This article examines popular representations of accountants’ ethics by studying their depiction in cinema. As a medium that both reflects and shapes public opinion, films provide a useful resource for exploring the portrayal of the profession’s ethics. We employ a values theoretical framework to analyze 110 movie accountants on their basic ethical character, ethical behavior, and values. We use factor analysis to reduce 22 personal characteristics to five factors encompassing two terminal and three instrumental value sets, which we relate to (...) ethical behavior. Findings indicate that in popular cinema, the ethical behavior of accountants is positively associated with intrinsic terminal values, but negatively related to competency (instrumental) values. (shrink)
This article examines popular representations of accountants' ethics by studying their depiction in cinema. As a medium that both reflects and shapes public opinion, films provide a useful resource for exploring the portrayal of the profession's ethics. We employ a values theoretical framework to analyze 110 movie accountants on their basic ethical character, ethical behavior, and values. We use factor analysis to reduce 22 personal characteristics to five factors encompassing two terminal and three instrumental value sets, which we relate to (...) ethical behavior. Findings indicate that in popular cinema, the ethical behavior of accountants is positively associated with intrinsic terminal values, but negatively related to competency values. (shrink)
Ce papier présente le corpus des discours du Premier ministre anglais (Tony Blair) prononcés de 1997 à 2004. Avant d'être intégrés dans le corpus, les textes sont corrigés, les graphies sont standardisées. On montre que ce corpus ouvre de nombreuses pistes de recherches. Deux exemples sont donnés : les principales ruptures thématiques et stylistiques permettent de repérer deux grandes périodes dans ces huit années ; on caractérise la richesse du vocabulaire de T. Blair à l'aide des notions de spécialisation (...) et de diversité. (shrink)
Tony Smith’s criticisms of The Just Economy in The Owl, 22, 1 : 103–114, revolve around disputing several central objections to Marx’s political economy. Although this focus ignores much of the argument of The Just Economy, Smith’s defense of Marx does raise issues crucial for conceiving economic justice.
This paper challenges Tony Lawson's account of the relationship between mainstream economics and ideology along two key axes. First off, we argue that Newtonian physics has been the primary version of pro-science ideology within mainstream economics, rather than mathematics per se. Secondly, we argue that the particular uses of mathematics within mainstream economics have always been ideological in the pro-capitalist sense of the term. In order to defend these claims we develop a line of argument that Lawson has thus (...) far strategically avoided. Namely, we view mainstream economic theory as an integrated theoretical paradigm with intrinsic links to the capitalist economy. Viewed in this way, it becomes clear that Lawson's historical account of ideology is too general to capture the complexity of the relationship between natural science, mathematics and mainstream methods. Having briefly outlined Lawson's central argument, we highlight the non-mathematical methods underpinning Classical Political Economy. Thereafter, we assess the nature of the mathematics associated with the Marginal Revolution of the 1870s and the Formalist Revolution of the 1950s. (shrink)
Bishop Desmond Tutu's call, in 2013, for former UK Prime Minister Tony Blair to be tried for war crimes, led to much reporting and comment in the online pages of UK newspapers. At first sight, it was a topic that seemed particularly conducive to the attraction of trolling, flaming and Ebile in the comments posted below journalistic pieces. Both Tutu and Blair are controversial and divisive characters, and the context of the Iraq War seemed fertile ground for heated exchanges. (...) A content analysis of 2,476 comments and 27,970 likes/dislikes offered a fairly substantial for identification of and evaluation of the value this discourse. In the event, trolling, flaming and Ebile were rare in the context of this political discourse, suggesting, at least a form of discourse closer to the ideals of Habermas. (shrink)
Tony Harrison’s poetry is rooted in the experience of a man who came out of the working class of Leeds and who, avowedly, became a poet and a stranger to his own community. As Harrison duly noted in one interview, from the moment he began his formal education at Leeds Grammar School, he has never felt fully at home in either the world of literature or the world of his working class background, preferring to continually transgress their boundaries and (...) be subject to perpetual change. The paper examines the relation between poetic identity, whose ongoing construction remains one of the most persistently reoccurring themes of Harrison’s work, and the liminal position occupied by the speaker of Harrison’s verse. In the context of the sociological thought of such scholars as Zygmunt Bauman and Stuart Hall, the following paper discusses the way in which the idea of being in-between operates in “On Not Being Milton,” an initial poem from Harrison’s widely acclaimed sonnet sequence The School of Eloquence, whose unique character stems partly from the fact that it constitutes an ongoing poetic project which has continued from 1978 onwards, reflecting the social and cultural changes of contemporary Britain. (shrink)
I address the question: ‘Are acts of the ritual slaughter of animals, of the kind recently engaged in by the Yengeni family, morally justifiable?’ Using the Yengeni incident as a springboard for my discussion, I focus on the moral question of the relative weight of two competing ethical claims. I weigh the claim that we have an obligation not to cause animals pain without good reason against the claim by cultures that traditional practices, such as the one under discussion, are (...) morally justifiable on the basis of the moral goods obtained through cultural identification and participation. I attempt to show that claims justifying practices on the basis of culture are not strong enough to outweigh the prima facie wrong of causing non-human animals unnecessary pain. (shrink)