: The relations between the singular modal propositions may be represented by means of a hexagon. Those between the quantified propositions may be represented by means of two hexagons that one (...) could relate to each other.This is so because the exact negation of the bilateral possible, i.e. ‘necessary or impossible’ is given and applied to the quantified possible propositions.Avicenna distinguishes between the scopes of modality which can be either external or internal . His formulations are external unlike al-F̄ar̄ab̄;’s ones. However his treatment of modal oppositions remains incomplete because not all the relations between the modal propositi.. (shrink)

In this article, I analyze Quine’s conception of science, which is a radical defence of extensionalism on the grounds that first‐order logic is the most adequate logic for science. I examine some criticisms addressed to it, which show the role of modalities and probabilities in science and argue that Quine’s treatment of probability minimizes the intensional character of scientific language and methods by considering that probability is extensionalizable. But this extensionalizing leads to untenable results in some cases and is not (...) consistent with the fact that Quine himself admits confirmation which includes probability. Quine’s extensionalism does not account for this fact and then seems unrealistic, even if science ought to be extensional in so far as it is descriptive and mathematically expressible. (shrink)

RésuméLa logique d'Avicenne est présentée dans plusieurs traités, dont le plus important est Al-Qiyās, qui est inclus dans son livre encyclopédique Al-Šifā’. Mais le traité intitulé Manṭiq al-mašriqiyyīn est celui qui, selon certains commentateurs, exprime la véritable logique d'Avicenne. On peut donc poser la question suivante : ce traité est-il en conflit avec Al-Qiyās et les autres écrits d'Avicenne? Dans cet article, nous répondrons à cette question en comparant les analyses d'Avicenne des propositions absolues, i. e. non modales. Nous montrerons (...) qu'il n'y a pas de différence radicale entre les deux traités sur ce sujet puisque la plupart des conditions ajoutées aux propositions absolues dans Al-Qiyās peuvent être trouvées dans Manṭiq al-mašriqiyyīn. Ces conditions sont les suivantes : “tant que S existe”, “tant qu'il est S”, “tant qu'il est P”, “parfois”, “à un moment déterminé”, “parfois mais pas en permanence”. Dans Manṭiq al-mašriqiyyīn, la ḍarūrīya contient, la lāzima contient, la muntašira contient, la mafrūḍa contient, la wujūdiyya contient, mais est abandonnée. La waqtiyya était évoquée dans Al-Qiyās mais sans être classifiée. L'analyse temporelle initiée dans Al-Qiyās est donc poursuivie et développée dans Manṭiq al-mašriqiyyīn, même si dans ce dernier elle est parfois confuse. (shrink)

In this paper, I raise the following problem: What terms are considered as syncategoremata in the Arabic logical texts? How are they defined? How do they determine the forms of the propositions and the inferences? To answer these questions, I focus on the analyses provided by al-Fārābī and Avicenna. Both authors apply the grammatical distinction between the particle, the noun and the verb to logic. They also state the semantic and the syntactic criterions, but their analyses of the particles are (...) different. For al-Fārābī devotes two treatises to the analysis of particles: al-musta‘malah fī l-maniq, where he provides a listing of particles that he classifies in the manner of the Greek grammarians and Kitāb al-urūf, where he analyzes some particles used in metaphysics; while Avicenna, despite the considerable amount of his logical corpus, does not devote a special book to the analysis of particles. He does not provide any listing either but characterizes each logical particle on its own, while analyzing the propositions, their elements and the inferences. In this paper, I argue that this treatment of particles in the two frames shows a significant difference between the two authors with regard to the relation between logic and grammar, and with regard to the characterizations of the logical particles themselves. For Avicenna is much less interested than al-Fārābī by the grammatical analysis and focuses much more on the logical particles, which he scrutinizes meticulously. This enriches his definitions of the logical constants and leads him in the final analysis to different and more various inferences than those hold by al-Fārābī. (shrink)

The past decade has seen major movements and mobilizations against the new crop of bilateral free trade and investment agreements being pursued by governments in the wake of the failure of global (World Trade Organization) and regional (e.g. Free Trade Area of the Americas) negotiations, and the defeat of an attempted Multilateral Agreement on Investment in the 1990s. However, in spite of much scholarly, non-governmental organization (NGO) and activist focus on transnational global justice activism, many of these movements, such as (...) the major multi-sectoral popular struggle over the recently-concluded US-Korea Free Trade Agreement, are hardly acknowledged in North America and Europe. With a shift in emphasis pushing liberalization and deregulation of trade and investment increasingly favouring lower-profile bilateral agreements, this article maps the resistance movements to these latest shifts in global free market capitalist relations and discusses the disconnect between these (mainly Southern) struggles and dominant scholarly and NGO conceptions of global justice and the global justice movement as well as questions of knowledge production arising from these movements. (shrink)

Sanayi devrimi sonrası Avrupa Devletleri’nde üretimin artması, yeni pazar ve hammadde ihtiyacını da beraberinde getirmiştir. Bu ihtiyacın giderilebilmesi için sanayi ürünlerinin ve üretim araçlarının tanıtılması amacı ile uluslararası sergiler düzenlenmeye başlanmıştır. Ayrıca bu sergilerle ülkelerin bilim, sanayi, teknoloji ve tarım alanındaki gelişme ve yeniliklerinin herkese duyurulması amaçlanmıştır. Öncülüğünü Fransa ve İngiltere’nin yaptığı sanayi sergileri, ilgili ülkelerin sömürgelerinden gelen hammadde ve bu hammaddelerden üretilen sanayi ürünlerinin pazarlanmasına yönelik olarak yapılmıştır. Başlangıçta sanayi ve ticari amaçla başlatılan sergiler, Avrupa ile Avrupa dışında bulunan (...) devletlerin kültür ve yerel sanatları arasında, etkileşime de sebep olmuştur. 18. yüzyılın sonlarından itibaren Fransa'da ulusal düzeyde ve 19. yüzyılın ilk yarısında çeşitli Avrupa ülkelerinde düzenlenen benzer olayların doruk noktası olan Londra sergisi ilk uluslararası sergi olarak kayda geçmiştir. 1851 yılında Londra’da açılan sergi bundan sonra düzenlenen diğer uluslararası sergilere de ilham kaynağı olmuştur. (shrink)

The Farm to Fork (F2F) Strategy at the heart of the European Union’s Green Deal set out to create a “just transition” towards a sustainable food system, with benefits for all actors. We conducted a critical discourse analysis (CDA) to explore discourses around power in the food system and farmers’ position in the communication and implementation of the Farm to Fork Strategy. Discourse analysis encapsulates various scientific methodologies for deciphering the meaning behind the creation and communication of different forms of (...) language and identify power dynamics, amongst other aspects. We identified two prior discourses in one of the objectives of the European Union’s new Common Agricultural Policy (2023-27). Our analysis found that the discourses, namely “rebalance power in food system” and “strengthening farmers’ position in value chains,” are marginalized in favour of an innovation-investment discourse, indicative of greater financialization and technologization based on techno-finances fixes in transforming the European Union agri-food system. We argue that entities representing agri-business interests have been influential in the policymaking process and voices representing smallholder and medium-sized farmers’ transformational discourses have been excluded. (shrink)

RésuméDans son analyse des propositions hypothétiques, conditionnelles et disjonctives, Ibn Sīnā suggère que ces propositions peuvent être quantifiées et présente dans la section VI de son traité un système hypothétique contenant les propositions conditionnelles, qui est exactement parallèle à la syllogistique des propositions catégoriques et utilise les mêmes règles de conversion et les mêmes démonstrations. Dans la section VII, il présente quatre listes de propositions hypothétiques quantifiées dont les composants sont eux-mêmes quantifiés et affirme que les relations du carré aristotélicien (...) des oppositions valent pour ces propositions. Par ailleurs, il affirme que certaines propositions conditionnelles universelles affirmatives sont équivalentes à certaines universelles négatives dont les conséquents sont opposés, et également à certaines propositions disjonctives. Le problème est que ces thèses sont incompatibles entre elles, car elles requièrent deux lectures différentes de la proposition conditionnelle universelle affirmative, qu'Ibn Sīnā ne distingue pas clairement. Dans le présent article nous résolvons le problème en distinguant explicitement entre ces deux interprétations et en montrant que la première valide la conversion de l'universelle affirmative et les relations du carré des oppositions ainsi que tous les modes admis, alors que la seconde valide la règle de contraposition et les équivalences énoncées par Ibn Sīnā, ce qui rend compte des affirmations d'Ibn Sīnā et rend le système cohérent. (shrink)

Referential opacity is the failure of substitutivity of identity (SI, for short) and in Quine’s view of existential generalization (EG, for short) as well. Quine thinks that its “solution” in epistemic and doxastic contexts, which relies on the notion of exportation, leads to undesirable results. But epistemic logicians such as Jaakko Hintikka and Wolfgang Lenzen provide another solution based on a different diagnosis: opacity is not, as in Quine’s view, due to the absence of reference, it is rather due to (...) the plurality of references; therefore, one must stabilize the reference to restore SI and EG. However, Hintikka’s semantics remains classical in its treatment of existence, which makes EG non-applicable to possible objects, while in Lenzen’s system, EG is applicable by means of a particular quantifier. But this requires adding the predicate of existence to account for real objects. In this paper, I will show the advantages and disadvantages of both solutions and will end by providing an alternative approach to the problem of non-existent objects, which stays into the frame of possible worlds semantics, but introduces some more restrictions, eliminates the problematic predicate of existence, and applies a neutral quantifier to possible non-existent objects. (shrink)

On Islamic ethics according to Hamka, an Indonesian ulama and writer.

As with many other countries, Malaysia is also developing and promoting biomedical research to increase the understanding of human diseases and possible interventions. To facilitate this development, there is a significant growth of biobanks in the country to ensure continuous collection of biological samples for future research, which contain extremely important personal information and health data of the participants involved. Given the vast amount of samples and data accumulated by biobanks, they can be considered as reservoirs of precious biomedical big (...) data. It is therefore imperative for biobanks to have in place regulatory measures to ensure ethical use of the biomedical big data. Malaysia has yet to introduce specific legislation for the field of biobanking. However, it can be argued that its existing Personal Data Protection Act 2010 has laid down legal principles that can be enforced to protect biomedical big data generated by the biobanks. Consent is a mechanism to enable data subjects to exercise their autonomy by determining how their data can be used and ensure compliance with legal principles. However, there are two main concerns surrounding the current practice of consent in biomedical big data in Malaysia. First, it is uncertain that the current practice would be able to respect the underlying notion of autonomy, and second, it is not in accordance with the legal principles of the PDPA. Scholars have deliberated on different strategies of informed consent, and a more interactive approach has recently been introduced: dynamic consent. It is argued that a dynamic consent approach would be able to address these concerns. (shrink)

Youth ministry as a sub-discipline of practical theology has traditionally always had an ecclesial focus. The focus was often based on the practices of proselytisation and discipleship, a sort of ‘reach and teach’ model whereby Christian believers would do the ‘reaching and teaching’ of the ‘lost’ youth. This is most true in an evangelical context and is further undergirded by a Western concept of personal salvation nearly devoid of any communal responsibilities and context. The traditional model, therefore, in evangelical churches (...) was reaching the ‘lost’ with the Gospel of Jesus Christ, with the aim of personal salvation for the individual who would eventually become a member of the faith community through a discipleship programme. Thus, the beginning and end of the entire process were the focus on personal salvation devoid of any contextual consideration. Youth ministry as practical theology must move into the area of public theology to engage the practices inherited from the western model by engaging with the public (youths) as public theologians (those who influence the theologies of the youth), and the public faiths and spiritualities (the expression of the youth’s theologies) to be relevant to the majority and developing world.Contribution: In this study, the author suggests that this ‘reach and teach’ paradigm with an ecclesial focus in the context of the majority and developing world is no longer suitable to meet the needs of youth. In addition, the author recommends a more appropriate framework with youth ministry as public practical theology for consideration. (shrink)

Dans cet article, j'analyse le problème des significations des constantes logiques. Ces significations sont-elles fixées conventionnellement comme le suggèrent Carnap et Wittgenstein, ou bien doivent-elles s'imposer à tous et ne pas dépendre de décisions préalables ? Après avoir examiné le conventionnalisme de Wittgenstein et Carnap et l'anti-conventionnalisme de Peacocke selon lequel les sens des constantes logiques reposent sur des conceptions implicites, je montre que les deux thèses sont également critiquables. La première ne résiste pas à l'incohérence du connecteur « tonk (...) », inventé par Prior, dont les règles montrent que la convention ne peut pas déterminer à elle seule les significations des constantes logiques, la deuxième ne tient pas assez compte des divergences importantes entre les logiques. En me basant sur différents systèmes logiques, je présente de nouveaux arguments pour défendre une position intermédiaire selon laquelle chaque constante logique se déploie en diverses variantes qui forment un spectre allant de la version la plus forte à la version la plus faible. Dans ce cadre, le concept de décision joue un rôle en logique, mais les décisions sont prises en amont, en fonction de certaines conceptions touchant la vérité, la déduction et les critères de logicité adoptés par les logiciens, et tiennent compte des intuitions fondamentales liéesà chaque constante. (shrink)

Dans cet article, j'analyse le problème des significations des constantes logiques. Ces significations sont-elles fixées conventionnellement comme le suggèrent Carnap et Wittgenstein, ou bien doivent-elles s'imposer à tous et ne pas dépendre de décisions préalables? Après avoir examiné le conventionnalisme de Wittgenstein et Carnap et l'anti-conventionnalisme de Peacocke selon lequel les sens des constantes logiques reposent sur des conceptions implicites, je montre que les deux thèses sont également critiquables. La première ne résiste pas à l'incohérence du connecteur « tonk », (...) inventé par Prior, dont les règles montrent que la convention ne peut pas déterminer à elle seule les significations des constantes logiques, la deuxième ne tient pas assez compte des divergences importantes entre les logiques. En me basant sur différents systèmes logiques, je présente de nouveaux arguments pour défendre une position intermédiaire selon laquelle chaque constante logique se déploie en diverses variantes qui forment un spectre allant de la version la plus forte à la version la plus faible. Dans ce cadre, le concept de décision joue un rôle en logique, mais les décisions sont prises en amont, en fonction de certaines conceptions touchant la vérité, la déduction et les critères de logicité adoptés par les logiciens, et tiennent compte des intuitions fondamentales liéesà chaque constante. (shrink)

Dans cet essai, je me propose d’analyser l’interprétation que fait Ricœur de la théorie frégéenne du sens et de la référence des noms et des propositions. Contre les structuralistes, Ricœur présente dans La Métaphore vive ce qu’il appelle une théorie référentielle de la métaphore et puise dans le texte frégéen pour la défendre en se basant sur la distinction sens-référence. Toutefois, les analyses qu’il présente de la théorie frégéenne ne sont pas fidèles au texte de ce logicien, qu’elles mélangent avec (...) ceux de Wittgenstein et Benveniste entre autres, ce qui conduit à une vision faussée de la théorie frégéenne. Pour cette raison, son analyse le conduit à des résultats qui sont aux antipodes de ceux de Frege pour qui ni le discours poétique ni le discours fictif en général n’ont une portée référentielle. (shrink)

In this paper, I examine al-Fārābī's and Avicenna's conceptions of the conditional. I show that there are significant differences between the two frames, despite their closeness. Al-Fārābī distinguishes between an accidental conditional and two “essential” conditionals. The accidental conditional can occur only once and pragmatically involves succession. In the first “essential” conditional, the consequent follows regularly the antecedent; pragmatically it involves likeliness. The second “essential” conditional can be either complete or incomplete. Semantically the former means “if and only if”; pragmatically (...) it means “necessarily if and only if”. The latter is expressed by ‘if, then’ and means entailment; pragmatically, it involves necessity and the inclusion of the antecedent into the consequent. As to Avicenna, he rejects explicitly al-Fārābī’s complete conditional and distinguishes between the luzūm and what he calls ittifāq. He quantifies over situations to express the various conditionals. The two universals AC and EC are expressed by “In all situations, if…, then…”, while the two particulars IC and OC are expressed by “In some situations, if…, then..”. This gives them a modal connotation, and makes the universals close to strict implications. Pragmatically, AC presupposes the truth of the antecedent, but there is no such presupposition in EC, while what is presupposed in both IC and OC is a conjunction. (shrink)

This chapter contains sections titled: Defining the Subject The Scope of Philosophy in the Islamic Context Sources and Legacy The Political Orientation of Islamic Philosophy Some Salient Themes The Great Debate Alternative Traditions Concluding Comment Works cited.

Leadership and areas of influence are often reserved for the adult community. The youth are mostly regarded as developing beings, with insufficient knowledge and experience to take on leadership roles where influence can be exercised. It is often considered – especially in the context of the church – that the youth do not have the capacity to lead, while evidence from society and research studies points to the contrary. The author of this article argues that the ability to influence does (...) not depend on age or in an accumulation of experience. Instead, the ability of the youth to make a difference is attributed to their desire to do so. The author draws attention to why we need to focus on the youth and their ability to make a difference. The article presents an argument based on scriptural evidence and a theology of childhood as to why it is indeed possible and beneficial for the youth to exert their influence across various sectors of society. (shrink)

The dynamics of the superior judiciary in Pakistan have undergone a drastic transformation in its approach and working in post 2007 emergency followed by a landmark movement of civil and legal fraternity for restoration of constitutional supremacy. The neo-jurisprudence is being applauded and criticized at the same time. The excessive use of Suo-motto and public interest litigation at one hand and frequent judicial review of executive and legislative action on other have been the main source of contention between judiciary and (...) other two pillars of state, legislature and executive. The Superior Court is being recognized as the ultimate savior of fundamental rights and guardian of the constitution as well as rights of the people. At the other extreme, the criticism like activist judiciary; disrespect for popular will and making rather interpreting law are most commonly attributed to Superior Judiciary. The study is qualitative in nature and presents a comparative analysis of trends in Superior Court before and after Lawyers’ movement. The study also aims in justifying the proactive approach especially in providing social justice on failure of state organs to respond to the exigency of time. (shrink)

Jesper Ryberg and Julian Roberts teach ethics and criminology at Roskilde University and the University of Oxford respectively. In Sentencing and Artificial Intelligence, they have curated a powerf...

Researchers on gender and ethical decision-making have recently emphasized the differences between men's and women's ethical perceptions. This study is concerned with the perceptions of salespeople working in clothing and medical equipment sectors in Turkey. It regards the perceptions of colleagues of opposing genders in ethically questionable situations. The evaluation of salespeople's responses for 14 ethical scenarios indicates that there is no significant difference in ethical perception based on gender. Each gender predicted that their counterpart's response would be the same (...) as their own. The study also examined the effects of some demographic factors as well as the firm's sector on the salespeople's ethical perceptions and found that there are both differences and similarities in detail between genders of salespeople within ethically questionable situations. (shrink)