Results for 'corporeal substance '

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  1. Corporeal Substances and True Unities: Abstract.Donald L. M. Baxter - 1994 - The Leibniz Review 4 (2):9-10.
    In the correspondence with Arnauld, Leibniz contends that each corporeal substance has a substantial form. In support he argues that to be real a corporeal substance must be one and indivisible, a true unity. I will show how this argument precludes a tempting interpretation of corporeal substances as composite unities. Rather it mandates the interpretation that each corporeal substance is a single monad.
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  2. Corporeal Substance.Robert Merrihew Adams - 1994 - In Adams Robert Merrihew (ed.), Leibniz: determinist, theist, idealist. New York: Oxford University Press.
    Leibniz often speaks of “corporeal substances.” According to many texts a monad and its organic body are both constituents of a single corporeal substance. This chapter explores the relations among them, and argues for an interpretation of Leibniz's corporeal substances as exhaustively constituted by relations of harmony among simple substances, and thus as consistent with his idealism. It argues also that after 1706, when it came to seem doubtful to both Leibniz and his contemporaries that such (...)
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  3. Corporeal Substances and True Unities.Donald L. M. Baxter - 1995 - Studia Leibnitiana 27 (2):157.
    In the correspondence with Arnauld, Leibniz contends that each corporeal substance has a substantial form. In support he argues that to be real a corporeal substance must be one and indivisible, a true unity. I will show how this argument precludes a tempting interpretation of corporeal substances as composite unities. Rather it mandates the interpretation that each corporeal substance is a single monad.
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  4. Corporeal Substances and True Unities: Abstract.Donald L. M. Baxter - 1994 - The Leibniz Review 4:9-10.
    In the correspondence with Arnauld, Leibniz contends that each corporeal substance has a substantial form. In support he argues that to be real a corporeal substance must be one and indivisible, a true unity. I will show how this argument precludes a tempting interpretation of corporeal substances as composite unities. Rather it mandates the interpretation that each corporeal substance is a single monad.
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  5. Descartes and Individual Corporeal Substance.Edward Slowik - 2001 - British Journal for the History of Philosophy 9 (1):1 – 15.
    This essay explores the vexed issue of individual corporeal substance in Descartes' natural philosophy. Although Descartes' often referred to individual material objects as separate substances, the constraints on his definitions of matter and substance would seem to favor the opposite view; namely, that there exists only one corporeal substance, the plenum. In contrast to this standard interpretation, however, it will be demonstrated that Descartes' hypotheses make a fairly convincing case for the existence of individual material (...)
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  6.  76
    Why corporeal substances keep popping up in Leibniz's later philosophy.Glenn A. Hartz - 1998 - British Journal for the History of Philosophy 6 (2):193 – 207.
  7.  31
    Motion, Body and Corporeal Substance in Leibniz: The Defense of Relativity of Motion and its Impact in the Development of his Metaphysics of Bodies.Rodolfo Fazio - 2017 - Eidos: Revista de Filosofía de la Universidad Del Norte 26:238-267.
    Resumen En este trabajo evaluamos el impacto que la adopción de la relatividad del movimiento tiene en la metafísica de Leibniz. En particular argumentamos que el abandono de la comprensión absolutista del mismo anula su noción juvenil de sustancia corpórea. En primer lugar analizamos cómo entiende Leibniz las nociones de cuerpo y movimiento en el periodo juvenil y defendemos que la comprensión absolutista de este último constituye una piedra angular en su primera concepción de la sustancia corpórea. En segundo lugar (...)
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  8.  27
    Corporeal Substances and the "Discourse on Metaphysics".Pauline Phemister - 2001 - Studia Leibnitiana 33 (1):68 - 85.
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  9. Corporeal substances and physical monads in Kant and Leibniz.Gary Banham - manuscript
  10.  6
    Leibniz on Corporeal Substance.Peeter Müürsepp - 2016 - Acta Baltica Historiae Et Philosophiae Scientiarum 4 (2):31-52.
    As an idealist, Gottfried Wilhelm Leibniz could not recognize anything corporeal as substantial. However, under the influence of Cartesian terminology, he devoted considerable effort to analysing the corporeal world, while not recognizing its real substantiality of course. Leibniz took the concept of substance from Plato, Aristotle and the scholastics, but developed it in two ways. It is a well-known fact that Leibniz introduced the term ‘corporeal substance’ in his letter to Antoine Arnauld dated to October (...)
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  11. Real Distinction, Separability, and Corporeal Substance in Descartes.Marleen Rozemond - 2011 - Midwest Studies in Philosophy 35 (1):240-258.
  12.  27
    Confused Perception and Corporeal Substance in Leibniz.Justin E. H. Smith - 2003 - The Leibniz Review 13:45-64.
    I argue against the view that Leibniz’s construction of reality out of perceiving substances must be seen as the first of the modern idealist philosophies. I locate this central feature of Leibniz’s thought instead in a decidedly premodern tradition. This tradition sees bodiliness as a consequence of the confused perception of finite substances, and equates God’s uniquely disembodied being with his maximally distinct perceptions. But unlike modern idealism, the premodern view takes confusion as the very feature of any created (...) that makes possible its distinctness from the Creator. Modern idealism, in contrast, emerges when the external world becomes a problem, when the epistemological worry arises as to how the mind might access it. In the tradition in which I place Leibniz, there simply is no such worry. (shrink)
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  13. Real distinction, separability, and corporeal substance in Descartes.Marleen Rozemond - 2011 - In Peter A. French (ed.), Early Modern Philosophy Reconsidered. Boston, MA: Wiley-Blackwell.
     
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  14.  39
    Mathematics, Physics, and Corporeal Substance in Descartes.Gregory Brown - 1989 - Pacific Philosophical Quarterly 70 (4):281.
    I undertake to examine how Descartes understood the relationship between physics and mathematics. My thesis is that what distinguishes the objects of mathematics from those of physics on Descartes's view is that the former are considered in abstraction from a material substratum while the latter are considered as involving a material substratum. Since it has often been maintained that Descartes identified matter with extension, and hence rejected the notion of a material substratum, I attempt in the first part of my (...)
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  15.  16
    Leibniz and the Natural World: activity, passivity and corporeal substances in Leibniz’s philosophy.Pauline Phemister - 2005 - Springer.
    In the present book, Pauline Phemister argues against traditional Anglo-American interpretations of Leibniz as an idealist who conceives ultimate reality as a plurality of mind-like immaterial beings and for whom physical bodies are ultimately unreal and our perceptions of them illusory. Re-reading the texts without the prior assumption of idealism allows the more material aspects of Leibniz's metaphysics to emerge. Leibniz is found to advance a synthesis of idealism and materialism. His ontology posits indivisible, living, animal-like corporeal substances as (...)
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  16. Phenomenalism and Corporeal Substance in Leibniz.Robert Merrihew Adams - 1983 - Midwest Studies in Philosophy 8 (1):217-257.
  17.  39
    Descartes on Corporeal Substances.Ezequiel Zerbudis - 2015 - Quaderns de Filosofia 2 (2).
    I defend in this paper the following two theses: first, that Descartes was a Pluralist as regards extended substances, that is, that for him the extended world includes a plurality of bodies, including ordinary objects, each of which may be adequately described as a substance; and that for him the notion of substance is a rather slim notion, making no specific requirements as regards individuation or persistence conditions, and determining therefore no strict constraints on the kind of material (...)
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  18.  19
    Confused Perception and Corporeal Substance in Leibniz.Justin E. H. Smith - 2003 - The Leibniz Review 13:45-64.
    I argue against the view that Leibniz’s construction of reality out of perceiving substances must be seen as the first of the modern idealist philosophies. I locate this central feature of Leibniz’s thought instead in a decidedly premodern tradition. This tradition sees bodiliness as a consequence of the confused perception of finite substances, and equates God’s uniquely disembodied being with his maximally distinct perceptions. But unlike modern idealism, the premodern view takes confusion as the very feature of any created (...) that makes possible its distinctness from the Creator. Modern idealism, in contrast, emerges when the external world becomes a problem, when the epistemological worry arises as to how the mind might access it. In the tradition in which I place Leibniz, there simply is no such worry. (shrink)
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  19. Johannes Clauberg, Corporeal Substance, and the German Response. Mercer - 1999 - In T. Verbeek (ed.), The Philosophy of Johann Clauberg. Kluwer Academic Publishers.
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  20.  32
    Spinoza’s Corporeal Substance.Charles Huenemann - 1996 - Southwest Philosophy Review 12 (2):39-50.
  21. Machines of Nature and Corporeal Substances in Leibniz.J. E. H. Smith & Ohad Nachtomy (eds.) - 2011 - Springer.
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  22.  96
    Idealism and Corporeal Substance in Leibniz's Metaphysics.Brandon Look - 2012 - In Stewart Duncan & Antonia LoLordo (eds.), Debates in Modern Philosophy: Essential Readings and Contemporary Responses. New York: Routledge. pp. 132.
  23. Garber’s Interpretations of Leibniz on Corporeal Substance in the ‘Middle Years’.Paul Lodge - 2005 - The Leibniz Review 15:1-26.
    In 1985 Daniel Garber published his highly intluential paper “Leibniz and the Foundations of Physics: The Middle Years”. In two recent articles, Garber returns to these issues with a new position - that we should perhaps conclude that Leibniz did not have a view concerning the ultimate ontology of substance during his middle years. I discuss the viability of this position and consider some more general methodological issues that arise from this discussion.
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  24. Leibniz to Arnauld: Platonic and Aristotelian Themes on Matter and Corporeal Substance.Martha Bolton - 2004 - In Paul Lodge (ed.), Leibniz and His Correspondents. Cambridge, UK ;: Cambridge University Press. pp. 97--122.
     
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  25.  66
    Spinoza on the Vacuum and the Simplicity of Corporeal Substance.Thaddeus S. Robinson - 2009 - History of Philosophy Quarterly 26 (1):63 - 81.
  26. Leibniz and the Natural World: Activity, Passivity, and Corporeal Substances in Leibniz's Philosophy (review). [REVIEW]Michael Futch - 2007 - Journal of the History of Philosophy 45 (1):162-163.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Leibniz and the Natural World: Activity, Passivity, and Corporeal Substances in Leibniz’s PhilosophyMichael FutchPauline Phemister. Leibniz and the Natural World: Activity, Passivity, and Corporeal Substances in Leibniz’s Philosophy. New Synthese Historical Library, 58. Dordrecht: Springer, 2005. Pp. xiii + 293. Cloth, $149.00.Leibniz's metaphysics has long been viewed as one of the more noteworthy systems of idealism in early modern philosophy. At the ground-floor level of his (...)
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  27. Philosophia peripatetica emendata. Leibniz and Des Bosses on the Aristotelian Corporeal Substance.Lucian Petrescu - 2016 - Journal of the History of Philosophy 54 (3):421-440.
    A few months before his death, Leibniz wrote to Des Bosses, My doctrine of composite substance seems to be the very doctrine of the Peripatetic school, except that their doctrine does not recognize monads. But I add them, with no detriment to the doctrine itself. You will hardly find another difference, even if you are bent on doing so.1 It is tempting to take Leibniz’s profession of Aristotelian orthodoxy as circumstantial: the entire correspondence he had with the Jesuit Father (...)
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  28.  20
    Aquinas and Avicebron on the Causality of Corporeal Substances.John Laumakis - 2006 - Modern Schoolman 84 (1):17-29.
  29.  17
    Aquinas’ Misinterpretation of Avicebron on the Activity of Corporeal Substances: Fons Vitae II, 9 and 10.John Laumakis - 2004 - Modern Schoolman 81 (2):135-149.
  30. Dans les corps il n'y a point de figure parfaite: Leibniz on Time, Change and Corporeal Substance.Samuel Levey - 2010 - Oxford Studies in Early Modern Philosophy 5:146-70.
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  31. iDans les corps il n'y a point de figure parfaite: Leibniz on Time, Change and Corporeal Substance.Samuel Levey - 2010 - In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy Volume V. Oxford University Press.
  32.  9
    Leibniz and the Natural World: Activity, Passivity and Corporeal Substances in Leibniz’s Philosophy. [REVIEW]Justin E. H. Smith - 2006 - The Leibniz Review 16:73-84.
  33. who thought that form in the case of angels, and that form plus a certain originating quantity of matter in the case of corporal substances (where 'quantity of matter'was not conceived of haecceitistically) was sufficient for individuation. See his On Being and Essence. 10 'Causal and Metaphysical Necessity,'. [REVIEW]Thomas Aquinas - 1998 - Pacific Philosophical Quarterly 79:66.
     
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  34.  17
    Leibniz and the Natural World: Activity, Passivity and Corporeal Substances in Leibniz's Philosophy? Pauline Phemister. [REVIEW]Richard Arthur - 2007 - Philosophical Quarterly 57 (226):133-137.
  35.  27
    Telling Flesh: The Substance of the Corporeal. Vicki Kirby. New York: Routledge, 1997.Gail Weiss - 2002 - Hypatia 17 (4):244-247.
    In Telling Flesh, Vicki Kirby addresses a major theoretical issue at the intersection of the social sciences and feminist theory -- the separation of nature from culture. Kirby focuses particularly on postmodern approaches to corporeality, and explores how these approaches confine the body within questions about meaning and interpretation. Kirby explores the implications of this containment in the work of Jane Gallop, Judith Butler, and Drucilla Cornell, as well as in recent cyber-criticism. By analysing the inadvertent repetition of the nature/culture (...)
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  36.  20
    Symbolism over substance? Large law firms and corporate social responsibility.Steven Vaughan, Linden Thomas & Alastair Young - 2015 - Legal Ethics 18 (2):138-163.
    ABSTRACTAt its core, corporate social responsibility concerns the impacts of businesses on their surroundings. Despite their significant economic and geographic presence, and despite the varied disciplinary and conceptual lenses used to study CSR, there is very little existing work looking at law firms and their own CSR policies. This paper fills part of that gap. In August 2014, we reviewed the websites of the top 100 English law firms, as ranked by the trade publication The Lawyer. We were interested in (...)
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  37. Leibniz’s theory of substance and his metaphysics of the Incarnation.Maria Rosa Antognazza - 2015 - In Paul Lodge & Tom Stoneham (eds.), Locke and Leibniz on Substance. New York: Routledge. pp. 231-252.
    This paper explores the development of Leibniz’s metaphysics of the Incarnation in the context of his philosophy. In particular it asks to what extent Leibniz’s repeated endorsement of the traditional analogy between the union in humankind of soul (mind) and body, and the union in Christ of divine and human natures, could be accommodated by his more general metaphysical doctrines. Such an investigation highlights some of the deepest commitments in Leibniz’s theory of substance as well as detect in it (...)
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  38. Cartesian Substances, Individual Bodies, and Corruptibility.Dan Kaufman - 2014 - Res Philosophica 91 (1):71-102.
    According to the Monist Interpretation of Descartes, there is really only one corporeal substance—the entire extended plenum. Evidence for this interpretation seems to be provided by Descartes in the Synopsis of the Meditations, where he claims that all substances are incorruptible. Finite bodies, being corruptible, would then fail to be substances. On the other hand, ‘body, taken in the general sense,’ being incorruptible, would be a corporeal substance. In this paper, I defend a Pluralist Interpretation of (...)
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  39. Wolff on Substance, Power, and Force.Nabeel Hamid - forthcoming - Journal of the History of Philosophy.
    This paper argues that Wolff’s rejection of Leibnizian monads is rooted in a disagreement concerning the general notion of substance. Briefly, whereas Leibniz defines substance in terms of activity, Wolff retains a broadly scholastic and Cartesian conception of substance as that which per se subsists and sustains accidents. One consequence of this difference is that it leads Wolff to interpret Leibniz’s concept of a constantly striving force as denoting a feature of substance separate from its static (...)
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  40.  11
    Corporeity, corpus-substantia, and corpus-quantum in Grosseteste’s Commentaries on the Physics and Posterior Analytics.Neil Lewis - 2023 - Revista Española de Filosofía Medieval 30 (1).
    In medieval writers we find a distinction between body as a substance – corpus-substantia – and body as a quantity – corpus-quantitas (or quantum). One of the earliest uses of this distinction is in works written by Robert Grosseteste in the 1220s. In this paper I explore his use and understanding of this distinction. I argue that he understands corpus-substantia as such as a dimensionless composite of a first corporeal form, corporeity, and prime matter. Corporeity itself is an (...)
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  41. On Unity and Simple Substance in Leibniz.Samuel Levey - 2007 - The Leibniz Review 17:61-106.
    What is Leibniz’s argument for simple substances? I propose that it is an extension of his prior argument for incorporeal forms as principles of unity for individual corporeal substances. The extension involves seeing the hylomorphic analysis of corporeal substances as implying a resolution of matter into forms, and this seems to demand that forms, which are themselves simple, be the only elements of things. The argument for simples thus presupposes the existence of corporeal substances as a key (...)
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  42. Leibniz and the Substance of the Vinculum Substantiale.Brandon Look - 2000 - Journal of the History of Philosophy 38 (2):203-220.
    This paper analyzes Leibniz's notorious 'vinculum substantiale', or 'substantial bond', as it appears in his correspondence with the Jesuit philosopher and theologian, Bartholomew Des Bosses. It is shown that, while Leibniz employs the vinculum to address a problem relating to the unity of corporeal substance, it ultimately violates other key principles in his philosophy.
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  43.  89
    On Two Theories of Substance in Leibniz: Critical Notice of Daniel Garber, Leibniz: Body, Substance, Monad.Samuel Levey - 2011 - Philosophical Review 120 (2):285-320.
    The article is a critical notice of Daniel Garber, Leibniz: Body, Substance, Monad. Garber presents a developmental reading of Leibniz's metaphysics that focuses on Leibniz's evolving analysis of body and force as the key to his account of substance. Garber claims that Leibniz shifts from an early theory of body to a theory of corporeal substance in his middle years, and only develops a theory of monads in his later writings—and that even then Leibniz looks not (...)
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  44.  20
    Substance and Attribute in Islamic Philosophy. Western and Islamic Tradition in Dialogue.Christian Kanzian & Muhammad Legenhausen (eds.) - 2007 - Ontos Verlag.
    Although Ibn Sina’s metaphysics is heavily indebted to Aristotle’s, with regard to the substantiality of the rational soul and God, Aristotle and Ibn Sina take opposite positions: Aristotle holds that theos is a substance, while Ibn Sina denies that God is a substance; Aristotle holds that the soul is not a substance, while Ibn Sina claims that it is. In both of these regards we observe the movement toward greater abstraction in Ibn Sina. The concept of God (...)
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  45.  60
    Mereological Nihilism and Simple Substance in Leibniz.Adam Harmer - 2022 - Res Philosophica 99 (1):39-65.
    Leibniz famously argues that there must be simple substances, since there are composites, and a composite is nothing but a collection of simples. I reconstruct Leibniz’s argument, showing that it relies on a commitment to mereological nihilism (i.e., the view that composites cannot be true beings). I show further that Leibniz endorses mereological nihilism as early as the 1680s and offers both direct and indirect support for this commitment: indirect support via the notion of unity and direct support via the (...)
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  46.  38
    The Unity of Composite Substance: The Scholastic Background to the Vinculum Substantiale in Leibniz’s Correspondence with Des Bosses.Jean-Pascal Anfray - 2020 - Vivarium 58 (3):219-252.
    This paper explores the scholastic context of the discussion about the unity of the composite or corporeal substance and the nature of the vinculum substantiale or substantial bond in Leibniz’s correspondence with Des Bosses. Three prominent scholastic views are examined: Duns Scotus’s antireductionist account of the composite substance as an entity irreducible to its essential parts ; Ockham’s parts-whole identity thesis, which entails a reductionist view of the composite substance; and Suárez’s explanation of the unity of (...)
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  47.  36
    Approaches to Ethics for Corporate Crisis Management.Per Sandin - 2008 - Journal of Business Ethics 87 (1):109-116.
    The ethics of corporate crisis management is a seriously underdeveloped field. Among recent proposals in the area, two contributions stand out: Seeger and Ulmer’s (2001) virtue ethics approach to crisis management ethics and Simola’s (2003) ethics of care. In the first part of the paper, I argue that both contributions are problematic: Seeger and Ulmer focus on top management and propose virtues that lack substance and are in need of further development. Simola’s proposal is also fraught with difficulty, since (...)
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  48.  91
    Leibniz's Conciliatory Account of Substance.Jeffrey K. McDonough - 2013 - Philosophers' Imprint 13.
    This essay offers an alternative account of Leibniz’s views on substance and fundamental ontology. The proposal is driven by three main ideas. First, that Leibniz’s treatment should be understood against the backdrop of a traditional dispute over the paradigmatic nature substance as well as his own overarching conciliatory ambitions. Second, that Leibniz’s metaphysics is intended to support his conciliatory view that both traditional views of substance are tenable in at least their positive and philosophical respects. Third, that (...)
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  49.  26
    Does Good Governance Matter to Institutional Investors? Evidence from the Enactment of Corporate Governance Guidelines.Armand Picou & Michael J. Rubach - 2006 - Journal of Business Ethics 65 (1):55-67.
    Corporate governance guidelines are a mechanism that a firm can enact which should reduce agency costs and better align the interests of boards and the suppliers of capital. This study examines stock price reactions primarily attributable to institutional investors occurring when corporations announce the enactment of corporate governance guidelines. A final sample of 77 firms was derived from the first announcement of corporate governance guidelines exclusive to the SEC-EDGAR database. The results indicate that good governance does matter. Firms that announced (...)
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  50.  61
    The Mandatory Corporate Social Responsibility in Indonesia: Problems and Implications. [REVIEW]Patricia Rinwigati Waagstein - 2011 - Journal of Business Ethics 98 (3):455 - 466.
    The adoption of the 2007 Indonesian Law No. 40 has created significant debate over the nature of Corporate Social Responsibility (CSR), namely, whether it is voluntary or mandatory. On the one hand, the adoption of such a law represents a legal recognition of the existence of CSR, and this clarification on the legal nature of a concept is necessary for understanding the obligation and responsibility. On the other hand, it has created much confusion surrounding its substance and procedures. This (...)
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