Search results for 'Nilanjin Sen' (try it on Scholar)

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  1.  4
    Shalini Perumpral, Dan Davidson & Nilanjin Sen (1999). Event Risk Covenants and Shareholder Wealth: Ethical Implications of the "Poison Put" Provision in Bonds. [REVIEW] Journal of Business Ethics 22 (2):119 - 132.
    This paper examines the ethical implications of "poison put" provisions included in bond offerings. A number of firms are using event-risk protections in bond offerings in an effort to attract investors back into the bond market. One of the most common event-risk protections is a "poison put" provision, which allows the bondholder to "put" the bond back to the firm at par or at a premium under certain specified conditions, such as a takeover effort or a downgrading of the bond (...)
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  2.  40
    Amaryta Sen (2001). Symposium on Amartya Sen's Philosophy: 4 Reply. Economics and Philosophy 17 (1):51-66.
    I am most grateful to Elizabeth Anderson (2000), Philip Pettit (2000) and Thomas Scanlon (2000) for making such insightful and penetrating comments on my work and the related literature. I have reason enough to be happy, having been powerfully defended in some respects and engagingly challenged in others. I must also take this opportunity of thanking Martha Nussbaum, for not only chairing the session in which these papers were presented followed by a splendid discussion (which she led), but also for (...)
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  3. Amartya Sen (1979). Viii the Impossibility of a Paretian Liberal* Amartya Sen. In Frank Hahn & Martin Hollis (eds.), Philosophy and Economic Theory. Oxford University Press 78--127.
     
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  4.  10
    Amartya Sen, Arjo Klamer & Pierre Lurbe (2000). Sur l'économie de marché. Entretien avec Amartya Sen. Cités 1:179-201.
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  5. Pranab Kumar Sen & D. P. Chattopadhyaya (eds.) (2000). Realism, Responses and Reactions: Essays in Honour of Pranab Kumar Sen. Sole Distributor, Munshiram Manoharlal.
     
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  6.  3
    Amartya K. Sen (1996). Desigualdades de bienestar y axiomática rawlsiana. Telos: Critical Theory of the Contemporary 5 (1).
    Este artículo trata de las comparaciones ordinales de desigualdad de bienestar y su uso en los juicios de bienestar social, especialmente en el contexto del "principio de diferencia" de Rawls. En la sección 1 se desarrolla el concepto de comparaciones de desigualdad ordinales y se presenta un teorema sobre las comparaciones de desigualdad de bienestar para problemas de distribución. La sección 2 se dedicaa la discusión de Harsanyi (1955) de que la preocupación por reducir las desigualdades de bienestar entre las (...)
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  7.  3
    Amartya K. Sen (1996). Funciones de bienestar social no lineales: una réplica al profesor Harsanyi. Telos: Critical Theory of the Contemporary 5 (1).
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  8. Amartya Sen (2009). The Idea of Justice. Belknap Press of Harvard University Press.
    And in this book the distinguished scholar Amartya Sen offers a powerful critique of the theory of social justice that, in its grip on social and political ...
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  9.  15
    David Archard & Amartya Sen (1995). Inequality Re-Examined. Philosophical Quarterly 45 (181):553.
    This book develops some of the most important themes of Sen's works over the last decade. He argues in a rich and subtle approach that we should be concerned with people's capabilities rather than their resources or welfare.
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  10.  65
    Amartya K. Sen (1977). Rationality and Morality: A Reply. [REVIEW] Erkenntnis 11 (1):225 - 232.
    The paper examines problems for rationality and morality arising out of prisoners' dilemma. Section I criticizes a k sen's attempt to elimate, By variations of preference patterns, The clash between individual rationality and individual or social optimality. Section ii rejects sen's account of morality as a moral ordering of preferences over outcomes, Because it fails to resolve the conflict raised by prisoners' dilemma between individual and social optimality and creates a new conflict between rationality and individual optimality. Section iii sketches (...)
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  11. Amartya Sen (1973). On Economic Inequality. Oxford University Press Uk.
    First published in 1973, this book presents a systematic treatment of the conceptual framework as well as the practical problems of measurement of inequality. Alternative approaches are evaluated in terms of their philosophical assumptions, economic content, and statistical requirements. In a new introduction, Amartya Sen, jointly with James Foster, critically surveys the literature that followed the r s1ication of this book, and also evaluates the main analytical issues in the appraisal of economic inequality and poverty.
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  12.  6
    Amartya Sen, Objectivity and Position.
    This is the text of The Lindley Lecture for 1992, given by Amartya Sen, an Indian philosopher.
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  13.  3
    Amartya Sen (2009). 13 Response. In Reiko Gotoh & Paul Dumouchel (eds.), Against Injustice: The New Economics of Amartya Sen. Cambridge University Press 297.
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  14. Amartya Sen (2009). Economics, Law, and Ethics. In Reiko Gotoh & Paul Dumouchel (eds.), Against Injustice: The New Economics of Amartya Sen. Cambridge University Press
     
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  15. Amartya Sen (1992). Inequality Reexamined. Oxford University Press Uk.
    This book develops some of the most important themes of Sen's works over the last decade. He argues in a rich and subtle approach that we should be concerned with people's capabilities rather than their resources or welfare.
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  16. Amartya Sen (2009). Response. In Reiko Gotoh & Paul Dumouchel (eds.), Against Injustice: The New Economics of Amartya Sen. Cambridge University Press
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  17. Martha Craven Nussbaum & Amartya Kumar Sen (1999). The Quality of Life. Monograph Collection (Matt - Pseudo).
     
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  18. Amartya K. Sen (1977). Rational Fools: A Critique of the Behavioral Foundations of Economic Theory. Philosophy and Public Affairs 6 (4):317-344.
  19. Amartya Sen (2005). Rationality and Freedom. Tijdschrift Voor Filosofie 67 (1):182-183.
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  20. C. B. Bhattacharya, Daniel Korschun & Sankar Sen (2009). Strengthening Stakeholder–Company Relationships Through Mutually Beneficial Corporate Social Responsibility Initiatives. Journal of Business Ethics 85 (2):257 - 272.
    Corporate social responsibility (CSR) continues to gain attention atop the corporate agenda and is by now an important component of the dialogue between companies and their stakeholders. Nevertheless, there is still little guidance as to how companies can implement CSR activity in order to maximize returns to CSR investment. Theorists have identified many company-favoring outcomes of CSR; yet there is a dearth of research on the psychological mechanisms that drive stakeholder responses to CSR activity. Borrowing from the literatures on meansend (...)
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  21. Amartya Sen (1985). Well-Being, Agency and Freedom: The Dewey Lectures 1984. Journal of Philosophy 82 (4):169-221.
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  22. Amartya Sen (1979). Utilitarianism and Welfarism. Journal of Philosophy 76 (9):463-489.
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  23. Amartya Sen (1982). Rights and Agency. Philosophy and Public Affairs 11 (1):3-39.
    This paper is about three distinct but interrelated problems: (1) the role 0f rights in moral theory, (2) thc characterization 0f agent relative values and their admissibility in consequ<—:ncc—bascd evaluation, and ( 3) the nature 0f moral evaluation 0f states 0f aihirs.
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  24. Amartya Sen (2004). Elements of a Theory of Human Rights. Philosophy and Public Affairs 32 (4):315 - 356.
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  25. Amartya Sen (1989). On Ethics and Economics. Tijdschrift Voor Filosofie 51 (4):722-723.
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  26. Amartya Sen (1997). On Economic Inequality. Clarendon Press.
    Based on the 1972 Radcliffe Lectures, this book presents a systematic treatment of the conceptual framework as well as the practical problems of measurement of inequality.
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  27. Amartya Sen, Equality of Capacity.
    Two central issues for ethical analysis of equality are: (1) Why equality? (2) Equality of what? The two questions are distinct but thoroughly interdependent, We cannot begin to defend or criticize equality without knowing what on earth we are talking about, i,e., equality of what features (e,g., incomes, wealths, opportunities, achievements, freedoms, rights)? We cannot possibly answer the first question without addressing the second, That seems obvious enough.
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  28.  9
    Shuili Du, Valérie Swaen, Adam Lindgreen & Sankar Sen (2013). The Roles of Leadership Styles in Corporate Social Responsibility. Journal of Business Ethics 114 (1):155-169.
    This research investigates the interplay between leadership styles and institutional corporate social responsibility (CSR) practices. A large-scale field survey of managers reveals that firms with greater transformational leadership are more likely to engage in institutional CSR practices, whereas transactional leadership is not associated with such practices. Furthermore, stakeholder-oriented marketing reinforces the positive link between transformational leadership and institutional CSR practices. Finally, transactional leadership enhances, whereas transformational leadership diminishes, the positive relationship between institutional CSR practices and organizational outcomes. This research highlights (...)
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  29. Amartya Sen (2006). What Do We Want From a Theory of Justice? Journal of Philosophy 103 (5):215-238.
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  30. Amartya Sen (2000). Consequential Evaluation and Practical Reason. Journal of Philosophy 97 (9):477-502.
  31. Amartya Sen (1993). Positional Objectivity. Philosophy and Public Affairs 22 (2):126-145.
  32. Amartya Sen (2009). Human Rights and Capabilities. In Mark Goodale (ed.), Human Rights: An Anthropological Reader. Wiley-Blackwell
     
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  33. Florian Hulpke, Uffe V. Poulsen, Anna Sanpera, Aditi Sen, Ujjwal Sen & Maciej Lewenstein (2006). Unitarity as Preservation of Entropy and Entanglement in Quantum Systems. Foundations of Physics 36 (4):477-499.
    The logical structure of Quantum Mechanics (QM) and its relation to other fundamental principles of Nature has been for decades a subject of intensive research. In particular, the question whether the dynamical axiom of QM can be derived from other principles has been often considered. In this contribution, we show that unitary evolutions arise as a consequences of demanding preservation of entropy in the evolution of a single pure quantum system, and preservation of entanglement in the evolution of composite quantum (...)
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  34.  8
    Suman Sen & James Cowley (2013). The Relevance of Stakeholder Theory and Social Capital Theory in the Context of CSR in SMEs: An Australian Perspective. Journal of Business Ethics 118 (2):413-427.
    The concept of business responsibility, usually termed as corporate social responsibility (CSR), originated in the early 1930s after the Wall Street crash of 1929 exposed corporate irresponsibility in large organisations. The understanding of CSR has evolved since then and its scope has now broadened from mere compliance to corporate laws to active alignment of internal business goals with externally set societal aspirations. Unfortunately, the significance of this multidimensional concept within the small and medium enterprise (SME) sector has continued to be (...)
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  35.  1
    Amartya Sen (2004). Elements of a Theory of Human Rights. Philosophy and Public Affairs 32 (4):315-356.
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  36. Amartya Sen (1993). Does Business Ethics Make Economic Sense? Business Ethics Quarterly 3 (1):45-54.
    The importance of business ethics is not contrdicted in any way by Adam Smith’s pointer to the fact that our “regards to our own interests” provide adequate motivation tor exchange. There are many important economic relationships other than exchange, such as the institution of production and arrangements of distribution. Here business ethics can playa major part. Even as far as exchange is concerned, business ethics can be crucially important in terms of organization and behavior, going weil beyond basic motivation.
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  37. Amartya Sen (1985). The Moral Standing of the Market. Social Philosophy and Policy 2 (2):1.
    How valuable is the market mechanism for practical morality? What is its moral standing? We can scarcely doubt that as individuals we do value tremendously the opportunity of using markets. Indeed, without access to markets most of us would perish, since we don't typically produce the things that we need to survive. If we could somehow survive without using markets at all, our quality of life would be rather abysmal. It is natural to feel that an institution that is so (...)
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  38. Amartya Sen, Democracy as a Universal Value.
    In the summer of 1997, I was asked by a leading Japanese newspaper what I thought was the most important thing that had happened in the twentieth century. I found this to be an unusually thought-provoking question, since so many things of gravity have happened over the last hundred years. The European empires, especially the British and French ones that had so dominated the nineteenth century, came to an end. We witnessed two world wars. We saw the rise and fall (...)
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  39.  27
    Amartya Sen (2011). The Idea of Justice: A Reply. Social Philosophy Today 27:233-239.
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  40.  37
    Amartya Sen (1980). Plural Utility. Proceedings of the Aristotelian Society 81:193 - 215.
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  41. Amartya Sen (2009). The Fog of Identity. Politics, Philosophy and Economics 8 (3):285-288.
    Personal identity and social identity are two very different concepts and the idea of getting them together, as Bhikhu Parekh proposes, within an integrated bundle of some `overall identity' raises serious questions of coherence. Personal identity demands the `sameness' of a person (Who is this guy? Am I still the same person that I was ten years ago?). Social identity is focused instead on our social affiliations, such as identifying with others with, say, the same nationality, or the same religion, (...)
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  42.  18
    Amartya Sen (forthcoming). 60 Population: Delusion and Reality. Environmental Ethics: The Big Questions.
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  43. Ramendra Kumar Sen (1965). Imagination in Coleridge and Abhinavagupta: A Critical Analysis of Christian and Saiva Standpoints. Journal of Aesthetics and Art Criticism 24 (1):97-107.
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  44.  96
    Amartya Sen (1990). Justice: Means Versus Freedoms. Philosophy and Public Affairs 19 (2):111-121.
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  45.  97
    Amartya Sen (2006). Reason, Freedom and Well-Being. Utilitas 18 (1):80-96.
    I am embarrassed at being placed in the dizzying company of one of the truly great thinkers in the world. The similarities between Mill's ideas and mine partly reflect, of course, his influence on my thinking. But I also discuss some difficulties in taking Mill's whole theory without modification, since there are internal tensions within it. In a paper I published in 1967, I tried to discuss how Mill's willingness to hold on to some contrary positions depended on the nature (...)
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  46. Amartya Sen (1983). Liberty and Social Choice. Journal of Philosophy 80 (1):5-28.
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  47. Amartya Sen & B. Willliams (1982). Social Unity and Primary Goods. In Amartya Kumar Sen & Bernard Arthur Owen Williams (eds.), Utilitarianism and Beyond. Cambridge University Press 159--185.
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  48.  98
    Sudhir Anand, Fabienne Peter & Amartya Sen (eds.) (2004). Public Health, Ethics, and Equity. OUP.
    These are some of the important questions that this book addresses in building an interdisciplinary understanding of health equity. (Midwest).
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  49. Amartya Sen (2002). Open and Closed Impartiality. Journal of Philosophy 99 (9):445-469.
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  50. Amartya Sen (1988). Property and Hunger. Economics and Philosophy 4 (1):57.
    In an interesting letter to Anna George, the daughter of Henry George, Bernard Shaw wrote: “Your father found me a literary dilettante and militant rationalist in religion, and a barren rascal at that. By turning my mind to economics he made a man of me”. I am not able to determine what making a man of Bernard Shaw would exactly consist of, but it is clear that the kind of moral and social problems with which Shaw was deeply concerned could (...)
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