While many models of ethical decision-making in marketing have been presented in the literature, no recent attempts have been made to explicitly account for ethical decision-making from a marketing research perspective. We present an ethical framework for marketing research, the various philosophies of ethics, and a few enduring marketing ethical decision-making models, thus laying the foundation for a descriptive model for ethics in marketing research. The authors then develop an integrated model of ethical decision-making that incorporates the perspectives of all (...) parties involved in the process of making ethical marketing research decisions, the various philosophies, and external variables. The proposed model is compared with some of the models considered in the literature and illustrated with a marketing research application. (shrink)

This paper is a commentary on the discussion document by M. Joseph Sirgy which attempts to develop a marketing educator code of ethics. The authors center their discussion around the concepts of "Social responsibilities in relation to certain publics" and "Social responsibilities in relation to certain actions", as presented in the Sirgy paper, "Certain Publics" issues and "Certain Actions" issues are both examined in light of each of the stakeholder groups, as well as in terms of several ethical theories. Finally, (...) the proposed Academy of Marketing Science marketing educator code of ethics is compared to the ethics codes of other marketing organizations. (shrink)

In this paper we discuss cronyism that exists between superiors and subordinates. Cronyism is defined as favoritism shown by the superior to his or her subordinate based on their relationship, rather than the latter's capability or qualification, in exchange for the latter's personal loyalty. We argue that two cultural antecedents, namely particularism and paternalism, give rise to strong ingroup bias and unreserved personal loyalty, which in turn lead to cronyism. We examine the consequences of cronyism at the individual level with (...) respect to job satisfaction, organizational commitment, and ingratiation. We also discuss how cronyism affects performance, morale, and inertia at the organizational level. Cronyism can be observed in all cultures; however, its manifestation is likely to vary from one culture to another. (shrink)

The fourteen authors in this collection used phenomenology and hermeneutics to conduct deep inquiry into perplexing and wondrous events in their work and personal lives. These seasoned scholar-practitioners gained remarkable insight into areas such as health care and illness, organ donation, intercultural communications, high-performance teams, artistic production, jazz improvisation, and the integration of Tai Chi into education. All authors were transformed by phenomenology's expanded ways of seeing and being.

SummarySon preference has been considered as a determinant of women's risk of intimate partner violence experience in India, although quantitative evidence from large nationally representative studies testing this relationship is limited. This study examines the association between husband's son preference, sex composition of children and risk of physical and sexual IPV victimization among wives. Information was collected for 26,284 couples in the nationally representative 2005–2006 National Family Health Survey of India. The exposures were husband's son preference measured as husband's desire (...) for one or more sons greater than the number of daughters and sex composition of the household: only sons, only daughters and mixed. Outcome included past year physical and/or sexual IPV. The results showed that husband's reported son preference and sex composition of children were not associated with risk for IPV victimization in the models adjusted for socio-demographic factors. The findings from this first population-based study of socio-cultural norms around son preference and married Indian women's risk for IPV victimization indicate that cultural preference for sons does not influence women's risk for IPV victimization. (shrink)

Mohandas Karamchand “Mahatma” Gandhi discussed corporate responsibility and business ethics over several decades of the twentieth century. His views are still influential in modern India. In this paper, we highlight Gandhi’s cross-level CR framework, which operates at institutional, organizational, and individual levels. We also outline how the Tata Group, one of India’s largest conglomerates, has historically applied and continues to utilize Gandhi’s concept of trusteeship. We then compare Gandhi’s framework to modern notions of stakeholder and stewardship management. We conclude that (...) trusteeship has strong potential to help firms and their stakeholders achieve shared value by considering the interactions between individual, organizational, and institutional factors, and paying attention to a range of multi-level stakeholder obligations. (shrink)

This volume shows how Gandhi's thought and action-oriented approach are significant, relevant, and urgently needed for addressing major contemporary problems and concerns, including issues of violence and nonviolence, war and peace, religious conflict and dialogue, terrorism, ethics, civil disobedience, injustice, modernism and postmodernism, oppression and exploitation, and environmental destruction. Appropriate for general readers and Gandhi specialists, this volume will be of interest for those in philosophy, religion, political science, history, cultural studies, peace studies, and many other fields.

This paper is a reflection on the boundaries of academic discourse as I came to be acutely aware of them while attempting to teach a graduate seminar in qualitative research methods. The purpose of the readings in Husserl and Schutz and the writing exercises was to assist students trained in quantitative methods and steeped in positivistic assumptions about research to write phenomenological descriptions of lived experience. Paul could not write the assigned papers due to a diagnosed writing disability but he (...) did submit fictional stories and sketches which beautifully illustrated the concepts of Husserl and Schutz. Paul's disability presented a natural bracketing experiment which brought the positivistic assumptions surrounding academic research and writing to the forefront. I engaged in verbal dialogues with Paul, in which he discussed the philosophical ideas. My work with Paul highlighted the extent to which the academic lifeworld marginalizes those who seek to write from the heart, disguising even the work of those philosophers who wish to uncover direct experiences.The crisis of the sciences is the loss of meaning for life. (Husserl, 1970: 5). (shrink)

In their introduction, the editors assert: “Perspectives is a representative survey of more than 7000 pages of notes withheld by Paul Brunton for posthumous publication. It introduces a much larger work that Dr. Brunton spoke of as his ‘Summing up.’” The editors of this volume are the students of Paul Brunton who had planned to organize these notes into ten volumes. Since the proposed project would have required years to complete, they condensed 7000 pages into a very readable book of (...) 392 pages. (shrink)

Postmodernism charges that sociological methods project ways of thinking and being from the past onto the future, and that sociological forms of presentation are rhetorical defenses of ideologies. Postmodernism contends that sociological theory presents reified constructs no more based in reality than are fictional accounts. Kenneth Burke's logology predates and adequately addresses postmodernism's valid charges against sociology. At the same time, logology avoids the idealistic tendencies and ethical pitfalls of radical forms of postmodernist deconstruction, which acknowledge neither pretextual and extratextual (...) worlds nor the ways in which experience is embodied. While not fully articulated. Burke's logology gives primacy to an embodied, social world prior to text (Body-as-World). Sociology can strengthen both its theoretical arsenal and its response to postmodernism by reacknowledging and reclaiming Burke's logology. (shrink)

Traditional scholars of philosophy and religion, both East and West, often place a major emphasis on analyzing the nature of “the self.” In recent decades, there has been a renewed interest in analyzing self, but most scholars have not claimed knowledge of an ahistorical, objective, essential self free from all cultural determinants. The contributors to this volume recognize the need to contextualize specific views of self and to analyze such views in terms of the dynamic, dialectical relations between self and (...) culture.An unusual feature of this book is that all of the chapters not only focus on traditions and individuals, East and West, but include as primary emphases comparative philosophy, religion, and culture, reinforcing individual and cultural creativity. Each chapter brings specific Eastern and Western perspectives into a dynamic, comparative relation. This comparative orientation emphasizes our growing sense of interrelatedness and interdependency. Culture and Self includes many Asian and Western philosophical, religious, and cultural perspectives. Chapters focus on Vedanta, Samkhya-Yoga, and other Hindu approaches, as well as Buddhist, Confucian, Taoist and other Indian, Chinese, and Japanese perspectives. Studies present Cartesian and other dominant Western perspectives, as well as Marx, Nietzsche, Sartre, feminism, and other Western challenges to the dominant Western interpretations of culture and self.This volume will appeal to students and readers of philosophy, religious studies, Asian studies, and cultural studies. (shrink)

The thesis of the paper is that the root cause of clash or reconciliation among civilizations is housed in the drama of consciousness! Two models of consciousness that highlight this drama are put forward here. First is Jean Gebser’s view, which asserts that the history of human civilization is nothing more than the manifestations of the development of consciousness. This development has taken place through five distinct stages: the archaic, magical, mythic, mental and integrative. Clash in civilizations is due to (...) the fixation on the first four stages whereas reconciliation is possible through the use of the integrative stage. The second is the Tantric Yoga view of consciousness in terms of the seven chakras or wheels of consciousness. These chakras are spread out in the body like seven colors of the rainbow—starting with the base of the spine to the genitals, the belly button, the heart, the throat, the forehead and ending in the crown of the head. Clash in civilizations is due to the fixation on the first three levels (chakras) of consciousness whereas reconciliation is possible through the use of the upper fourwheels of consciousness (chakras), which are focused at developing universal consciousness. Since religion and civilization are intimately connected and several of the prominent civilizational clashes have been due to the religious differences, religious consciousness will be taken as the paradigm of this paper.How can humanity move from clash towards reconciliation? Such a possibility is suggested by both Gebser and Tantric Yoga whose theories point towards the development of an integrative universal consciousness: an encompassing consciousness that will transcend as well as incorporate all limited religious consciousness perspectives in its fold! The views of Vivekananda, a scholar-monk of India, on “one religion/one spirituality” are of particular interest in this context. They indicate an approach, which might lead to a possible future solution thus paving a path towards one-world-spiritual-peaceful order! (shrink)

Amy Sonnie and James Tracy’sHillbilly Nationalists, Urban Race Rebels, and Black Power, Dan Berger’s anthologyThe Hidden 1970sand Jefferson Cowie’sStayin’ Alive, in different ways, articulate an understanding of the political ferment that gripped the United States in the late 1960s and 1970s and its complex legacy for those struggling to change the world today. While Cowie provides a broad-brush if ultimately flawed overview of labour’s declining influence during the 1970s, Sonnie and Tracy focus their attention on five radical organisations that challenged (...) deep divisions of race to condemn inequality and oppression, and Berger similarly encompasses contributions evaluating the impact of a variety of left organisations including the Puerto Rican nationalist movement, indigenous and Black nationalist quests to establish self-determination, and the extraordinary Sojourner Truth Organization. This review critically evaluates the strengths and weaknesses of the arguments made by Sonnie and Tracy, Berger and Cowie and suggests how they may be helpful for future struggle. (shrink)