THE MOST reliable measure of any anti‐corrosion treatment in a fluid carrier is to monitor continuously for the products of corrosion; the failure of the system or treatment then…
Abstract
THE MOST reliable measure of any anti‐corrosion treatment in a fluid carrier is to monitor continuously for the products of corrosion; the failure of the system or treatment then becomes evident long before serious damage results—axiomatic perhaps, but difficult. In fact, so difficult has such analysis proved to be in practice that the majority of corrosion measurements have been made on second‐order parameters, e.g. in water, the dissolved oxygen content, the hydrazine content, pH, conductivity and even electro‐potentials. From this accumulation of data one assumes that any change in the water background will show up as a change in one or more of these parameters.
A collection of essays by a social economist seeking to balanceeconomics as a science of means with the values deemed necessary toman′s finding the good life and society enduring…
Abstract
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.
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The aim of this chapter is to argue that charisma is a collective representation, and that charismatic authority is a social status that derives more from the “recognition” of the…
Abstract
Purpose
The aim of this chapter is to argue that charisma is a collective representation, and that charismatic authority is a social status that derives more from the “recognition” of the followers than from the “magnetism” of the leaders. I contend further that a close reading of Max Weber shows that he, too, saw charisma in this light.
Approach
I develop my argument by a close reading of many of the most relevant texts on the subject. This includes not only the renowned texts on this subject by Max Weber, but also many books and articles that interpret or criticize Weber’s views.
Findings
I pay exceptionally close attention to key arguments and texts, several of which have been overlooked in the past.
Implications
Writers for whom charisma is personal magnetism tend to assume that charismatic rule is natural and that the full realization of democratic norms is unlikely. Authority, in this view, emanates from rulers unbound by popular constraint. I argue that, in fact, authority draws both its mandate and its energy from the public, and that rulers depend on the loyalty of their subjects, which is never assured. So charismatic claimants are dependent on popular choice, not vice versa.
Originality
I advocate a “culturalist” interpretation of Weber, which runs counter to the dominant “personalist” account. Conventional interpreters, under the sway of theology or mass psychology, misread Weber as a romantic, for whom charisma is primal and undemocratic rule is destiny. This essay offers a counter-reading.
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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…
Abstract
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.
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A growing number of Muslim countries are expressing the desire, and even in some cases taking serious actions, to turn to strict Islamic laws and teachings in modelling their way…
Abstract
A growing number of Muslim countries are expressing the desire, and even in some cases taking serious actions, to turn to strict Islamic laws and teachings in modelling their way of life including their economic behaviour. It is the purpose of this paper to investigate the economic implications of these laws i.e. the teachings of the Holy Qur'an, the traditions of the Holy Prophet Muhammad and the practices of early Muslims. In particular, some are concerned that the application of Shariah could impair the economy's ability to accumulate capital since Islamic principles aim at the establishment of a greater degree of social and economic justice through continuous redistribution of income and wealth in favour of the poor and needy. First, Islam does not favour the concentration of wealth in the hands of a few. The Qur'an says,“… in order that it (i.e. wealth) may not merely make a circuit between the wealthy among you”, secondly, Muslims must contribute a proportion of their income and wealth called “Zakat” for the use of the poor and needy. “Keep up prayer and pay Zakat” is the constant term of the Holy Qur'an. There are at least twenty‐seven passages in the Holy Qur'an where the order to pay Zakat and the order to establish prayer occur jointly. Thirdly, Islam urges the believers to spend generously in the cause of God i.e. on the poor and needy. Thus the Qur'an says, “Speak to my servants who have believed that they may establish regular prayers and spend in charity out of substance” (Chapter 14, Verse 31). The Qur'an also says, “Believe in God and His Prophet and spend in charity out of the substance whereof He has made you heirs. For those of you who believe and spend in charity is a great reward”. The reward for spending in charity is specified in Chapter 2, Verse 261, where God says, “The parable of those who spend their substance in the way of God is that of a grain of corn; it groweth seven ears, and each ear hath a hundred grains. God giveth manifold increase to whom he pleaseth; and God careth for all and He knoweth all things”. Fourthly, Islam urges the wealthy to lend God “beautiful loans” in the form of spending in charity. Thus the Qur'an says, “If ye loan to God a beautiful loan, He will double it to your credit and He will grant your forgiveness. For God is most ready to appreciate service, most forebearing”.
There can be few who will regret the departure of 1966. As he makes his way towards that dim hall where the years are supposed to sit on their granite columns there will be few…
Abstract
There can be few who will regret the departure of 1966. As he makes his way towards that dim hall where the years are supposed to sit on their granite columns there will be few sighs at the parting. The year has been ‘a holy terror’ to almost everybody. Contraction has been its forte and uncertainty its foible. There have been severe restraints on enterprise, the crushing of many hopes and an air of apathy verging on despair. Future historians may well describe contemporary events as taking place ‘in the year of the Freeze’, much as it was once common to say ‘in the year of the French Revolution’.
Hossein Sayyadi Tooranloo and Pedram Azizi
The validity and legitimacy of auditing profession depends on trust as one of the most important assets of auditing profession that trust itself is directly derived from capacity…
Abstract
Purpose
The validity and legitimacy of auditing profession depends on trust as one of the most important assets of auditing profession that trust itself is directly derived from capacity of this profession in responding to responsibilities. The present research has tried to identify 15 ethical values in auditing and analyzing causal relationships of ethical values in auditing from Islam’s perspective using fuzzy decision-making trial and evaluation laboratory (DEMATEL) approach. The purpose of this paper is analyzing causal relationships of ethical values in auditing from Islam’s perspective because ethical values improve auditing and keep the auditor’s independence.
Design/methodology/approach
Reviewing the literature and conducting a survey among 14 certified auditing experts, 15 ethical values in auditing were identified according to Islamic law using fuzzy DEMATEL techniques. Adopting this approach, the study was then to determine causal relationships and to identify influential values.
Findings
Based on the findings, the metrics “independence” with (D−R) = +1.045 was identified to be the cornerstone of the auditing profession. Independence is an essential component for users’ trust in the financial statements. If it is ignored, many other values will further make no sense. Truth-seeking as a value with (D + R) = +3.289 has the greatest interaction with other values, and this reveals that truth-seeking is one of the most significant auditing missions. Additionally, the value “trust” with (D−R) = −1.605 is mostly affected by other variables, suggesting that other values strongly influence this value, and it will be distorted if other values are ignored.
Research limitations/implications
Auditing ethics is one of the most important and striking factors that maintains the credibility and dignity of the auditing profession. Today, the society’s expectations from auditing and accounting professions have increased. Increasing these expectations requires official accountants to provide their professional services in the form of ethical auditing. As this model has been designed using the ideas of the Muslim professional experts, the results may be different from those of non-Muslim professional experts.
Originality/value
Considering that identified values are of great importance in Islam religion, it seems that using Islamic culture and pragmatic tone by professionals, scholars and legislative bodies is necessary to create changes required in the current business culture and as the result to create fundamental changes in professional behaviors of auditing area. This study is the first to provide evidence on the improvement of auditing based on a review of auditing studies in Islam.
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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…
Abstract
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.
Details
Keywords
Written partially in response to a previous paper published in this Journal suggesting that leadership and leaders are categorised as ‘transformational’ or ‘transactional’, the…
Abstract
Written partially in response to a previous paper published in this Journal suggesting that leadership and leaders are categorised as ‘transformational’ or ‘transactional’, the author suggests that these definitions are too narrow to be reflective of reality. It is instead argued that true and effective leaders operate in a multidimensional framework that combines styles, skills, attributes and abilities that fall within what we commonly refer to as management and leadership. It is suggested that there is a need to move on and to accept that there is not an all‐encompassing model, definition or style of leadership.