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The purpose of this study is to develop and test a theoretical model of Fairtrade buying behavior that supports Sustainable Development Goals (SDGs) by addressing the nexus between just-world beliefs, along with the normative influences, self-identity and altruistic values.

A conceptual framework on the influence of just-world beliefs for Fairtrade purchase intentions is proposed to analyze the role of just-world beliefs on the effects of normative influences and altruistic values for the intention to purchase Fairtrade products that support SDGs. These conceptualizations are empirically tested on a representative sample of 217 consumers.

Just-world beliefs play a central role in the purchase intention by having a direct effect on purchase intention and an indirect effect mediated by personal norms and self-identity. They partially mediate the effects of altruistic values and social norms on the purchase intention of Fairtrade products that support SDGs.

The research provides a better understanding of the influences of these contextual variables on ethical consumption and contributes to both the theory and practice of how businesses can achieve SDGs. The psychological rationale of just-world beliefs provides a new approach to marketing strategy and communication aimed at increasing purchase intention of Fairtrade products that support the fundamental goals of the UN sustainable development.

The objective of this paper is to contribute to the accounting education literature by demonstrating that there are significant differences in judgments between Australian and Chinese subjects studying within an Australian university with respect to an important issue in accounting, namely, aggressive financial reporting practices. Aggressive financial reporting is the exercise of professional judgment by accountants (including students preparing for a career in accounting) that fails to depict ‘financial reality’. Our study provides some evidence on the influence of culture (operationalised as one's ethnic background), as well as a personal belief variable, ‘belief in a just world’, on students acceptance of aggressive financial reporting practices. The results have implications for improving accounting education. We suggest that assumptions about uniformity in perceiving Western notions of independence and objectivity embedded in official national and international accounting pronouncements are reflections of ‘culture‐blindness’. Additionally, we suggest that accounting educators may like to ensure that the meanings intended in the official accounting pronouncements which are used as primary teaching material are conveyed to students within specific cultural contexts. Moreover, accounting educators and students need to pay greater attention to the role of various contextual factors in the international accounting harmonisation process.

Little is known about how religious-related beliefs (i.e. karmic beliefs and beliefs in a just world) might affect consumers to engage in more environmentally friendly behavior. Drawing on the justice motive theory, this study aims to explore the individual, complementary, congruent and incongruent impacts of karmic beliefs and belief in a just world on consumers’ proenvironmental consumption.

A sample of 736 consumers was recruited by means of a mall-intercept survey in the most populus cities in Vietnam. An advanced technique – polynomial regression with response surface analysis – was used to test the hypothesized model, whereas the PROCESS macro approach was used to estimate indirect effects.

The findings indicate that while karmic beliefs do not directly affect proenvironmental consumption, they can inspire environmentally friendly behaviors through belief in a just world. High levels of both beliefs enhance proenvironmental consumption, but imbalanced levels erode such behaviors. Importantly, the findings revealed gender differences concerning the role of religious beliefs in influencing proenvironmental consumption among male and female consumers.

The findings of this study offered several theoretical and managerial implications for proenvironmental consumption.

The research provides new insights into how religious beliefs (karmic beliefs and belief in a just world) affect, interact, balance and imbalance with each other to trigger proenvironmental consumption. The research also contributes to the sustainable consumption literature by indicating the mediation roles of belief in a just world and proenvironmental consumption intention in the relationship between beliefs in karma and actual proenvironmental consumption behavior, as well as offering empirical evidence about the gender differences regarding these relationships.

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.

This study aims to investigate the mediating and moderating effects of psychological ownership and belief in just world in the relationship between transformational leadership and work engagement.

The data were collected from 183 lecturers who teach in an Indonesian university. The questionnaires covered transformational leadership, psychological ownership, belief in just world and work engagement. The collected data were examined with structural equation model analysis.

The results demonstrated a significant moderated mediation index, which indicated that the relationship between transformational leadership and work engagement is mediated by psychological ownership and is moderated by belief in just world.

To achieve higher work engagement, organizations should increase employees’ feelings of ownership and boost just world belief.

The present study offers new insight on how personality trait plays a moderating role in the relationship between transformational leadership and work engagement.

The purpose of this paper was to investigate the influence of applicants' justice beliefs (i.e. belief in a just world and belief in tests) on justice expectations with respect to a forthcoming application for the job of prison guard. Further, it aims to study the moderating role of direct experiences on the relationship between beliefs and justice expectations.

A written survey was administered to 803 applicants, just before the start of the selection procedure. Data were self‐reported and collected at one point in time.

Significant positive relationships were found between both beliefs (i.e. belief in a just world and belief in tests) on procedural and distributive justice expectations. Moreover, the relationship between belief in tests and both types of justice expectations was stronger among experienced applicants. Conversely, the relationship between belief in a just world and distributive justice expectations was stronger among inexperienced applicants. This moderation was not found with respect to procedural justice expectations.

Insight into how justice expectations are formed in selection contexts, and consequently, how organizations can influence these expectations, is largely missing. Bell, Ryan, and Wiechmann provided a conceptual model on antecedents of justice expectations but its theoretical underpinning is rather weak and not well‐understood. Construal level theory was used in this study as a theoretical basis to predict how applicants might form justice expectations with respect to future selection procedures.

A self‐help guide to achieving success in business. Directed more towards the self‐employed, it is relevant to other managers in organizations. Divided into clear sections on creativity and dealing with change; importance of clear goal setting; developing winning business and marketing strategies; negotiating skills; leadership; financial skills; and time management.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).