Search results

This study aims to explore the reasons why some Chinese private entrepreneurs are reluctant to make charitable donations, with a focus on the perspective of “original sin” suspicion. The objective of this paper is to examine the challenges faced by these entrepreneurs, especially those suspected of “original sin,” when making charitable donations, and to provide recommendations for addressing these challenges.

Using data from the Chinese Private Enterprises Survey Database for the years 2008, 2010, 2012 and 2014, this study used ordinary least squares regression to examine the relationship between “original sin” suspicion and charitable donations from private enterprises.

This study examined the impact of “original sin” suspicion on charitable donations and found that it significantly reduces the donations of privatized enterprises. The negative impact of “original sin” suspicion on charitable donations is especially pronounced in small and medium-sized enterprises (SMEs), as well as those that have experienced changes in local leadership.

While previous research focused on the motivations of private enterprises that donated, they failed to identify which types of enterprises were reluctant to donate and why. By focusing on the “original sin” suspicion surrounding entrepreneurs in privatized enterprises and the political costs they face, this study sheds light on the challenges they encounter in charitable donations and explains why privatized enterprises, especially SMEs, are unwilling to make charitable donations.

Our Dublin correspondent telegraphed last night:

This article is modeled after Robert Michels' classic study of European social democracy. It attempts to ascertain the possibility of evolving and implementing, independent of government sponsorship, an integrative social economics. The study focuses on the largest American denomination, American Catholicism, which possesses a hierarchical structure and sophisticated techniques of communication and mobilization. It examines a representative sample of Catholic publications dividing them into three ideological categories – Augustinian, Thomist, and Liberationist – and it scrutinizes these in terms of orientation on a variety of social economic issues. The paper concludes pessimistically about the improbability of evolving and implementing an integrative social economics.

The operational framework of external financing in the correlation between the gender of entrepreneurs and firm performance remains to be resolved. This study aims to investigate the mediating effect of external financing on gender-based disparities in private firm performance and to explore its heterogeneity within the Chinese context.

Based on national data from the 10th to 13th Chinese Private Enterprise Survey, this study used a bootstrap-based mediation effect model to analyze the role of external financing as a mediator in the relationship between entrepreneur gender and firm performance.

This study found that external financing is a constructive mediator between entrepreneur gender and firm performance. Heterogeneity analysis revealed that external financing plays a complementary mediation role in the impact of entrepreneur gender on performance in West China. In the tertiary industry, external financing acts as the sole mediator for the impact of gender on firm performance. Notably, this mediating effect is present in non-startups but not in startups.

The findings suggest that external financing can improve the firm performance of female entrepreneurs. Governments and policymakers should strengthen financial support for female entrepreneurs in West China, tertiary industry and non-startup enterprises.

This paper contributes to the literature on gender and corporate governance by shedding light on the mediating role of external financing in the relationship between the gender of business owners and firm performance.

A striking feature of Jaques' work is his “no nonsense” attitude to the “manager‐subordinate” relationship. His blunt account of the origins of this relationship seems at first sight to place him in the legalistic “principles of management” camp rather than in the ranks of the subtler “people centred” schools. We shall see before long how misleading such first impressions can be, for Jaques is not making simplistic assumptions about the human psyche. But he certainly sees no point in agonising over the mechanism of association which brings organisations and work‐groups into being when the facts of life are perfectly straightforward and there is no need to be squeamish about them.

I suggest that the search for Adam Smith’s theodicy is likely to be in vain. The paper begins with a brief history of approaches to evil, emphasizing the context in which they arose, and the questions authors were addressing. Approaches most relevant to Adam Smith include those of Augustine and Calvin, and the early modern theodicies of Leibniz, Samuel Clarke and William King, as well as the attacks on them by Bayle and Voltaire. Scottish Enlightenment writers were not terribly interested in theodicy, though Hutcheson and Kames did devote space to their versions of problems of evil. David Hume’s Dialogues on Natural Religion are often taken to be classic statement of the problem of theodicy and argument against religious belief, but his concern was to demolish rationalistic theodicies rather than religious belief or practice. The paper then turns to Smith’s writings, considering similarities and differences to these approaches to evil. Smith emphasizes the wisdom and beneficence of God, and that evils we observe are part of a larger providential plan. He makes no attempt to justify the God in the face of evil, and in this respect Smith shares more with Augustine and Calvin than he does with the early modern theodicists. Smith’s approach to evil is simple and ameliorative. Smith’s approach contrasts with early nineteenth century English political economists, from Malthus onwards, for whom theodicy was important. Whatever view we take of the theodicists project of justifying an all-powerful and good God in the face of evil may, we still struggle to make sense of economic suffering and evil.

The object of this research is the reconstruction of the existing legal response by European Union states to the phenomenon of immigration. It seeks to analyse the process of conferral of protection.

One main dimension is selected and discussed: the case law of the national courts. The study focuses on the legal status of immigrants resulting from the intervention of these national courts.

The research shows that although the courts have conferred an increasing protection on immigrants, this has not challenged the fundamental principle of the sovereignty of the states to decide, according to their discretionary prerogatives, which immigrants are allowed to enter and stay in their territories. Notwithstanding the differences in the general constitutional and legal structures, the research also shows that the courts of the three countries considered – France, Germany and Spain – have progressively moved towards converging solutions in protecting immigrants.

The research contributes to a better understanding of the different legal orders analysed.

This paper aims to investigate the general rules of diplomacy and the manner of the Islamic government's behavior with other nations and governments from the viewpoint of Sufi mystics. The aim of diplomacy in Islam is not only summarized in getting benefits for her country. The aim of diplomacy in Islam is to develop human transcendence by divine teachings and is superior to just material benefits and privileges exchange. Basically, the Islam's government does not look at the other countries as a source of exploitation but as a brother or neighbor attempting to organize relations. In the current system of international relations in the world, so much attention has been paid to material benefits; but ethics and spiritualities are ignored.

Islamic diplomacy with the aim of improving moralities and spiritualities attempts to create relations with other countries. Some principles for reaching this goal based on Islamic Sufism standpoints are provided.

A total of 23 principles are introduced.

Comparative research in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and be ended to new international regulations.

Delicateness, truthfulness, and righteousness of Islamic Sufism, may turn the attentions of scholars and researchers to this viewpoint, and a new set of regulations to be codified.

Political scientists have not touched the topic from a Sufi point of view. This paper brings this approach to a new challenging arena for those who are engaged in it.

Purpose – Role-taking refusal was a foundational problem in Mead's work but was ignored by subsequent interactionists who focused on the benefits of role-taking – empathy and solidarity – but failed to examine how they are destroyed or crippled from emerging as inclusionary aspects of social consciousness. Role-taking refusal constitutes both the microfoundation of dehumanization in the case of the oppressor and, in the case of the oppressed, the microfoundation of resistance. Role-taking refusal is linked to Giddens's notion of the reflective project of the self, Omi and Winant's racial formation theory, Feagin's theory of systemic racism, and the perspective of Critical Race Theory.

Methodology – I shall portray role-taking refusal by using historical, theoretical, and empirical works, especially ethnographic studies.

Social implications – The oppressed know the image their oppressors have of them. Refusing to internalize this image is the first step – the microfoundation – of resistance. Role-taking refusal in the oppressed fosters critical consciousness, which, if solidarity with others is formed, can lead to collective action and, possibly, permanent institutional change.

Originality – “The superiority delusion” is the paradigmatic ideology of all oppressors, deployed to justify their power, privilege, and prestige. This delusion is maintained by the microfoundation of dehumanization, which is a systematic refusal to role-take from those over whom oppressors oppress. All other ideologies that justify oppression are derived from some form of “the superiority delusion,” identifying for the first time role-taking refusal as paradoxically both the original sin of social relations and the foundation of social resistance.