Ethical business practices have been widely prescribed, but why? Consumers views on unethical business practices have been studied, but possibly more important to marketers and researchers are consumer actions and reactions to unethical business practices and the businesses themselves. Do consumers react negatively, or in such a way as to "punish" the unethical business? If so, what is the nature and extent of the punishment? This research seeks answers to these questions by examining consumer reactions, such as complaining and switching, (...) to instances of unethical business practices. Using equity theory, this research proposes that consumers should be willing to tolerate some unethical behavior as long as they feel their investments and outcomes remain proportionately equal. Consumers who perceive that their outcome/investment ratio is proportionately unequal to their comparison other will respond by switching or complaining. In this research consumers were exposed to two types of service failures with different levels of service recovery in vignettes. Costs incurred by the consumer during the service transaction were also manipulated in the vignettes. Significant differences were found for complaint behavior in the failure recovery vignettes tested. Specifically, voice complaint was higher in the high cost service encounters in both types of services tested. The recovery attempt used (ethical, unethical, or none) led to significance differences in the variables of complaint, voice complaint, satisfaction, and quality. Higher satisfaction and quality ratings were found for the ethical recovery attempt and higher intentions to use complaint and voice complaint in the unethical recovery attempts. One significant interaction between cost and recovery attempt was found. Intentions to use voice complaint were higher in the high cost situations of ethical and unethical recovery, while approaching equality at the no recovery attempt. (shrink)

European Journal of Political Theory, Volume 21, Issue 3, Page 585-586, July 2022. Ayelet Shachar's lead essay in The Shifting Border draws out dramatic transformations of bordering practices currently taking place worldwide. These have yielded spatial relocations for bordering, a privatization of enforcement, and legal innovations that tie the border to individual people as they move, among many other changes. Shachar argues in favor of a form of reciprocity, in which states that shape shift their borders are also compelled to (...) recognize rights for people who require humanitarian assistance. In response, Shachar's interlocutors offer an array of reflections and friendly amendments. (shrink)

THE TITLE OF THIS ESSAY, "READING MORE THAN LOLITA IN TEHRAN," IS meant to invoke Azar Nafisi's Reading Lolita in Tehran, a memoir documenting how Western literary classics have the ability to change and improve the lives of people living under theocratic rule. In 1995, after resigning from her job as a professor at a university in Tehran, Nafisi invited seven of her best women students to attend a weekly study of Vladimir Nabokov, F. Scott Fitzgerald, Jane Austen, and other (...) authors she believed would provide the women with examples of how to successfully assert their autonomy despite great odds. (shrink)

Using data from course artifacts and interviews with three pre-service social studies teachers, I first look at how experiences from their past both reveal and shape their sense of citizenship, and then I explore how the participants hoped to use their social studies teaching to foster a particular type of citizenship.

Apocalypticism has been widely denounced as a framework that devalues the world and its history, funding moral dualism. While this is certainly true of many forms of apocalypticism, it is not an accurate understanding of ancient apocalyptic texts. This article establishes a framework of theological virtue ethics drawn particularly from Herbert McCabe, in which human rationality and Christian morality are understood as political, linguistic, narrative, bodily and sacramental. From within this framework, Anathea Portier-Young’s work is considered, relating early Jewish apocalyptic (...) to trauma theory and describing how these texts narrated socio-political catastrophe in order to open up possibilities of resistance and hope. These considerations point us towards a constructive understanding of apocalyptic imagination and praxis within a political, linguistic, narrative, bodily and sacramental framework. Contemporary employments of Afro-pessimism in Black theology, particularly in J. Kameron Carter, then interrogate the proposed apocalyptic imagination, asking whether Christian apocalyptic praxis can cultivate hope in the face of the catastrophe of modern racism. (shrink)

This article describes the tension that exists between the views of learning as a means of knowledge transfer and the alternative idea that it is socially situated and not separable from the activities in which it is developed. It concludes that the 'authentic practices' of particular academic domains should be employed in schools to encourage learning rather the culture of schooling itself.

in a recent article entitled “Hume on the Passions,” Stephen Buckle opens with the claim that Hume’s theory of the passions has largely been neglected. “Apart from a couple of famous sections in the Treatise concerning the sources of action,” he writes, “the subject matter has rarely excited interest.”1 His analysis of why the subject of the passions in Hume has been uninspiring points to the fact that readers have largely misunderstood the point of Hume’s theory. They usually regard the (...) account as yet another mechanistic analysis of the passions in the vein of seventeenth-century science, alongside the offerings of Malebranche, Hobbes, and Spinoza. Buckle is right to point out that there is a.. (shrink)

This paper argues for answers to two questions, and then identifies a tension between the two answers. First, regarding the implications of moral ignorance for moral responsibility: “Do false moral views exculpate?” Does believing that one is acting morally permissibly render one blameless? It does not. Second, in moral epistemology: “Can moral testimony provide moral knowledge?” It can (even granting some worries about moral deference). The tension: If moral testimony can provide moral knowledge, then surely it can provide justified false (...) moral belief. But surely there is no blameworthiness in a case in which a person acts on a justified false moral belief. So surely some false moral views do exculpate. This tension can be resolved by adoption of the view that moral testimony cannot provide justified false moral belief; this view relies on the fact that whether a belief is justified is sensitive to an agent’s total evidence. (shrink)

Moral disengagement is a process whereby the self-regulatory mechanisms that would otherwise sanction unethical conduct can be selectively disabled. The present research proposed that moral disengagement might be adopted in the endorsement of asylum seeker policies in Australia, and in order to test this, a scale was developed and was validated in two studies. Factor analysis demonstrated that a 2-factor, 16-item structure had the best fit, and the construct validity of the scale was supported. Results provide evidence for the use (...) of moral disengagement in the context of asylum seekers as a means of rationalizing conduct that may otherwise be sanctioned. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Elizabeth Hanson-Smith AUGUSTINE'S CONFESSIONS: THE CONCRETE REFERENT The chief problem facing critics who would consider the Confessions as both a literary work and a philosophical treatise remains the connection between the first nine books, the autobiography, and the last four, the metaphysical speculations on time, eternity, epistemology, and theology. A persistent desire to justify the work as an aesthetic whole has led critics on a search for thematic (...) and structural unity; they have been more successful in the former endeavor than in the latter. The interpretation of the work's plot as a peregrinatio animae, a pilgrimage of the soul, is now generally accepted as definitive; but attempts to find structural unity within that broad outline have not progressed beyond Marrou's characterization of the work as a "musical composition."1 His analogy to music has not been anchored to any concrete structural features of the Confessions and does not illuminate the connections between its content and its form. I shall attempt to prove that a unified structural model for the development of the soul in the Confessions does indeed exist and is outlined in Augustine's earlier discursive work, the De quantitate animae.2 The seven degrees or steps (gradus) of the soul's ascent to God, as sketched in the De quantitate, are deliberately fleshed out and translated into a mimetic, narrative version in the Confessions. Placing the two works side by side gives us a unique opportunity to examine a typically medieval literary form, the educative journey, in its relationship to its philosophical premises. Such a study reveals the inner formal unity of the literary work and, further, provides us with significant evidence for a re-examination of Augustine's Neo-Platonism, his supposed dualism, and his influence on later works, both literary and philosophical. In the Confessions we see one of the earliest Christian blendings of several models: first, the educative journey, the archetypal pattern familiar from the Odyssey, the Aeneid, and even The Golden Ass of Apuleius. Augustine's version, like later medieval cosmologies, also 176 Elizabeth Hanson-Smith1 77 includes a vision of the cosmic order and its relationship to human order, elements of significance in pagan philosophical works such as the Timaeus and the Dream of Scipio. But Augustine's journey also depends upon the Judeo-Christian conception of history as a series of figurae or types of the Messiah: the protagonist of the Christian educative journey joins thefigurae of the Biblical past. Christ's incarnation as Mansoul and his life on earth are the pattern of universal history from Fall to Apocalypse; Christ's life becomes a figurative pattern for the actions of Everyman.3 The Confessions is one of the earliest Christian works to apply this pattern in a narrative context. Augustine was also preoccupied with the Hexaemeron, the six days of creation and the seventh of rest. He views the exegesis of Genesis as an explanation of all subsequent life; the Ages of Man recapitulate the days of creation, as do the sacraments and the seven steps in the ascent of the soul. Thus, to the figurative pattern of Christ's "pilgrimage" from creating Logos to Incarnate God and finally to judge at the Second Coming, Augustine applies the schematic seven-fold ascent found in the De quantitate: the soul passes through the ascending steps of animation, sense, art, religion, tranquillity, initiation, and contemplation—each of which is figured by or patterned on a stage in Christ's life, as represented by the sacraments, and each of which, further, reflects a segment of universal history. The seven steps are not simply the movement of the individual soul, but the progress of Mansoul on its journey to Apocalypse. The stylistic differences between the two works—one an exposition written as Socratic dialogue, the other a metaphorical personal narrative —will no doubt give rise to differing interpretations; but one may, I think, object to certain details I suggest while still agreeing that the De quantitate provides the structuring model. Let me first define the major areas of difference between the two works. In the De quantitate, each of the levels or steps of the soul takes on a discrete, separate... (shrink)

Examines the discussions surrounding relief and reconstruction, commodity policy, and the Beveridge program for social insurance and the policy of full employment.

Kuhn propone en “Conmensurabilidad, comparabilidad y comunicabilidad” la estrategia de distinguir entre interpretación y traducción para responder a las críticas realizadas a su tesis de la inconmensurabilidad entre teorías científicas sucesivas. Esto lo lleva a considerar que la tradición analítica -ejemplificada en Quine de Palabra y Objeto- confunde ambos procesos. Me propongo revisar si es que puede atribuírsele a este autor la confusión señalada, para evaluar a partir de ello la pertinencia de las características que Kuhn le atribuye a la (...) interpretación como reaseguro de la inconmensurabilidad en su versión local. (shrink)

Last summer, I was thinking about a public service project for my disability discrimination law course. I teach the course in fall, and try to incorporate a project each year. Integrating a public service project into a traditional doctrinal course fits within the trend toward expanding teaching techniques beyond the case method in order to better prepare students for the practice of law. It was also inspired in part by the Carnegie Foundation's 2007 report, “Educating Lawyers: Preparation for the Profession (...) of Law,” as a way to foster “civic professionalism,” and to “[link] the interests of legal educators with the needs of legal practitioners and with the public the profession is pledged to serve.” That link is especially important to disability discrimination law, as issues critical to the lives of people with disabilities often go unnoticed and unaddressed by people without disabilities. (shrink)

. The time of violence: Deconstruction and value. Cultural Values: Vol. 2, No. 2-3, pp. 190-205.

On a standard interpretation, Hume argued that reason is not practical, because its operations are limited to “demonstration” and “probability.” But recent critics claim that by limiting reason’s operations to only these two, his argument begs the question. Despite this, a better argument for motivational skepticism can be found in Hume’s text, one that emphasizes reason’s inability to generate motive force against contrary desires or passions. Nothing can oppose an impulse but a contrary impulse, Hume believed, and reason cannot generate (...) an impulse. This better argument is here developed and defended. Two lines of objection to it can be anticipated: that reason actually can generate impulsive force, based on contents of its normative judgments and that reason neither can nor needs to generate an impulse, since the actions of rational agents are not determined by forceful impulses of desire, as Hume supposed. These objections are answered by pointing out their unsatisfying consequences. (shrink)

Rachel Cohon's Hume is a moral sensing theorist, who holds both that moral qualities are mind-dependent and that there is such a thing as moral knowledge. He is an anti-rationalist about motivation, arguing that reason alone does not motivate, but allows that both beliefs and passions are motivating. And he is both a descriptive and a normative moral theorist who, despite having resources for putting checks on our sentimentally-based moral evaluations, does end up with a kind of a relativistic account (...) of the virtues and vices. Professor Cohon's arguments in Hume's Morality1 are tight and vigorous. Anyone working on these . (shrink)

This article traces a line of theorisation regarding the state-civil society relationship, from Marx’s early writings to Gramsci’s conception of the integral state. The article argues that Marx developed, through his critique of Hegel, a valuable understanding of the state-civil society connection that emphasised the antagonism between them in capitalist societies. Alternatively, Gramsci’s conception of the ‘integral state’ posits an interconnection and dialectical unity of the state and civil society, where the latter is integrated under the leadership of the former. (...) The article argues that while Marx and Gramsci’s positions are, at first, seemingly incongruous ideas – as to the ‘separation’ in Marx and ‘integration’ in Gramsci – this tension can be bridged when the integral state is understood as being always necessarily unstable. The article argues that this framework can help us understand the contemporary breakdown of political rule in the phenomenon known as ‘anti-politics’. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editors’ IntroductionElizabeth S. Radcliffe and Mark G. SpencerThis issue opens with the winning essay in the Second Annual Hume Studies Essay Prize competition: “Hume’s Passion-Based Account of Moral Responsibility,” by Taro Okamura. Dr. Okamura’s essay was chosen as the 2022 winner from among papers submitted by emerging scholars from August 2021 through July 2022. Dr. Okamura received his Ph.D. from the University of Alberta in 2022. He is currently (...) a Japan Society for the Promotion of Science Research Fellow at the Graduate School of Humanities and Sociology at the University of Tokyo.The competition for the Third Prize closed on August 1, 2023, and the winner will be announced in our next issue. Please see the Call for Papers for the fourth competition in the back of this issue. The competition is open to authors ten or fewer years from the Ph.D.A special aspect of our current issue is its spotlight on Hume’s Essays, Moral, Political, and Literary. Renowned Dutch Enlightenment scholar, Frederic L. van Holthoon, presents his analysis of some of Hume’s essays, which he argues constitute Hume’s project of writing on political, or public, issues—a goal he did not get to complete with the Treatise. Also, established Hume scholar Lorne Falkenstein offers an extended review of the newly published Clarendon edition of Hume’s essays, in two volumes (edited by Tom L. Beauchamp and Mark A. Box, with Michael Silverthorne, J. A. W. Gunn, and F. David Harvey).Finally, we want to bring to the attention of our readers that, in fewer than two years, Hume Studies will be marking the 50th anniversary of its first publication. For this event, we are planning a special jubilee issue, 50:1 (April 2025). We hope to include among the unique features of that issue paragraphs or statements from our readers in answer to this query: “Of all of the articles that have been published in Hume Studies over the past 50 years, which one is most noteworthy to you? Why so?” Please see the “Call for Entries” in the back of this issue and on the Hume Studies website. We invite your responses! [End Page 193]Copyright © 2023 Hume Studies... (shrink)