Purpose The purpose of this paper is to develop an ethical framework for the marketing of corporate social responsibility. Methods The approach is a conceptual one based on virtue ethics and on the corporate identity literature. Furthermore, empirical research results are used to describe the opportunities and pitfalls of using marketing communication tools in the strategy of building a virtuous corporate brand. Results/conclusions An ethical framework that addresses the paradoxical relation between the consequentialist perspective many proponents of the marketing of (...) CSR adopt, and ethical perspectives which criticize an exclusive profit-oriented approach to CSR. Furthermore, three CSR strategies in relation to the marketing of CSR are discussed. For each CSR strategy it is explored how a corporation could avoid falling into the promise/performance gap. (shrink)

ABSTRACT The arising of war is almost inevitable within human societies, and IHL seeks to regulate its conduct as far as possible. According to Buddhism, mental defilements are the roots of conflict, so from the viewpoint of Dhamma, awareness of them is imperative if suffering is to be effectively reduced. The aim of this study is to examine the utility of Buddhist teachings in ensuring the humane treatment, without adverse distinctions, of those caught up in war, by the development of (...) self-control, self-discipline and responsibility. The Vepacitti Sutta describes the ideal mental qualities that are required to do this, and we point out the practical implications of those qualities, as explained in the Mahācattārīsaka Sutta. Our argument is that cultivating the mind according to the practical path that we introduce is conducive to self-control, discipline and responsibility during a war with respect to international humanitarian law (IHL), and particularly with respect to non-combatants. (shrink)

The present article supplies an annotated translation of the Madhyama Agama version of the Dantabhumi Sutta. The translation is followed by a discussion of some of the more significant differences to be found between the Chinese and the Pali versions, which are of particular relevance for the role of satipatthana in relation to jhana.

The present article supplies an annotated translation of the sixteenfold instructions on mindfulness of breathing in the Chinese Samyukta-agama. These instructions show how mindfulness of breathing fulfi ls the four satipatthanas and leads to the development of the seven bojjhangas, thereby leading to knowledge and liberation. The translation is followed by a comparison with its Pali counterpart, the Ananda-sutta in the Samyutta-nikaya.

The present article offers a translation and comparative study of the conversion of Angulimala as recorded in the Samyukta-agama preserved in Chinese, with particular emphasis on what transformed a killer into a saint.

The present article offers a translation of the Ekottarika-agama parallel to the Saccavibhanga-sutta, followed by a discussion of a significant difference to be found between the Pali and the Ekottarika-agama versions of this discourse. This difference supports the suggestion that at an earlier time references to the four noble truths in this and other discourses may have been without the qualification 'noble'.

Dasakathāvatthu appears to be a unique, but less known course of training in the Buddhist spiritual practice of the Theravāda tradition. Though the importance of the practice is highlighted, it is discussed with very little information in the Pāli Nikāya literature. But a well-informed discussion of the practice is found in the commentarial texts. One specific feature of the practice is that the path factors are defined as kathā suggesting that the practice is dialogical. This is in connection with the (...) Buddha’s advice that monks should spend their time either in dhamma-discussion or in noble silence. The dasakathāvatthu is an illustration of the kind of practice and talks that qualify for dhamma-discussion. The commentarial literature points out that the Buddha highly appreciates the one who, after being skilled in these talks, acts as a kalyānamitta and discusses them with others. The stress seems to be that the conversation one has with fellow practitioners is vital in one’s spiritual journey. In other words, the spiritual journey should consist in not walking alone but walking together. For my study of the subject, I used primarily the Pāli Nikāya texts and their commentaries as source materials. (shrink)

Treatise, with Hindi explanation, on the fundamentals of the Nyaya school in Hindu philosophy.

Classical treatise, with commentary, on Viśiṣṭādvaita logic and epistemology.

1. Vaibhāṣikabhaṅgādhikārāntaḥ -- 2. Pracchannabauddhabhaṅgādhikārādiḥ-Nigamanādhikārāntaḥ sampūrṇaḥ.

Viśiṣṭādvaita treatise against the Advaita school in Hindu philosophy.

Verse work, with autocommentary, on Viśiṣṭādvaita philosophy.

This paper analyses the use of strategies and instruments for organising ethics by small and large business in the Netherlands. We find that large firms mostly prefer an integrity strategy to foster ethical behaviour in the organisation, whereas small enterprises prefer a dialogue strategy. Both large and small firms make least use of a compliance strategy that focuses on controlling and sanctioning the ethical behaviour of workers. The size of the business is found to have a positive impact on the (...) use of several instruments, like code of conduct, ISO certification, social reporting, social handbook and confidential person. Also being a subsidiary of a larger firm has a significant positive influence on the use of instruments. The most popular instrument used by small firms is to let one member of the board be answerable for ethical questions, which fits the informal culture of most small firms. With respect to sectorial differences, we find that firms in the metal manufacturing and construction sectors are more actively using formal instruments than firms in the financial service sector and retail sector. The distinction between family and non-family firms hardly affects the use of instruments. (shrink)

There is a long history and growing evidence base that the use of drugs, such as anabolic-androgenic steroids, to enhance human performance is common amongst armed forces, including in Australia. We should not be surprised that this might have occurred for it has long been predicted by observers. It is a commonplace of many recent discussion of the future of warfare and future military technology to proclaim the imminent arrival of Super Soldiers, whose capacities are modified via drugs, digital technology (...) and genetic engineering, in ways that increase their performance exponentially. This is what some observers have referred to as the “Gladiator Model” wherein the aim is to create soldiers able to perform feats of which ordinary citizens are not capable. One key aspect of this “gladiator project” is the use of illicit drugs to enhance performance. Could we use drugs, such as steroids or amphetamines, to enhance performance? Should we use such drugs? In this paper we explore the ethics of creating Super Soldiers, and raise issues of consent, coercion and the extent to which such use is permitted or condemned by just war theory. We conclude that much will depend on the extent to which such use is harmful to the soldiers themselves and this is still an open question. (shrink)

Starting from MacIntyre’s virtue ethics, we investigate several codes of conduct of banks to identify the type of virtues that are needed to realize their mission. Based on this analysis, we define three core virtues: honesty, due care, and accuracy. We compare and contrast these codes of conduct with the actual behavior of banks that led to the credit crisis and find that in some cases banks did not behave according to the moral standards they set themselves. However, although banks (...) and the professionals working in them can be blamed for what they did, one should also acknowledge that the institutional context of the free market economy in which they operated made it difficult to live up to the core values lying at the basis of the codes of conduct. Given the neo-liberal free market system, innovative and risky strategies to enhance profits are considered desirable for the sake of shareholder’s interests. A return to the core virtues in the financial sector will therefore only succeed if a renewed sense of responsibility in the sector is supported by institutional changes that allow banks to put their mission into practice. (shrink)

Previous research has yielded inconsistent findings concerning the relationship between envy and schadenfreude. Three studies examined whether the distinction between benign and malicious envy can resolve this inconsistency. We found that malicious envy is related to schadenfreude, while benign envy is not. This result held both in the Netherlands where benign and malicious envy are indicated by separate words (Study 1: Sample A, N = 139; Sample B, N = 150), and in the USA where a single word is used (...) to denote both types (Study 2, N = 180; Study 3, N = 349). Moreover, the effect of malicious envy on schadenfreude was independent of other antecedents of schadenfreude (such as feelings of inferiority, disliking the target person, anger, and perceived deservedness). These findings improve our understanding of the antecedents of schadenfreude and help reconcile seemingly contradictory findings on the relationship between envy and schadenfreude. (shrink)

On life and philosophy of Nāgārjuna, 2nd century Buddhist philosopher; includes a portion on Buddhism.

Life and contributions of eminent philosophers from Andhra Pradesh, India.

Drawing on historical inisights, systematic reflections and empirical data, this book offers a substantive understanding of the complex relationship between religion and human rights and of the empirical impact of Christianity and Islam on the attitudes toward human rights, i.e. a human rights culture.

This volume contains four theoretical and four empirical articles that aim at conceptual clarification and descriptive and causal exploration on data from 14 countries about historical and current tensions within and between religions, Christiantity and Islam, and human rights in various contexts.

The growth of global value chains (GVCs) and the emergence of novel forms of value chain governance pose two questions for normative business ethics. First, how should we conceptualize the relationships between members of a GVC? Second, what ethical implications follow from these relationships, both with respect to interactions between GVC members and with respect to achieving broader transnational governance goals? We address these questions by examining the emergence of transnational eco‐labeling as an increasingly prominent form of GVC governance that (...) is redefining the relationship between nominally independent firms. On the first question, we argue that GVCs occupy a middle ground between intrafirm and interfirm transactions, thereby posing a challenge to theoretical frameworks that attempt to apply ethical standards based on transaction types. On the second question, we argue that this unique institutional status leads to a range of novel ethical considerations and dilemmas for GVC members. Lead firms, their suppliers, and third‐party standard‐setters all confront new ethical quandaries when third‐party eco‐labeling is introduced to a GVC. The nature of these quandaries means that, while GVCs may be well‐positioned to serve as instruments of transnational governance, they are frequently not well‐oriented to do so. Our analysis marks an initial attempt to map the ethical considerations that apply to members of a GVC, and in doing so, places the literature on normative business ethics and transnational governance in a closer conversation. (shrink)

Works on the refutation of some fundamentals of Advaita philosophy.

Critique of Śaṅkarācārya, religious teacher and exponent of the Advaita philosophy; rationalist viewpoint.

Study on social consciousness in the works of Malayāḷasvāmi, 1865-1962, philosopher of Vedanta.

Comprehensive work on human values and various factors developing them.

Study of Upādhiprakaraṇa of Gaṅgeśa, 13th cent., chapter on inference, on Navya Nyāya philosophy.

On the Vedanta school in Hindu philosophy.