This article is a within- and cross-country examination of the impact of fair trade certification on consumers’ evaluations and attitudes toward ethically certified products. Across three experimental studies, the authors analyze how different levels of brand familiarity and fair trade expertise impact consumer decisions. The authors study this phenomenon across markets with different social orientation cultures to analyze potential dissimilarities in the way consumers evaluate and behave toward ethically certified products. Findings suggest that fair trade certifications enhance product valuations. However, (...) this effect is especially observed for low familiar brands, once the level of fair trade expertise increases. Findings also suggest that there are individual cultural differences with respect to social and environmental labeling expertise that may account for some of the unexplained variation in choice behaviors observed across countries. Results indicate that especially in more (mature) individualistic markets (vs. collectivistic) consumer ethical behavior seems to be greatly influenced by consumers’ perceptions about the eligibility of brands using (or not) fair trade. This effect is strengthened by the significant mediating role of consumers’ ethicality perceptions on the relationship between fair trade and the willingness to pay for brands. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

There are certain terms which, for reasons no longer discoverable, have taken on an emotional force which impels people either to admire what they seem to stand for or to dislike it. Among such terms are the temporal and the eternal, the dynamic and the static, the unified and the multiple, the universal and the local. At the present time to say that a work of art, for instance, has been “universally admired” is presumably also to say that it is (...) better than one which is admired only in France or Italy or the United States. To say that courage or truthfulness or charity have always been “highly esteemed” is also to say that they are inherently nobler qualities than, for example, originality or wit, which are highly esteemed only in certain epochs. It is this curious aura of emotivity which Professor A. O. Lovejoy in one of his ingenious terminological inventions once called “metaphysical pathos.” “Metaphysical pathos” is not merely the name for the power which terms have of stimulating pleasant emotions, of making men feel that the things they name are good. It may also be of an unpleasant sort. It may induce dislike as well as admiration. Where one man speaks of the dynamic with something approaching awe, another calls it “aimless striving” or “spiritual restlessness,” forgetting that only a hundred and fifty years ago the German Romantic philosophers could think of no nobler end of man than striving for striving's sake. Hence it is always useful and for the most part necessary to look closely at those abstractions by means of which we justify our programs. It is for this reason that it may be well to examine one of our own sacred words, “tradition,” which seems to have replaced even that perennial favorite of the poets, “nature.”. (shrink)

If one were to arrange the history of the ideas of violence and aggression in periods, the first would be that in which such evils were accepted as an integral part of cosmic history. I refer to what we know of Zoroastrianism. According to this complex of ideas there is a constant battle going on between the forces of evil and those of good, a battle whose ground extended to the limits of the universe. Little if anything is known of (...) the sources of this cosmology but judging from appearances it looks as if they were the frank acceptance of the empirical observation that evil is an active force, autonomous and normally present in all human affairs. History would seem to be the result of an ever-living struggle between evil and the good. That the two sets of contradictory forces are given divine names, Ahura-Mazda and Ahriman, is of no importance here. What is of importance is the acceptance of the evil powers as something inevitable and the relegation of the triumph of goodness to the infinitely remote future. (shrink)

Epistemologias: Nesta obra, além dos capítulos de cunho epistemológico e antropológico, estão incluídos textos que problematizam a colonialidade e a decolonialidade. Essas concepções dinamizam a aproximação do pensamento crítico mundial a partir do lugar de reflexão dos(as) autores(as) dos continentes africano e latino-americano. Os temas abordados discutem a função que o racismo epistêmico desempenhou na reprodução de privilégios na estrutura social do pensamento contemporâneo. Assim, pressupostos epistemológicos aqui trabalhados sinalizam uma visão de mundo e de ser humano. Os apreciadores de (...) uma boa leitura identificarão nos quatro eixos (Filosofia, Bioética, Teologia e Direitos humanos) novos horizontes e o rompimento de fronteiras da afrocentricidade e ancestralidade epistemológica do pensamento diaspórico. -- Pucpress. (shrink)

PART ONE IDENTITE ET REALITE The program of Emile Meyerson's investigations is to discover inductively the a priori principles of human thinking. ...