Search results for 'Cultural Characteristics' (try it on Scholar)

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  1. Leonidas C. Leonidou, Olga Kvasova, Constantinos N. Leonidou & Simos Chari (2013). Business Unethicality as an Impediment to Consumer Trust: The Moderating Role of Demographic and Cultural Characteristics. [REVIEW] Journal of Business Ethics 112 (3):397-415.score: 132.0
    The article reports the findings of a study conducted among 387 consumers regarding their perceptions of the unethicality of business practices of firms and how these affect their response behavior, in terms of trust, satisfaction, and loyalty. The study confirmed that high levels of perceived corporate unethicality decrease consumer trust. This in turn reduces consumer satisfaction, which ultimately has negative effects on customer loyalty. It was also revealed that, although both consumer gender and urbanity have a moderating effect on the (...)
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  2. Paul Benjamin Lowry, Clay Posey, Tom L. Roberts & Rebecca J. Bennett (2014). Is Your Banker Leaking Your Personal Information? The Roles of Ethics and Individual-Level Cultural Characteristics in Predicting Organizational Computer Abuse. Journal of Business Ethics 121 (3):385-401.score: 94.0
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  3. Maria Kronfeldner (2007). Is Cultural Evolution Lamarckian? Biology and Philosophy 22 (4):493-512.score: 90.0
    The article addresses the question whether culture evolves in a Lamarckian manner. I highlight three central aspects of a Lamarckian concept of evolution: the inheritance of acquired characteristics, the transformational pattern of evolution, and the concept of directed changes. A clear exposition of these aspects shows that a system can be a Darwinian variational system instead of a Lamarckian transformational one, even if it is based on inheritance of acquired characteristics and/or on Lamarckian directed changes. On this basis, (...)
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  4. Geng Yang & Qixue Zhang (2006). The Essence, Characteristics and Limitation of Post-Colonialism: From Karl Marx's Point of View. [REVIEW] Frontiers of Philosophy in China 1 (2):279-294.score: 90.0
    Following postmodernism, post-colonialism reflects modernity from a new perspective-the cultural perspective. Post-colonialism interprets colonialism contained in modernity, deconstructs orientalism and cultural hegemonism, and turns western reflection of modernity into an inquiry about the global relationship between the East and the West. Post-colonialism brings forward a new theoretical domain, that is, the colonizational relationship between the East and the West in the process of modernization. This interpretation expresses a strong tendency of anti-western centrality and shares some ideas with Marxism. (...)
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  5. Karin M. Boklund (1977). On the Spatial and Cultural Characteristics of Courtly Romance. Semiotica 20 (1-2):1-38.score: 90.0
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  6. Zhang Lin (2008). How to Understand and Grasp the Cultural Characteristics of Mao's Philosophy [J]. Modern Philosophy 4:009.score: 90.0
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  7. Henry Johnson (2011). Small Island Cultures Often Provide Geographical Contexts That Can Nurture the Development of Unique Song Styles, Repertoires, and Performance Settings. The Relative Isolation of Many Such Islands, Along with Their Defining Geo-Graphic, Political, Social, and Cultural Characteristics, Contributes to Culture Creation Through Song and Offers Islanders Distinct Ways of Expressing Indi. In Godfrey Baldacchino (ed.), Island Songs: A Global Repertoire. Scarecrow Press. 103.score: 90.0
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  8. Kazumi Kondoh & Raymond A. Jussaume Jr (2006). Contextualizing Farmers' Attitudes Towards Genetically Modified Crops. Agriculture and Human Values 23 (3):341-352.score: 84.0
    Analyses of the role of technological development in agriculture are central to an understanding of social change in agri-food systems. The objective of this paper is to contribute to the formation of a broader perspective of how farmers are positioning themselves with respect to controversial agricultural technologies through an empirical analysis of Washington State farmers’ willingness or unwillingness to try Genetically Modified Organisms (GMOs) technology on their farms. The use of this type of biotechnology in farming has been criticized for (...)
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  9. Valdeir del Cont (2013). The Control of Human Genetic Characteristics and the Institutionalization of Eugenic Social-Cultural Practices. Scientiae Studia 11 (3):511-530.score: 78.0
    Uma das características do movimento eugênico foi a formação de uma estrutura institucionalizada. Tal característica inicia-se com Francis Galton, mas é nos Estados Unidos que adquire a formatação institucional que servirá de modelo para as várias iniciativas eugênicas em outras partes do mundo. Neste texto, pretendemos analisar algumas condições que contribuíram para a eugenia ser apresentada como uma proposta científica de controle social de traços ou características consideradas geneticamente determinadas. One of the characteristics of the eugenic movement was the (...)
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  10. Mahmut Arslan (2000). A Cross-Cultural Comparison of British and Turkish Managers in Terms of Protestant Work Ethic Characteristics. Business Ethics 9 (1):13–19.score: 72.0
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  11. Mellor David (2012). Facial Affect Recognition and Schizotypal Characteristics: A Cross-Cultural Study. Frontiers in Human Neuroscience 6.score: 72.0
  12. Jo Tondeur, Geert Devos, Mieke Van Houtte, Johan van Braak & Martin Valcke (2009). Understanding Structural and Cultural School Characteristics in Relation to Educational Change: The Case of ICT Integration. Educational Studies 35 (2):223-235.score: 72.0
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  13. Yang Geng & Zhang Qixue (2006). The Essence, Characteristics and Limitation of Post-Colonialism: From Karl Marx's Point of View. Frontiers of Philosophy in China 1 (2):279-294.score: 66.0
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  14. D. Wilkinson (2013). Three Myths in End-of-Life Care. Journal of Medical Ethics 39 (6):389-390.score: 60.0
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  15. Margaret Sleeboom-Faulkner (ed.) (2009). Human Genetic Biobanks in Asia: Politics of Trust and Scientific Advancement. Routledge.score: 60.0
    This volume investigates human genetic biobanking and its regulation in various Asian countries and areas, including Japan, Mainland China, Taiwan, Hong Kong, ...
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  16. R. S. Howe (2013). Infant Circumcision: The Last Stand for the Dead Dogma of Parental (Sovereignal) Rights. Journal of Medical Ethics 39 (7):475-481.score: 60.0
    J S Mill used the term ‘dead dogma’ to describe a belief that has gone unquestioned for so long and to such a degree that people have little idea why they accept it or why they continue to believe it. When wives and children were considered chattel, it made sense for the head of a household to have a ‘sovereignal right’ to do as he wished with his property. Now that women and children are considered to have the full complement (...)
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  17. R. Klitzman, S. Marhefka, C. Mellins & L. Wiener (2007). Ethical Issues Concerning Disclosures of HIV Diagnoses to Perinatally Infected Children and Adolescents. Journal of Clinical Ethics 19 (1):31-42.score: 60.0
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  18. D. Roche (2000). [Electricity and the social institution of science: thoughts for a conclusion]. Revue d'Histoire des Sciences 54 (1):99-114.score: 60.0
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  19. Ruth Alas (2006). Ethics in Countries with Different Cultural Dimensions. Journal of Business Ethics 69 (3):237 - 247.score: 54.0
    This paper compares ethics in countries with different cultural dimensions based on empirical data from 12 countries. The results indicate that dimensions of national culture could serve as predictors of the ethical standards desired in a specific society. The author divided societal cultural practices into desired and undesired practices. According to this study, ethics could be seen as the means for achieving a desired state in a society: for reducing some societal characteristics and increasing others. Finally, a (...)
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  20. Charles E. Scott (2012). Cultural Borders. Research in Phenomenology 42 (2):157-205.score: 54.0
    Abstract This essay is motivated by the question, how might we describe the occurrences of cultural borders? It is organized in three sections with these titles: A. Borders of Concealment and Translation; B. Attunement with Fragmented, Differential Borders; C. Metaphors, Relations of Power, Borderlands. I limit these topics by focusing primarily on cultural borders and transformations within the United States. My aims within the context of these situated accounts are to encourage greater awareness of borders as events that (...)
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  21. Catherine J. Stevens, Julien Tardieu, Peter Dunbar-Hall, Catherine T. Best & Barbara Tillmann (2013). Expectations in Culturally Unfamiliar Music: Influences of Proximal and Distal Cues and Timbral Characteristics. Frontiers in Psychology 4.score: 54.0
    Listeners’ musical perception is influenced by cues that can be stored in short-term memory (e.g. within the same musical piece) or long-term memory (e.g. based on one’s own musical culture). The present study tested how these cues (referred to as respectively proximal and distal cues) influence the perception of music from an unfamiliar culture. Western listeners who were naïve to Gamelan music judged completeness and coherence for newly constructed melodies in the Balinese gamelan tradition. In these melodies, we manipulated the (...)
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  22. Gary R. Weaver (2001). Ethics Programs in Global Businesses: Culture's Role in Managing Ethics. [REVIEW] Journal of Business Ethics 30 (1):3 - 15.score: 48.0
    Even if there were widespread cross-cultural agreement on the normative issues of business ethics, corporate ethics management initiatives (e.g., codes of conduct, ethics telephone lines, ethics offices) which are appropriate in one cultural setting still could fail to mesh with the management practices and cultural characteristics of a different setting. By uncritically adopting widely promoted American practices for managing corporate ethics, multinational businesses risk failure in pursuing the ostensible goals of corporate ethics initiatives. Pursuing shared ethical (...)
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  23. Liane Gabora (2004). Ideas Are Not Replicators but Minds Are. Biology and Philosophy 19 (1):127-143.score: 48.0
    An idea is not a replicator because it does not consist of coded self-assembly instructions. It may retain structure as it passes from one individual to another, but does not replicate it. The cultural replicator is not an idea but an associatively-structured network of them that together form an internal model of the world, or worldview. A worldview is a primitive, uncoded replicator, like the autocatalytic sets of polymers widely believed to be the earliest form of life. Primitive replicators (...)
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  24. Sakiko Masaki, Hiroko Ishimoto & Atsushi Asai (2014). Contemporary Issues Concerning Informed Consent in Japan Based on a Review of Court Decisions and Characteristics of Japanese Culture. BMC Medical Ethics 15 (1):8.score: 46.0
    Since Japan adopted the concept of informed consent from the West, its inappropriate acquisition from patients in the Japanese clinical setting has continued, due in part to cultural aspects. Here, we discuss the current status of and contemporary issues surrounding informed consent in Japan, and how these are influenced by Japanese culture.
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  25. Alexandre Ardichvili, James A. Mitchell & Douglas Jondle (2009). Characteristics of Ethical Business Cultures. Journal of Business Ethics 85 (4):445 - 451.score: 44.0
    The purpose of this study was to identify general characteristics attributed to ethical business cultures by executives from a variety of industries. Our research identified five clusters of characteristics: Mission- and Values-Driven, Stakeholder Balance, Leadership Effectiveness, Process Integrity, and Long-term Perspective. We propose that these characteristics be used as a foundation of a comprehensive model that can be engaged to influence operational practices in creating and sustaining an ethical business culture.
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  26. Roland Pierik (2005). Conceptualizing Cultural Groups and Cultural Difference: The Social Mechanism-Approach. Ethnicities 4 (4):523-544.score: 42.0
    The aim of this article is to present a conceptualization of cultural groups and cultural difference that provides a middle course between the Scylla of essentialism and the Charybdis of reductionism. The method I employ is the social mechanism approach. I argue that cultural groups and cultural difference should be understood as the result of cognitive and social processes of categorization. I describe two such processes in particular: categorization by others and self- categorization. Categorization by others (...)
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  27. Mark A. Davis, Nancy Brown Johnson & Douglas G. Ohmer (1998). Issue-Contingent Effects on Ethical Decision Making: A Cross-Cultural Comparison. [REVIEW] Journal of Business Ethics 17 (4):373-389.score: 42.0
    This experiment examined the effects of three elements comprising Jones' (1991) moral intensity construct, (social consensus, personal proximity, and magnitude of consequences) in a cross-cultural comparison of ethical decision making within a human resource management (HRM) context. Results indicated social consensus had the most potent effect on judgments of moral concern and judgments of immorality. An analysis of American, Eastern European, and Indonesian responses also indicted socio-cultural differences were moderated by the type of HRM ethical issue. In addition, (...)
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  28. Peter Richerson, Cultural Selection and Genetic Diversity in Humans.score: 42.0
    Recent research into human origins has largely focused on deducing past events and processes from current patterns of genetic variation. Some human genes possess unexpectedly low diversity, seemingly resulting from events of the late Pleistocene. Such anomalies have previously been ascribed to population bottlenecks or selection on genes. For four species of matrilineal whale, evidence suggests that cultural evolution may have reduced the diversity of genes which have similar transmission characteristics to selective cultural traits, through a process (...)
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  29. Stephen Davies, I. Is Art Purely Cultural or Does It Centrally Involve a Biological Component?score: 42.0
    Dissanayake is an ethologist. She is interested in human behavioral predispositions that are universal and innate because they have proved to enhance survival, which is defined as reproductive success (1995:36, 2000:21), and, hence, became selected for at the genetic level. Such behaviors must date back at least to the late Pleistocene (20,000 years ago) since it is then that human biological evolution reached its present condition. Subsequent changes involved cultural evolution, a predisposition that is itself based on evolutionary (...) of the human species (1988:23, 1995:14, 2000:xiv). Dissanayake holds that art behavior, which she characterizes first as patterns or syndromes of creation and response (1988) and later as rhythms and modes of mutuality (2000), displays the hallmarks of a biological adaptation (1988:6, 1995:33–4): it is universal, innate, old (being present from at least 100,000 BCE, depending on what is counted as the first evidence), and is a source of intrinsic pleasure. Indeed, she claims that art is essential to the fullest realization of our human nature. Art is not something added to us but is the way we are, "Homo aestheticus, stained through and through" (1995:xix). (shrink)
     
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  30. Patrick S. M. Primeaux, Ranjan Karri & Cam Caldwell (2003). Cultural Insights to Justice: A Theoretical Perspective Through a Subjective Lens. [REVIEW] Journal of Business Ethics 46 (2):187 - 199.score: 42.0
    Distributive, procedural, and interactional justice are constructs that are increasingly being recognized as important factors that affect individual perceptions in the workplace environment. This paper presents a theoretical perspective that suggests that justice is perceived through a subjective lens that consists of individualized beliefs and proposes that cultural attributes and demographic characteristics play an integral part in determining the perception of justice. The distinctions between these three constructs are presented in context with the core beliefs (...)
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  31. Robert Dixon (2013). What Do Mass Attenders Believe?: Contemporary Cultural Change and the Acceptance of Key Catholic Beliefs and Moral Teachings by Australian Mass Attenders. Australasian Catholic Record, The 90 (4):439.score: 42.0
    Dixon, Robert Have the cultural changes of the last fifty years or so influenced the way that Australia's most active Catholics think about key Catholic beliefs and moral teachings? In this article, I will search for evidence of such an influence by examining responses from Mass attenders to selected questions in the 2011 National Church Life Survey. I will note especially the extent to which respondents' demographic characteristics are related to the way they answered those questions, and I (...)
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  32. Kenneth Thompson (2004). Durkheimian Cultural Sociology and Cultural Studies. Thesis Eleven 79 (1):16-24.score: 42.0
    Alexander has made a major contribution to the development of a neo-Durkheimian cultural sociology. Two central elements have been: the semiotic analysis of sacred symbols and rituals that evoke the solidarity attached to the idealized nation; analysis of structures and processes that constitute a civil society. Some questions can be raised. The first concerns the tensions between ethnic-nationalisms and the kind of culture of civil society that is said to be congruent with the liberal-democratic state. Secondly, not all groups (...)
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  33. Carrie-Anne Marie Hains & Nicholas J. Hulbert-Williams (2013). Attitudes Toward Euthanasia and Physician-Assisted Suicide: A Study of the Multivariate Effects of Healthcare Training, Patient Characteristics, Religion and Locus of Control. Journal of Medical Ethics 39 (11):713-716.score: 42.0
    Next SectionPublic and healthcare professionals differ in their attitudes towards euthanasia and physician-assisted suicide (PAS), the legal status of which is currently in the spotlight in the UK. In addition to medical training and experience, religiosity, locus of control and patient characteristics (eg, patient age, pain levels, number of euthanasia requests) are known influencing factors. Previous research tends toward basic designs reporting on attitudes in the context of just one or two potentially influencing factors; we aimed to test the (...)
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  34. Ayman Shabana (forthcoming). Religious and Cultural Legitimacy of Bioethics: Lessons From Islamic Bioethics. [REVIEW] Medicine, Health Care and Philosophy:1-7.score: 42.0
    Islamic religious norms are important for Islamic bioethical deliberations. In Muslim societies religious and cultural norms are sometimes confused but only the former are considered inviolable. I argue that respect for Islamic religious norms is essential for the legitimacy of bioethical standards in the Muslim context. I attribute the legitimating power of these norms, in addition to their purely religious and spiritual underpinnings, to their moral, legal, and communal dimensions. Although diversity within the Islamic ethical tradition defies any reductionist (...)
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  35. Andreas Ventsel (2011). Hegemonic Signification From Cultural Semiotics Point of View. Sign Systems Studies 39 (2-4):58-86.score: 42.0
    This paper attempts to integrate discourse theories, mainly the theory of hegemony by Essex School, and Tartu–Moscow School’s cultural semiotics, andsets for itself the modest task to point to the applicability of semiotic approach in political analysis. The so-called post-foundationalist view, that is common for discourse theories, is primarily characterized by the rejection of essentialist notions of ground for the social, and the inauguration of cultural and discursive characteristics (such as asymmetry and entropy; explosion; antagonism; insurmountable tension (...)
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  36. Kasper Støvring (2009). The Turn From Cultural Radicalism to National Conservatism: Cultural Policy in Denmark. Telos 2009 (148):54-72.score: 42.0
    Cultural policy in Denmark has undergone a change in recent years. A liberal cultural policy has dominated throughout the entire postwar period, under the influence of the movement called “cultural radicalism.” In this article I will try to explain the main characteristics of this movement in Danish postwar history, and I will argue that the consensus concerning cultural policy has more recently been challenged. This has been possible because of certain flaws in the ideology of (...)
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  37. Shangkun Xu & Rudai Yang (2010). Indigenous Characteristics of Chinese Corporate Social Responsibility Conceptual Paradigm. Journal of Business Ethics 93 (2):321 - 333.score: 36.0
    The purpose of this study is to identify China’s indigenous conceptual dimensions of corporate social responsibility (CSR) and to increase the knowledge and comprehension about CSR in specific context. We conducted an inductive analysis of CSR in China based on an open-ended survey of 630 CEOs and business owners in 12 provinces (municipalities) in China. In the survey, we collected CSR sample responses. After examining the qualitative data, we identified nine dimensions of CSR, among which six dimensions are similar to (...)
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  38. C. Neil Macrae Brittany M. Christian, Lynden K. Miles, Carolyn Parkinson (2013). Visual Perspective and the Characteristics of Mind Wandering. Frontiers in Psychology 4.score: 36.0
    When the mind wanders away from the here-and-now toward imaginary events, it typically does so from one of two visual vantage points ― a first-person perspective (i.e., the world is seen as it is in everyday life) or a third-person perspective (i.e., the world is seen from the viewpoint of an outside observer). While extant evidence has detailed consequences that ensue from the utilization of these distinct points of view, less is known about their more basic properties. Here, we investigated (...)
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  39. Luke J. Matthews (2012). The Recognition Signal Hypothesis for the Adaptive Evolution of Religion. Human Nature 23 (2):218-249.score: 36.0
    Recent research on the evolution of religion has focused on whether religion is an unselected by-product of evolutionary processes or if it is instead an adaptation by natural selection. Adaptive hypotheses for religion include direct fitness benefits from improved health and indirect fitness benefits mediated by costly signals and/or cultural group selection. Herein, I propose that religious denominations achieve indirect fitness gains for members through the use of ecologically arbitrary beliefs, rituals, and moral rules that function as recognition markers (...)
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  40. Carolyn Erdener, Pedro G. Márquez Pérez & Joaquin Flores Mendez (2007). A Practical Approach to Managing Ethics and Corruption Across Cultures. Proceedings of the International Association for Business and Society 18:21-26.score: 36.0
    This paper describes a novel diagramming technique that we have found useful for highlighting differences in the work values of countries located within a single cultural region, followed by a brief demonstration of its application to countries in two regions (Latin America and the Mediterranean) with regard to managing corruption. We also indicate a few of the various ways that this technique can be used, such as to identify similarities between countries that are not in the same cultural (...)
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  41. Myeong-jin Nam (2008). A Study on Dongyi (東夷) Culture′s Origin of Yi (易) Philosophy. Proceedings of the Xxii World Congress of Philosophy 36:133-135.score: 36.0
    The oriental culture has generally been known to bloom in China in regional framework, and established the form of a country in ancient times, and continuously develop as Yu (虞) / Xia (夏) / Yin (殷) [Shang=商] / Zhou (周) in periodical framework. There are several documents to discover the origin along with archaeological and cultural configuration related to prehistory tales or the history of tribal settlement in ancient times. Unfortunately, however, there were few outputs that unveiled the original (...)
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  42. Nadine Engels, Gwendoline Hotton, Geert Devos, Dave Bouckenooghe & Antonia Aelterman (2008). Principals in Schools with a Positive School Culture. Educational Studies 34 (3):159-174.score: 36.0
    This study focuses on the profile of principals who seem to be able to shape the school culture to best encourage teaching and learning. Data from a representative sample of primary schools (N = 46) were collected through questionnaires for principals and for teachers (N = 700) and semi?structured interviews with the principals. Functioning, well?being and personal characteristics of the principal, structural and cultural characteristics of school, and organisational context are examined. Compared to their opposites, principals in (...)
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  43. Debbie Epstein & Deborah Lynn Steinberg (2011). The Bourne Tragedy: Lost Subjects of the Bioconvergent Age. Mediatropes 3 (1):89-112.score: 36.0
    This paper examines the Bourne trilogy to explore several characteristics of what we term the bioconvergent age. First, we consider the imagined and actual interfaces of bioconvergence—of body, gadgetry, and electronic communications. We explore the ways in which the bioconvergent tendencies represented in and by Bourne reflect and cultivate a cultural unconscious deeply seduced by and imbricated in surveillant governmentality. Second, we consider the ways in which the trilogy achieves its effects through the deployment of both hyperrealism and (...)
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  44. L. Shields (2007). Using Semantic Differentials in Fieldwork. Journal of Evaluation in Clinical Practice 13 (1):116-119.score: 36.0
    Rationale A large project was undertaken to examine attitudes and opinions of health staff and parents about the care of hospitalized children in four countries. A simple scoring system, which allowed comparisons between results from each country, was needed to examine concepts under investigation. Aims and objectives This paper describes how, after trialling a range of methods, semantic differentials (SD) were found to be easy for the subjects to use. They translated well into other languages and provided scores which were (...)
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  45. Christian J. Resick, Paul J. Hanges, Marcus W. Dickson & Jacqueline K. Mitchelson (2006). A Cross-Cultural Examination of the Endorsement of Ethical Leadership. Journal of Business Ethics 63 (4):345 - 359.score: 34.0
    The western-based leadership and ethics literatures were reviewed to identify the key characteristics that conceptually define what it means to be an ethical leader. Data from the Global Leadership and Organizational Effectiveness (GLOBE) project were then used to analyze the degree to which four aspects of ethical leadership – Character/Integrity, Altruism, Collective Motivation, and Encouragement – were endorsed as important for effective leadership across cultures. First, using multi-group confirmatory factor analyses measurement equivalence of the ethical leadership scales was found, (...)
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  46. Maria L. Roxas & Jane Y. Stoneback (2004). The Importance of Gender Across Cultures in Ethical Decision-Making. Journal of Business Ethics 50 (2):149-165.score: 34.0
    Business ethics attracts increasing attention from business practitioners and academic researchers. Concerns over fraudulent behavior keep attentionfocused on ethics in businesses. The accounting profession pays particularattention to matters of ethical judgment. The profession has adopted a strictcode of conduct and many states require the passage of an ethics exam to gaincertification. The more that is understood about the relationship of gender and ethics, the better chance of education and training programs will bedesigned to improve ethical awareness and sensitivity. Prior studies (...)
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  47. Franco Fileni (1992). Culture and Knowledge: Hypothesis on the Interpretation of Post-Industrial Society. [REVIEW] AI and Society 6 (4):382-389.score: 34.0
    In our social and cultural environment new technologies seem to be used more as means of production and transmission of knowledge. My paper is on some of the problems which — in my opinion — are relevant in such an environment on the basis of the implications and the characteristics owing to the analogic and the digital communication.
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  48. Luis Felipe Ramírez & Julio E. Rubio (2009). Culture, Government and Development in South Korea. Asian Culture and History 2 (1):P71.score: 32.0
    One problem that various thinkers have studied is the relationship between culture and social development. This article will try to explain the principal characteristics of South Korean culture and its Confucian heritage as positive factors in the development of South Korea. To do so, it addresses the existence of values of Confucian origin in government and society. Next, the article reviews historical factors that played an important part in South Korean development. Finally, the authors reach the conclusion that development (...)
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  49. Rolando M. Gripaldo (ed.) (2005). Filipino Cultural Traits: Claro R. Ceniza Lectures. Council for Research in Values and Philosophy.score: 30.0
    INTRODUCTION The term "philosophical analysis" as used in contemporary philosophy, particularly by John Hospers ( 968,) and Andresito Acuna (), refers to ...
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