Research on corporate social responsibility (CSR) has tended to focus on external stakeholders and outcomes, revealing little about internal effects that might also help explain CSR-firm performance linkages and the impact that corporate marketing strategies can have on internal stakeholders such as employees. The two studies ( N = 1,116 and N = 2,422) presented in this article draw on theory from both corporate marketing and organizational behavior (OB) disciplines to test the general proposition that employee trust partially mediates the (...) relationship between CSR and employee attitudinal and behavioral outcomes. Both studies provide evidence in support of these general relationships. Theoretical and practical implications of these findings are discussed in the context of CSR and corporate marketing research. (shrink)

ABSTRACTThis paper argues that decolonial theory can offer a distinctive and valuable ethical lens. Decolonial perspectives give rise to an ethics that is fundamentally global but distinct from, and critical of, moral cosmopolitanism. Decolonial ethics shares with cosmopolitanism a refusal to circumscribe normative commitments on the basis of existing political and cultural boundaries. It differs from cosmopolitanism, though, by virtue of its rejection of the individualism and universalism of cosmopolitan thought. Where cosmopolitan approaches tend to articulate abstract principles developed from (...) within a particular Western tradition, decolonial approaches reject abstract global designs in favour of inter-cultural dialogue amongst multiple people, including peoples who deem collective and non-human entities to be of fundamental moral importance. In addition, decolonial global ethics rejects universality in favour of ‘pluriversality’. (shrink)

Does Bevir's weak intentionalism clash irredeemably with the rejection of conceptions of subjectivity in the work of Deleuze and the later Foucault? The paper examines the notion of the subject required by Bevir's weak intentionalism, before turning to the "rejection" of the subject found in the work of Deleuze and the later Foucault, suggesting that this rejection only rejects the subject as something fully autonomous and given in advance, and does not constitute a global rejection of any subject capable of (...) intentional meaning. A subject who intends is perfectly permissible within the context of Deleuze and Foucault's philosophies, provided that they are regarded as emergent phenomena from multiple impressions, processes, forces and powers. This subject is in fact a strong candidate for weak intentionalism. However, the Deleuzean/Foucaultian conception of the subject does problematize Bevir's restriction of historical meaning to the meanings of individual subjects, and not to collectivities. Collectivities, much like individuals, can be conceived as emergent phenomena from multiple matters, relations, powers, individuals and so on, and therefore seem capable of generating meanings, much in the way that subjects can generate meanings. We must, therefore, ask what is so special about the individual subject such that only they are capable of meaning. (shrink)

This book explores the concept of and cases of complicity in an interdisciplinary context. It in part covers cases of direct complicity, where an agent or set of agents facilitates an identifiable act of wrongdoing. The book also draws attention to the manner in which agents become complicit in the reproduction of wider practices of wrongdoing. It goes on to explore the notion of complicity through a series of cases emerging from a variety of academic disciplines and professional practice, including (...) the complicity of politicians, medical practitioners, and the wider public in forms of state violence, protest movements and secret‐keeping. (shrink)

This book explores the concept of and cases of complicity in an interdisciplinary context. It in part covers cases of direct complicity, where an agent or set of agents facilitates an identifiable act of wrongdoing. The book also draws attention to the manner in which agents become complicit in the reproduction of wider practices of wrongdoing. It goes on to explore the notion of complicity through a series of cases emerging from a variety of academic disciplines and professional practice, including (...) the complicity of politicians, medical practitioners, and the wider public in forms of state violence, protest movements and secret‐keeping. (shrink)

Existing research on the formation of employee ethical climate perceptions focuses mainly on organization characteristics as antecedents, and although other constructs have been considered, these constructs have typically been studied in isolation. Thus, our understanding of the context in which ethical climate perceptions develop is incomplete. To address this limitation, we build upon the work of Rupp to develop and test a multi-experience model of ethical climate which links aspects of the corporate social responsibility, ethics, justice, and trust literatures and (...) helps to explain how employees’ ethical climate perceptions form. We argue that in forming ethical climate perceptions, employees consider the actions or characteristics of a complex web of actors. Specifically, we propose that employees look outward at how communities are impacted by their organization’s actions, upward to make inferences about the ethicality of leaders in their organizations, and inward at their own propensity to trust others as they form their perceptions. Using a multiple-wave field study conducted at a privately held US corporation, we find substantial evidence in support of our model. (shrink)

Upon doing something generous for someone with whom you are close, some kind of reciprocity may be appropriate. But it often seems wrong to actually request reciprocity. This chapter explores the wrongness in making these requests, and why they can nevertheless appear appropriate. After considering several explanations for the wrongness at issue (involving, e.g. distinguishing oughts from obligation, the suberogatory, imperfect duties, and gift-giving norms), a novel proposal is advanced. The requests are disrespectful; they express that their agent insufficiently trusts (...) the hearer to recognize their own reasons to reciprocate, and the close relationship between them morally requires this kind of trust. This proposal is articulated and situated in the recent discussion of the normativity of requests. The chapter concludes by explaining how these requests may appear appropriate. Agents in these relationships often have standing to make requests, though the standing is lacking in these particular cases. (shrink)

In this study, we comprehensively examine the relationships between ethical leadership, social exchange, and employee commitment. We find that organizational and supervisory ethical leadership are positively related to employee commitment to the organization and supervisor, respectively. We also find that different types of social exchange relationships mediate these relationships. Our results suggest that the application of a multifoci social exchange perspective to the context of ethical leadership is indeed useful: As hypothesized, within-foci effects (e.g., the relationship between organizational ethical leadership (...) and commitment to the organization) are stronger than cross-foci effects (e.g., the relationship between supervisory ethical leadership and commitment to the organization). In addition, in contrast to the “trickle down” model of ethical leadership (Mayer et al. in Org Behav Hum Decis Process 108:1–13, 2009), our results suggest that organizational ethical leadership is both directly and indirectly related to employee outcomes. (shrink)

On concept of Jīva in Hindu philosophy and Vedic literature.

Works of Tran Duc Thao, a Vietnamese philosopher.