The authors explore the relation between the way different family firms are named, and the shareholder value impact of these firms’ new product introductions. Using an event study of 1,294 product introduction announcements of 107 publicly listed U.S. family firms, the authors find that the presence of the founding family’s name as part of a family firm’s name acts as a valuable firm resource, increasing the abnormal stock returns surrounding the firm’s new product introductions. Superior returns to family-named firms’ new (...) product introductions are partially mediated by these firms’ history of ethical product-related behavior: family-named firms, particularly those with corporate branding, and those wherein a founding family member holds the CEO or chairman position, are more likely to exhibit a history of avoiding such product-related controversies as product safety issues, and deceptive advertising. The authors highlight the managerial and theoretical contributions of this research. (shrink)

For al-Urmawī, the soul is an essence that governs the parts of our body to move both naturally and voluntarily. Cognitive actions in the body is also by means of the soul. This essence is the same in each of us. Every one of us necessarily knows he or she is one person. This is what referred as 'I' or 'you'. al-Urmawī argues that the thing that consists of the soul and body must be one single living being. If not, (...) then it would be necessary to talk about two separate substances that do not have any relation between them. According to al-Urmawī, the reasoning soul (al-nasf al-nāṭiqah) continues to exist and reason after the degeneration of the body. According to him, perceptions about sensibles are in three parts; sensory perception, imaginary perception, and intellectual perception. For him, the perceiving faculty perceives either particulars or universals. The faculty that perceives the particulars consists of the external senses. According to al-Urmawī, inner senses either only perceive or both perceive and govern what is perceived together. Sirājuddīn al-Urmawī also asserts that knowledge consists of concepts (tasawwur) and assents (tasdīq). So, knowledge occurs either as in the form of a concept or a judgement (ḥukm). According to al-Urmawī, the imaginative faculty is also active in the formation of knowledge. He mentions intuition as an alternative way of obtaining knowledge. He states that any information that human beings do not possess can be obtained through pre-possessed information. This can only happen by transferring from a ready mind. This mental transfer and leap occur in two directions. The first manifests itself as an effort to reach more information by navigating between meanings using the imaginative faculty. The goal is to reach the middle term. First, what to be reached is determined, and then the mind is directed to the hidden antecedent. He explains that knowledge must be in harmony with the extramental world. According to him, information must be in complete harmony with the perceived object outside. He stipulated that the extramental object must be in a state of complete conformity with its image in the mind to be able to speak of that particular knowledge. He thinks like Ibn Sīnā that knowledge is generated in the mind as a form. He indicates that the shape-giver, Gabriel, who gives the forms clearly, plays an active and dominant role in the production of knowledge in the soul. Sirājuddīn al-Urmawī mentions necessary (ḍarūrī) and acquired (kasbī) knowledge in many passages in his commentary on Ishārāt; and accepted both these types of knowledge. According to him, necessary prime knowledge (awwaliyāt) are the means that lead to acquired knowledge. He shows that the abstraction of mental existence is brought about by reason as a result of complete abstraction and he, following Ibn Sīnā, separates sense perception from the inner perception with precise lines. Since, according to him, external senses cannot perform abstraction. Al-Urmawī thinks that the definition i.e. conception must precede the assent and syllogism and each of these is either necessary or acquired. Acquired knowledge is also derived from the necessary knowledge as a result of intellectual effort. Otherwise, there will be either infinite regression or vicious circle. As Sirājuddīn al-Urmawī’s also holds the idea that, al-‘ārif al-mutanazzih (a knowledgeable purified person) who mature himself with meditation and purification (riyāḍah), can reach knowledge as well through inspiration and unveiling (ilhām and kashf). This particular ‘ārif has a bright rank and higher degree that is unique to them, which also is free and isolated from bodily interests, bonds and situations. Over and above, this happens before the ultimate disconnection between the body and the soul. (shrink)

During the Mamlūk period (648-923/1250-1517), some developments such as the support of the state dignitaries for scholarly activities, the interest of the ʿulamā to the Mamlūk geography and the establishment of many scientific institutions increased the interest in scholarly activities in society. In this period of intensive scholarly activities, women also started to increasingly take part in this field, and as a result, many female scholars were trained. The fact that women scholars were encountered among the teachers of the famous (...) scientists of the period is a clear proof of this situation. As a matter of fact, the teachers of Najm al-Dīn Ibn Fahd, one of the famous muḥaddiths and historians of the 9th (15th) century, set an obvious example for this. Sixty-seven of his four hundred ninety-seven teachers were women. Najm al-Dīn Ibn Fahd, a member of a prominent ʿulamā family of Mecca, traveled to different cities in the Mamlūk geography and took lessons from many teachers, men and women. What is more valuable for our subject is that he wrote a work called Mu’jam al-shuyūkh, which contains extremely important information about his teachers. This article tries to assess women's participation in scholarly activities and social positions in Mamlūk society, based on his female teachers. This work, made up of two parts, first deals with women’s opportunities to pursue academic studies and their subsequent contributions to science. The second part is about their position in social life which stemmed from the families they belonged to and from their marriages. In this article, in which sixty-seven female scholars of Najm al-Dīn Ibn Fahd are discussed, some important results have been reached. This look into his sixty-seven female teachers shows how widespread women’s relationships with scholarly circles were in Mamlūk society, and that especially girls of families with scholarly traditions were included in academic circles from a young age. These girls were able to get their initial education from close relatives and then they were able to connect to academic circles easily via family relationships, taking courses with many scholars including women. Women have been instrumental in the transfer of knowledge more so than its production. Their efforts both during their studies and as scholars were focused on ḥadīth transmission. It is difficult to pinpoint the exact reason why ḥadīth sciences were the focus, but one can say that the ubiquity of ḥadīth sessions and their ease of accessibility must have been a factor. It is seen that young girls who participated in these sessions were encouraged to study with older scholars, thereby acquiring a strong isnād chain and becoming a source of information in later years for the transmission of knowledge. However, it is hard to say that every woman who got some education took a role in knowledge transmission. One can even claim, based on Najm al-Dīn Ibn Fahd’s female teachers, that a lot of women in academic circles did not take a role in knowledge transmission as scholars, despite their potential. The fact that no official institutions are mentioned with regard to women’s acquisition and transfer of knowledge may be indicative of the importance of teacher-student relationships rather than institutions, or, it can be that women were more active outside of these official institutions. Also, the fact that most of Najm al-Dīn Ibn Fahd’s female teachers were all taught by several common teachers shows the liveliness of academic activity outside of official institutions. There is very little narration regarding the social lives of women who were engaged in scholarly activities. Among the most important reasons why this is so is the desire to put their scholarly competencies to the forefront. However, it is possible to get some information about their families and marriages for many of them. One can see that Najm al-Dīn Ibn Fahd’s female teachers generally married men who were also engaged in scholarship. The fact that women, especially those in the scholarly class, married from among their relatives must have been related to this. All of the married women except one have at least one child. While divorce is not too common, marrying again as a result of the death of a husband or as a result of divorce is not rare. (shrink)

This paper identifies brand age as an important factor in consumers’ brand evaluations following unethical firm behavior. In two experiments, we assess the effect of brand age on three types of brand evaluations: perceived quality, brand credibility, and behavioral intentions following a brand crisis. The findings suggest that disclosing an older brand’s age can not only improve consumers’ brand evaluations in general, but can also provide a buffering effect when the firm is involved in unethical behavior. Moreover, the relationship between (...) brand age and consumers’ post-crisis intentions is mediated by perceived brand credibility. By exploring consumers’ attitudes following the most common firm response strategies, this research also identifies a boundary condition of the mitigating effect of brand age. Several significant implications for practitioners are discussed. (shrink)

Taking the idea of waste as an in-use phenomenon, we developed amatrix to explain four categories of waste which result from users’ failure touse a resource properly. These categories were illustrated by examples built onpractical food waste measurements, surveys, theses formatting requirementsand newspaper reports. We have categorized different facets of waste from abusiness perspective; thus, contributed to have improved waste managementpractices. We also showed that parsimony was also a wasteful behaviour.Parsimony was shown to be a waste by its effects on (...) others’ need of fulfilmentand other-worldly consequences for the miser. (shrink)

From their founding to their collapse, the Andalusian Umayyads have been struggling with the Christian states which established in the north following Umayyads conquests of the region. During this long struggle period, the first name that ceased their progress and had authority over these states was Hakam II’s father Abd ar-Rahman III (300-350/912-961). The power provided by him continued in the periods of Hakam II (350-366/961-976) and Amirids (366-398/976-1008). In this process, Hakam II period was important because the obedience of (...) the states in question had been maintained, new conquests were achieved, and an uninterrupted eight-year peace was established. In this article, the sixteen-year long struggle process, including war and peace periods, of Hakam II against these states in the North of Andalusia has been discussed. The article consists of four chapters. In the first part, the Muslim control on the Kingdom of Leon, which attacked the Andalusian Umayyad lands at the beginning of this period, has been examined. In the second part, the battles with the Christian states in the north and the conquests carried out in this period have been discussed. In the third part, the peace process between the two sides, which had been continuing for eight years, has been examined. In the fourth part, the Christian states' attempt to recapture the Gormaz (Gurmâc) castle has been mentioned. The main purpose of the article is to contribute to the debate in modern western literature about the Umayyads' domination of these states, recorded by Muslim historians as well. (shrink)

Regarded as a revisionist historian in the West, Patricia Crone, who wrote many books and articles on various subjects of early Islamic history, was a prolific researcher. The place and role of mawālī, in the Umayyad and Abbāsid society, has been one of the special topics she has been interested in since the very beginning of her academic life. Her works with a revisionist perspective have been faced many criticisms by colleagues, especially the western ones, because of her biased view (...) of the sources written by Muslim authors, her methodology, and her results. However, it is obvious that Crone’s studies on mawālī have positively or negatively affected the Eastern and Western academics in Islamic studies. This article’s main purpose is to reveal Crone’s views on mawālī in Isla-mic society and draw an outline without comment as much as possible. The paper consists of three parts. In the first part, Crone’s revisionist perspective and her works on mawālī have been explained. In the second part, her distinctive views on the mawālī and its origin have been discussed. Finally, in the third part, her findings of the position of mawālī in social, political, military, and economic life during the Rāshidun Caliphs, the Umayyads, and the Abbāsids have been introduced. This study, which tackles Crone’s views on mawālī, aims to encourage the further studies on this subject. (shrink)

For over four decades, the topic of Chief Executive Officer (CEO) compensation has attracted considerable attention from the fields of economics, finance, management, public policy, law, and business ethics. As scholarly interest in CEO pay has increased, so has public concern about the ethics of high CEO pay. Despite growing interest and pressure among the public and government to reduce CEO pay, it has continued to increase. Using a multi-method design incorporating a pilot study, two online experiments, and an event (...) study, we investigate the impact of CEO pay on consumer purchase intent and find that this negative relationship is magnified under conditions of brand crisis. We also find that the negative interaction of high CEO pay and brand crisis on purchase intent is more negative when the brand has strong equity. Finally, when the CEO is awarded high pay while the firm they manage is undergoing a brand crisis, consumers lose trust in the firm’s brand which reduces consumer purchase intent. This research provides insight on how governance decisions can impact consumer perceptions of corporate brands and consumer behavior, with implications for public policy leaders, boards of directors, CEOs, and Chief Marketing Officers regarding how to manage and message CEO pay. (shrink)

The big Leibnizian news from Israel is that from October 1st up to September 30 we are running here, at the Institute of Advanced Studies, a research project centered on our beloved hero. The project, involves scholars as well as graduate students from many countries. Some will be fellows of the Institute for practically the whole year [Marcelo Dascal, Gideon Freudenthal, Massimo Mugnai, Carl Posy, Quintin Racionero, Elhanan Yakira ]. Other colleagues will be here for shorter periods [, Ezequiel de (...) Olaso, Kuno Lorenz, Alan Gross, Maria Rosa Antognazza, Olga Pombo, Marta Spranzi-Zuber, Mirella Saim, etc.]. Several other scholars have been also participating regularly in our seminars and working sessions, which have been so far very lively. We are working in parallel paths: A. trying to learn about other approaches to controversies and to develop our own approach; B. studying Leibniz’s own theory or theories of controversies; C. studying Leibniz’s practice of controversy, in several particular cases. (shrink)

The big Leibnizian news from Israel is that from October 1st up to September 30 we are running here, at the Institute of Advanced Studies, a research project centered on our beloved hero. The project, involves scholars as well as graduate students from many countries. Some will be fellows of the Institute for practically the whole year [Marcelo Dascal, Gideon Freudenthal, Massimo Mugnai, Carl Posy, Quintin Racionero, Elhanan Yakira ]. Other colleagues will be here for shorter periods [, Ezequiel de (...) Olaso, Kuno Lorenz, Alan Gross, Maria Rosa Antognazza, Olga Pombo, Marta Spranzi-Zuber, Mirella Saim, etc.]. Several other scholars have been also participating regularly in our seminars and working sessions, which have been so far very lively. We are working in parallel paths: A. trying to learn about other approaches to controversies and to develop our own approach; B. studying Leibniz’s own theory or theories of controversies; C. studying Leibniz’s practice of controversy, in several particular cases. (shrink)