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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 Scottish Enlightenment, which gave birth to classical liberal thought and political economy, developed out of a strong theological tradition and was marked by significant theological conflict. Most people understand the Scottish Enlightenment through the works of David Hume, Adam Smith, and their intellectual circle of Moderate clergy and literati. Though this group represents the dominant strain of thinking in the Scottish Enlightenment, one should not neglect other important contributions made by more orthodox clergy and literati. Comparing the ideas of less well-known, but leading figures of the Moderate and the orthodox literati, Hugh Blair and John Witherspoon, reveals different views on doctrines related to salvation, human nature, and God’s providence, as well as on the nature of moral judgment and education. These differences provide important context for understanding the ideas and arguments of more influential philosophers like Smith and Hume.

In Theory of Moral Sentiments, Adam Smith reasons about how a change in one thing, A, is attended by a change in another thing, B. In expounding on such bivariate relationships, Smith sometimes seems to go out of his way to posit a state of the world in which the relationship would break down. That feature suggests an irony about knowing how a change in B attends a change in A. We might think we understand the bivariate relationship, but it holds only for certain states of the world. The relationship is circumstanced. The more one studies the Moral Sentiments, the more one realizes that circumstantiality suffuses its teachings. My discussion arrives at a place of doubt about the most important bivariate relationship – that between approval from our conscience and doing good. Smith seems to suggest, particularly at the end of his life, that a person can best know the relationship between his conscience’s approval and his doing good under circumstances of his having frank and open friendships. The implication for politics is that we want that kind of government that best conduces to frank and open friendships.

Religion and philosophy satisfy the basic human needs of understanding, belonging, and finding meaning. They provide tranquility of mind and satisfy the desire to be loved and lovable. However, they present their own failings and can counter each other in positive and negative ways, that threaten the communities of beliefs they form and their interactions. An appropriate institutional framework can control the fanaticism and sectarianism that can come with established religion and philosophy.

The case was developed from secondary sources. This descriptive case was classroom tested in undergraduate organizational behavior courses.

The 94th Academy Awards ceremony, which honored movies released in 2021, was held on March 27, 2022, at the Dolby Theater in Hollywood. Prior to Chris Rock announcing the winner in the category of best documentary film, Rock was assaulted on stage by Will Smith. On April 8, 2022, the Academy’s board of governors met to discuss disciplinary actions for Smith’s behavior. The Academy’s board decided to ban Smith from all Academy events for the next 10 years. Theories of individual behaviors and social processes can provide explanations for behaviors of Chris Rock, Will Smith, the producers and the Academy.

This descriptive case is most appropriate for undergraduate-level organizational behavior courses. The primary topics in this case align well with individual behaviors relative to emotional intelligence (EI) and motivation. The secondary topics in this case align well with social processes relative to decision-making, conflict and culture.

This paper aims to critique the rationalist theoretical framework of international mediation, which ignores emotions in analyzing the decision by conflict parties to pursue a negotiated settlement or continue fighting, and to present an alternative framework that integrates emotions.

The paper draws on psychology research on emotions and conflict to develop an emotionally informed framework for analyzing conflict parties’ decision-making regarding a settlement. It demonstrates the framework’s validity and value through a case study of the 2000 Camp David mediation to resolve the Israeli–Palestinian conflict.

A rationalist approach to mediation does not have adequate explanatory and predictive power theoretically. In practice, it can reduce the prospect of success.

The paper highlights the necessity for mediation researchers to study the effects of emotion, draw on psychology studies on conflict and explore the emotional implications of different mediation strategies and tactics.

The framework highlights the challenge of designing and conducting mediation in a way that cultivates emotions favorable to a settlement and lessens emotions unfavorable to a settlement.

This is the first study, to the best of the authors’ knowledge, to critique the rationalist framework of international mediation studies and develop an alternative framework that integrates emotions.

This paper aims to tell something of the story of the “Hawkspur Experiment” (1936–1941), a therapeutic camp organised early in the modern history of therapeutic community as an intervention into the lives of young men who were viewed to be at risk of delinquency (Wills, 1967). Although it was to have a remarkable influence on group and therapeutic community practice and theory, the authors argue that its influence is not as well-remembered nor incorporated into contemporary therapeutic understanding and discussion as it should be.

This paper is a historical reflection based on systematic examination of the clinical and administrative records of Hawkspur Camp for men, and supporting documents held in the Planned Environment Therapy Archive. In addition, the authors use published primary and secondary sources.

Hawkspur Camp was a cross-disciplinary enterprise which brought together psychoanalytic thinking, social work, an interest in groups, political activism, a concern with the dynamics and working of democracy and the application of emergent social science methods. It was overtly an intervention into the criminal justice system but was also an intentional exploration of the therapeutic benefits of community living and of a “pioneering” lifestyle; a rigorous experiment in how psychoanalytic ideas might be used in group residential settings; and a politically grounded exploration of participative democracy as a fundamental therapeutic principle.

To the best of the authors’ knowledge, this paper presents the first findings from a systematic study of the records of Hawkspur Camp.

This chapter presents the findings of an extracurricular online beta test of a competition between students of the University of Wales Trinity Saint David and the International University of Malaya-Wales. The competition is intended to promote the concept of harmonious entrepreneurship and the creation of student-led harmonious enterprises that address the global sustainability challenge and deliver a triple bottom line in which profit, people, and planet are in harmony. It reveals that extracurricular learning can attract students from disciplines other than business and can educate the participants, both staff and students, not just about harmonious entrepreneurship but also how to identify and launch an innovative harmonious enterprise that addresses a sustainability challenge. The test identifies how the competition may be improved prior to its global launch and makes recommendations for students, educators, mentors, providers, and universities as to how it might best be implemented. Once revised and launched the competition will be further tested to better understand how extracurricular learning can help advance the delivery of both entrepreneurship and sustainability education in universities and colleges around the globe.