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The purpose of this paper is to propose an approach for identifying landmark papers in the long run. These publications reach a very high level of citation impact and are able to remain on this level across many citing years. In recent years, several studies have been published which deal with the citation history of publications and try to identify landmark publications.

In contrast to other studies published hitherto, this study is based on a broad data set with papers published between 1980 and 1990 for identifying the landmark papers. The authors analyzed the citation histories of about five million papers across 25 years.

The results of this study reveal that 1,013 papers (less than 0.02 percent) are “outstandingly cited” in the long run. The cluster analyses of the papers show that they received the high impact level very soon after publication and remained on this level over decades. Only a slight impact decline is visible over the years.

For practical reasons, approaches for identifying landmark papers should be as simple as possible. The approach proposed in this study is based on standard methods in bibliometrics.

Ever since men began living in society, thinkers and philosophers aimed at defining the goal of human beings to attain in order to lead a good life. An individual, according to Plato, is insufficient by himself. Such insufficiency can be overcome only when he joins with others to meet mutual needs. Society is thus a relationship of mutual co‐operation and exchange (Aristotle, Al‐Farabi). In this relationship, everybody expects that ‘justice’ should be done to ensure one's due. Therefore, justice is the supreme value of the society. A societal condition is said to be just or a good or happy one, where everybody is ensured of his due. On the other hand, an unjust or unhappy society is that where a sense of injustice or ‘feeling of deprivation’ exists. Thus justice is a guarantee for happiness and injustice becomes the cause of unhappiness. Justice and happiness are, therefore, inextricably interwoven. Good life or happiness, the universal quest of mankind, can only be achieved, said Aristotle, in a society that is based on justice.

Man has been seeking an ideal existence for a very long time. In this existence, justice, love, and peace are no longer words, but actual experiences. How ever, with the American preemptive invasion and occupation of Afghanistan and Iraq and the subsequent prisoner abuse, such an existence seems to be farther and farther away from reality. The purpose of this work is to stop this dangerous trend by promoting justice, love, and peace through a change of the paradigm that is inconsistent with justice, love, and peace. The strong paradigm that created the strong nation like the U.S. and the strong man like George W. Bush have been the culprit, rather than the contributor, of the above three universal ideals. Thus, rather than justice, love, and peace, the strong paradigm resulted in in justice, hatred, and violence. In order to remove these three and related evils, what the world needs in the beginning of the third millenium is the weak paradigm. Through the acceptance of the latter paradigm, the golden mean or middle paradigm can be formulated, which is a synergy of the weak and the strong paradigm. In order to understand properly the meaning of these paradigms, however, some digression appears necessary.

Man has been seeking an ideal existence for a very long time. In this existence, justice, love, and peace are no longer words, but actual experiences. How ever, with the American preemptive invasion and occupation of Afghanistan and Iraq and the subsequent prisoner abuse, such an existence seems to be farther and farther away from reality. The purpose of this work is to stop this dangerous trend by promoting justice, love, and peace through a change of the paradigm that is inconsistent with justice, love, and peace. The strong paradigm that created the strong nation like the U.S. and the strong man like George W. Bush have been the culprit, rather than the contributor, of the above three universal ideals. Thus, rather than justice, love, and peace, the strong paradigm resulted in in justice, hatred, and violence. In order to remove these three and related evils, what the world needs in the beginning of the third millenium is the weak paradigm. Through the acceptance of the latter paradigm, the golden mean or middle paradigm can be formulated, which is a synergy of the weak and the strong paradigm. In order to understand properly the meaning of these paradigms, however, some digression appears necessary.

I. Introduction It is no secret that Islamic countries have entered a new epoch in which serious questions regarding the nature of their economic institutions have taken on renewed urgency. During the past few years, elan debates have taken place, both nationally and internationally, among specialists in economic sciences, specialists in traditional Islamic disciplines, and intellectual exponents of various Islamic political movements. Inherently complex, the discourse, which appears in academic and semi‐ academic publications as well as the popular press, is made distinctly more complex as it often takes place in an extremely volatile environment, which has been shaped by severe economic crises, political turmoil, and social unrest.

Mainland Chinese firms have become important international investors. Many have gained their capabilities to internationalize in a domestic institutional environment characterised by significant market imperfections. In this study, we argue that the imperfections affect firm behavior depending on firm size, ownership form, and location. We find preliminary support for the notion that large, well connected Chinese firms benefit most from institutional advantages, but that smaller firms internationalize because of institutional constraints. This represents a more nuanced view of the determinants of Chinese firm internationalization than is evident in prior research, with consequences for future theorising and empirical research on Chinese MNEs.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

Capitalism is fundamentally an economics of producers that has always served the cause of producers. Its special concern for economizing the production process in the guise of economic efficiency went always in favor of producers at the cost of interests of workers and consumers thereby creating a strong sense of economic deprivation in the conscience of workers and low‐income consumers who generally constitute the majority of the population in almost all the developed countries including the United States of America. It is this growing sense of economic deprivation that can be easily observed, especially in the big cities of the United States of America, as a catalyst for Marxist reaction. The Marxist fruit of Capitalist international economics appeared in the form of cold war within the global economy between the rich and the poor countries. Keeping in view the historical dynamics of Marxist movement, twentieth century Capitalist economists have consciously started to counter the threat of Marxism by incorporating in economics the extensive analysis of issues such as social welfare function, interdependent utility functions, intertemporal utility functions, equity in distribution, unemployment insurance, economic development, labor unionism, full‐employment of labor, economic rents, consumer protectionism etc. in the form of labor economics, public sector economics and development economics. It was no doubt a Capitalists' cleverish attempt to redress the grievances, mainly resulting from market failures, of the economically depressed classes within the Capitalist system. So far problems of the depressed classes could not be solved and are not at all expected to be fully solved within the original Capitalistic framework due to its inherent exploitative tendencies.

The purpose of this paper is to explore and evoke an old educational concept called “study”. This is learning which leads to love and love which leads to learning. It is a dynamic experience which engenders transformation whose telos is simultaneously endlessly knowable and unknowable. The paper argues that it unites humans with the world, the material world with the transcendent, speed with slowness and alignment with resistance, in a series of antinomic relationships which come together in the heart. Study, it is argued, should form the basis of true education and a truly sustainable relationship with the world.

The paper’s approach is informed by the Eastern Orthodox Christian theology of ecology, particularly its complex and holistic concept of the heart and perceiving with the heart. It revels in the antinomies fostered by this tradition.

The paper’s findings are inevitably provisional. They stress the need for beauty in educational practice and indicate that the form of study described may foster an individual sense of vocation, which can transform self and the world.

The paper hopes to contribute to a re-orientation in education, sustainability and ecology.

In an era where religion predominantly presents an integral influence on the way most people live and work, an Islamic approach in managing human resources in Malaysia is apt. This is due to the fact that Muslim employees represent the largest percentage of the workforce in Malaysia and the Malaysian government is implementing an Islamization process in the country. The purpose of this paper is to explore the extent to which Muslim employees are aware of Islamic human resource management (HRM) practices and the extent to which Islamic organisations in Malaysia practice HRM based upon the Islamic approaches as outlined by the sacred Islamic texts.

This is a survey‐based research. It uses a self‐developed questionnaire for data collection. A total of 121 Muslim employees who work in Islamic organisations participate as respondents in this paper. Factor analysis is used for data analysis.

The results show that the selected Muslim employees in Islamic organisations in Malaysia are aware of the Islamic HRM practices which they practice frequently.

Religious foundations of HRM strategies are important but are rarely highlighted in the literature. This paper would become an important reference for future studies pertaining to HRM practices in the Islamic context. An introduction to Islamic human resource practices is an initial attempt to provide managers with an additional way of managing people. For Muslim human resource managers who work in Islamic organisations, i.e. those Muslim‐owned or dealing with Islamic teachings, it is an obligation for them to not only know but also to apply the Islamic approach in managing employees. Non‐Muslim managers would have a better understanding of the expected and acceptable behaviours of their Muslim employees at the workplace. Among the behaviours expected of true Muslim employees; regardless of whom they work for, are honesty, trustworthiness, and continuous determination to work for the best.

This paper is unique from other previous studies for instead of discussing Islamic management in general, this paper explores in depth every function of HRM based on authentic Islamic sources, as well as providing empirical evidence.