As societal demands to become more human, not less, are growing globally, the case to understand the relevance of humanistic leadership approaches such as values-based leadership (VBL) becomes urgent. While multiple leadership theories offer useful perspectives to inform VBL practice, empirical works - especially those focusing on studying its relevance from a cross-national perspective are significantly lacking. Additionally, little is known about the application of VBL in different work domains. This international study addresses these gaps by reporting on survey research (...) from four different countries and six work domains. Specifically, this paper discusses a multi-country study about the relevance of VBL to the political, non-profit, public, private, religious, and community work domains. In general, our findings suggest that VBL is seen as relevant to highly relevant across the focal countries and six work domains. We also discuss some of the key similarities and differences in how respondents rated the relevance of VBL in different contexts. We conclude that VBL potentially offers a timely and robust vehicle to address some of the urgent aspirations that employees and practitioners are expressing globally. (shrink)

This study deals with al-Ḥakīm al-Tirmidhī’s conception of morality, how he bases this conception on hadiths and how he interprets hadiths according to his own Sufi disposition. al-Ḥakīm al-Tirmidhī is one of the foremost Sufis who resorted to the Qur'an and the Sunnah to prove his views on the issues of Sufism and morality. The study aims to analyze his handling of hadiths and the way he resorted to hadiths while grounding moral issues within the framework of his work Nawādir (...) al-Uṣūl. The study reveals that al-Ḥakīm al-Tirmidhī revealed the theoretical framework of the moral issue, determined the relationship between morality and related concepts such as wisdom and ingenuity, and read the hadiths with a moral perspective. In addition, it was concluded that al-Ḥakīm, who deals with the issue of morality from a different perspective, deals with and evaluates different issues that are frequently discussed in works of ethics and touches on the issue of practical ethics. Therefore, we can say that it represents a clear trend in the issue of ethics. However, it should be pointed out that he never touched the authenticity of the hadiths. (shrink)

Tirmidhi’s Sunan is an important book in the Ilm al-Hadith. This work has been assigned the fourth place after the works of Al-Bukhari, Al-Muslim and Abu Dawud. In this work, Tirmidhi dealt with the subjects of Ilm al-Hadith, Ilm ar-Rical (hadith narrators) and Ilm al-Fiqh (Jurisprudence). He formed his work by narrating the words of some hadith narrators like Ad-Dharimi, Al-Bukhari and Abu Zur’a, and sometimes he asked questions to them and wrote down their answers.

This comprehensive and important volume includes contributions by activists, journalists, lawyers and scholars from twenty-one countries. The essays map the directions the movement for women's rights is taking--and will take in the coming decades--and the concomittant transformation of prevailing notions of rights and issues. They address topics such as the rapes in former Yugoslavia and efforts to see that a War Crimes Tribunal responds; domestic violence; trafficking of women into the sex trade; the persecution of lesbians; female genital mutilation; and (...) reproductive rights. (shrink)

Sally Sedgwick presents a fresh account of Hegel's critique of Kant's theoretical philosophy. She argues that Hegel offers a compelling critique of and alternative to the conception of cognition that Kant defended in his 'Critical' period, and explores Hegel's claim to derive from Kantian doctrines clues to a superior form of idealism.

Review of Primary Ousia: An Essay on Aristotle's Metaphysics Z and H, by Michael J. Loux (Cornell University Press: 1991).

Liberalizm i svoboda -- Restrikt︠s︡ionizm i ogranichenie -- Liberal-restrikt︠s︡ionizm i garmonicheskai︠a︡ t︠s︡ivilizat︠s︡ii︠a︡.

Supercommentary on Jayatīrtha's R̥gbhāṣyaṭīkā, which in turn is a supercommentary on Madhva's R̥gbhāṣya, setting forth the Dvaita point of view in Hindu philosophy.

On the Viśiṣṭādvaita philosophy of Rāmānuja, 1017-1137.

Biography of Madhva, 13th cent. Hindu religious leader and founder of Mādhva sect.

Contributed articles on relations in Indian philosophy and Sanskrit grammar.

This study investigates the variations in the quality and comprehensiveness of 104 corporate social responsibility reports published by the world’s largest financial institutions in 2012. Using a novel measure of CSR report quality, we examine the impact of certain national, legal, and firm-level factors that might explain differences in the overall quality and extent of coverage of various issues in these reports. Our findings show that legal factors and CSR environment in a firm’s country of headquarters play an important role (...) in firms’ CSR reporting quality. Common law countries exhibit systematically higher overall CSR reporting quality than code law countries. Countries with higher CSR standards, policies, and regulations in place also produce significantly higher quality CSR reports. Firm size, on the other hand, has no major impact on the overall quality of CSR reports. In further analysis of the individual aspects of CSR disclosures, namely environment, philanthropy, bribery and corruption, and integrity assurance, we document that larger firms report at a higher quality on philanthropy and bribery and corruption. Bribery and corruption is reported at a higher quality in countries with common law tradition, high-quality legal regimes, and high CSR standards and regulations in place. We also observe higher quality integrity assurance in common law countries. CSR-minded countries and countries with low-quality legal environment also report on philanthropy at a higher quality. Finally, we offer guidelines for companies toward improving the quality of their reports, and suggestions for scholars and researchers for further avenues of research. (shrink)

Aristotle's claim in Metaphysics Z.6 that "each substance is the same as its essence" has long puzzled commentators. For it seems to conflict with two other Aristotelian theses: (1) primary substances are individuals (e.g., Socrates and Callias), and (2) essences are universals (e.g., Man and Horse). Three traditional solutions to this difficulty are considered and rejected. Instead, to make the Z.6 equation consistent with (1) and (2), I propose that it be interpreted to be making something other than a straightforward (...) identity claim. Callias is the same as his essence in the sense that to be identical to Callias is to be the same man as Callias (where Man is the essence of Callias). In general, x is identical to y if, and only if, x and y are the same E (where E specifies the "what it is to be" for x, i.e., the essence of x). So each of Socrates and Callias is the same as his essence, and Man is that essence, but Socrates and Callias are not identical, for they are not the same man. (shrink)

While Weber’s distinction between ‘ideal’ and ‘material’ interests is one of the most enduring aspects of his theoretical legacy, it has been subjected to little critical commentary. In this article, we revisit the theoretical legacy of interest-based explanation in social theory, with an eye to clarifying Weber’s place in this tradition. We then reconsider extant critical commentary on the ideal/material interest distinction, noting the primarily Parsonian rendering of Weber and the unproductive allegiance to ‘generic need’ readings of Weber’s action theory. (...) We reconstruct the basis of the ideal/material interest distinction in the work of Rudolph von Ihering and provide a sounder basis for its analytic role in Weber’s ‘grand’ project. (shrink)

Taking up the controversial issue of the value of the laws of non-ideal cities in Plato’s Statesman, the paper argues for a modified version of the traditional interpretation, as defended against Christopher Rowe’s influential criticism. The paper agrees with the traditional view that the established laws of non-ideal cities are assumed to be good laws and that the Eleatic Stranger’s justification for this assumption can be found in 300b. But it also argues that this defence of the traditional interpretation must (...) be based on a revised understanding of the role of legislation in the Stranger’s conception of ideal rule. The unique contribution of the expert to good government consists in his distinctive ability to judge what is appropriate in each case, not in his work as legislator, which, on closer inspection, turns out to be based on the very same ancestral traditions that the second best city must resort to. (shrink)

Study of Jiddu Krishnamurti, b. 1895, spiritual leader.

This is an examination of Aristotle's notion of an "accidental being" -- something intermediate between a substance and a property. An accidental being (sometimes called "accidental compound" or "kooky object") is an ephemeral object, typically the compound of a substance and a property, that exists for only as long as its components are united. I set out the role that accidental beings play in Aristotle's solutions to several philosophical problems. I also investigate the similarity between these beings and the individual (...) non-substances of Aristotle's Categories. Finally, I propose that accidental beings can be assimilated into a more contemporary conceptual scheme as events -- the states or conditions that substances are in or undergo. (shrink)

SummaryAn accurate framework for interpreting Kant's theory of knowledge must clearly distinguish between the six terms he uses to describe the various stages in the epistemological development of the‘object’of knowledge. Kant portrays the object transcendentally in the first Critique as passing from an unknowable‘thing in itself through the intermediate stage of being a‘transcendental object’, and finally attaining the ideal status of an‘appearance’. When the object is considered empirically, it passes through three corresponding stages: the‘phenomenon’is the real object as known in (...) experience, the‘negative noumenon’limits our knowledge to its intuitive manifestation, and the‘positive noumenon’is that aspect of the known object which remains ultimately transcendent. (shrink)

According to Aristotle, Metaphysics 2.3, 995a7–8, there are people who will take seriously the arguments of a speaker only if a poet can be cited as a ‘witness’ in support of them. Aristotle's passing observation sharply reminds us that Greek philosophy had developed within, and was surrounded by, a culture which extensively valued the authority of the poetic word and the poet's ‘voice’ from which it emanated. The currency of ideas, values, and images disseminated through familiarity with poetry had always (...) been a force with which philosophy, in its various manifestations, needed to reckon. As a mode of thought and discourse which proclaimed its aspiration to wisdom, philosophy could not easily eschew some degree of dialogue with an art whose practitioners had traditionally been ranked prominently among the sophoi. Even Aristotle, who keeps aloof from the assumption that philosophical contentions stand in need of poetic support, cites and quotes poetry regularly in his own writings in ways which indicate the influence on him of a prevailing mentality that regarded poets and philosophers as pursuers, up to a point at least, of a common wisdom. (shrink)

Papers delivered at the joint meeting of the Hegel Society of America and the Hegel Society of Great Britain held at Merton College, Oxford, Sept. 1-4, 1981, to mark the 150th anniversary of Hegel's death. Includes bibliographical references and index.

According to Aristotle, Metaphysics 2.3, 995a7–8, there are people who will take seriously the arguments of a speaker only if a poet can be cited as a ‘witness’ in support of them. Aristotle's passing observation sharply reminds us that Greek philosophy had developed within, and was surrounded by, a culture which extensively valued the authority of the poetic word and the poet's ‘voice’ from which it emanated. The currency of ideas, values, and images disseminated through familiarity with poetry had always (...) been a force with which philosophy, in its various manifestations, needed to reckon. As a mode of thought and discourse which proclaimed its aspiration to wisdom, philosophy could not easily eschew some degree of dialogue with an art whose practitioners had traditionally been ranked prominently among the sophoi. Even Aristotle, who keeps aloof from the assumption that philosophical contentions stand in need of poetic support, cites and quotes poetry regularly in his own writings in ways which indicate the influence on him of a prevailing mentality that regarded poets and philosophers as pursuers, up to a point at least, of a common wisdom. (shrink)

Frank Ebersole's extraordinary investigations of certain key philosophical ideas behind problems in epistemology and metaphysics are the subject of this article-review. I have resisted providing what many readers will expect me to provide, namely, a critical examination of his philosophical methodology. I do question his unwilligness to say why his investigations only yield I negative results, and I do have something to say about classifying him as an ordinary language philosopher. However, my main focus is on trying to engage critically (...) with what he actually does in his work. To this end, I provide a narrative of the investigation he carries out into the possibility of comparing the objects of perception and dreams, and I cite other works of his in support of my understanding of that investigation. Although one of his lengthiest essays seems to be devoted to an anticipation of an objection to his approach, I explain why even there he is not concerned with the question of why he always seems to get negative results. After suggesting why some of his later essays seem to be so hard to read, I conclude by saying something about what I take to be his achievement. (shrink)

Collingwood’s “Libellus de Generatione: An Essay in Absolute Empiricism” was a tract of strenuous philosophical revisionism; never published, perhaps unpublishable, supposedly destroyed, it survived. He begins by stressing his obligations to David Hume; he offers his thematic: “absolute denial of any such concept as substance and the resolution of all reality into the reality of experience.” “The reality of mind is the process of its experience, its life, and nothing else”. Or, “the mind is a mirror... whose being is solely (...) the activity of reflecting”; it has no “substance of its own of which this activity is only a reflection”. Collingwood’s entire career as student and teacher... (shrink)

Levinas’s Humanism of the Other may be seen as a meditation of King Lear. His philosophy offers what a critique of traditional and modern anti-humanism urgently needs: an ethics that precedes being. It provides a necessary ethical foundation needed to investigate questions of the human and humanity that Shakespeare examines so thoroughly in this powerful tragedy. Prefiguring Levinas’s later philosophy, Shakespeare dramatizes this humanism of the other through the suffering and vulnerability of the body. Lear’s and Gloucester’s parallel journeys are (...) both grounded in this vulnerability of the body and fragility of the mind that lead them to a humanism of the other. Moreover, the ethical good that precedes ontology, the saying, is profoundly staged through the characters of Cordelia and Edgar. This vision of King Lear, therefore, underlies and informs Levinas’s radical critique of traditional humanism and contemporary anti-humanism in his insistence on a humanism of the other. (shrink)

Comparative study of the philosophy of Śaṅkaracārya, ca. 700, Hindu philosopher and Kabir, 15th century Hindi religious poet.