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With concern on cross-religion research, this study aims to examine Christian consumer attitude towards Islamic TV advertising in Indonesia. This study includes together both subjective norm and dogmatism in an analysis as moderating variables.

An online survey for 186 sample respondents was conducted to test nine hypotheses. Multi-group moderation test was conducted to test the moderation effect of subjective norms and dogmatism on the model.

The results indicate that Christian intrinsic religiosity has a significant negative relationship with Islamic TV advertising credibility. Consumers’ attitudes towards Islamic TV advertising are proven to be the consequence of Islamic TV advertising credibility, even if the relationship is inverted. Moreover, this study concludes that subjective norms and dogmatism significantly moderate the relationship between Islamic TV advertising credibility and attitudes towards Islamic TV advertising differently. Subjective norms tend to weaken the relationship, while dogmatism strengthens it.

During the process of this study, the authors uncovered three research limitations. First, too many measurement items for dogmatism eliminated from the analysis. Second, having balanced proportion for the high and low group has become the concern of this study, Third, a sample size of 186 is not adequate for such a complex model.

Managers should employ endorsers with multi-faceted images who can be accepted by all segments of society to combat the negative perception and attitudes of Christian consumers on Islamic attributes in TV advertising.

This paper contributes to the literature on cross-religion marketing research, especially on the topic of advertising, by comparing the internal influence (dogmatism) and external influence (subjective norm) on attitude towards Islamic TV advertising.

Pupil control behaviour is conceptualized as a continuum ranging from “custodialism”, which views students as irresponsible and undisciplined needing strictness and punishment to “Humanism”, which emphasizes a democratic atmosphere in which students are capable of self‐discipline and are treated accordingly. The theoretical framework relates dogmatism, pupil control ideology and pupil control behaviour. The general hypothesis is that closed‐mindedness will be positively related to custodialism in pupil control ideology, which in turn manifests itself in custodial pupil control behaviour. The prediction was supported. The results of the investigation indicate that dogmatism and pupil control behaviour are related; but more importantly, that the association is not direct. The analysis suggests that dogmatism operates through ideology to structure behaviour.

Explores the effects of dogmatism and social class variables on consumer ethnocentrism and formulates hypotheses linking these variables. Also considers the effects of a number of classificatory variables on consumer ethnocentrism. Reports the findings from a survey of consumers in Malta which show not only that dogmatism and age are positively related to consumer ethnocentrism but also that consumer ethnocentrism is lower among consumers with higher levels of education. Discusses the implications of these findings.

Within the organizational setting of the school, the extant literature revealed five empirically‐determined variables to be manifestations one way or another of authentic behaviour, namely, Halpin's thrust and esprit on the Organizational Climate Description Questionnaire; Willower's pupil control ideology on the Pupil Control Ideology Form; Rockeach's dogmatism on the Dogmatism Scale, Form E; and ambivalence on Socman's Ambivalence Scale. On the other hand, Schutz's Fundamental Interpersonal Relations Orientation Scale (FIRO‐B) determined an individual's expressed behaviour toward others as well as his wanted behaviour from others in three areas of interpersonal relationships: inclusion, control and affection. In other words, Schutz had demonstrated empirically that inclusion, control and affection parimoniously explained how two actors related to one another. The research question, therefore, posed was: Do an individual teacher's expressed as well as wanted behaviours of inclusion, control and affection, as predictor variables, predict (p <.05) his own esprit, thrust, pupil control ideology, ambivalence and dogmatism, the latter thus being the criterion variables?

The purpose of this paper is to look at congruence effects between region and origin of producer on wine evaluations, and review if and how these two features are evaluated together, to determine authenticity, quality and price perceptions. Is a French wine better because it is made in France, because it is made by a Frenchman, or because a Frenchman made it in France?

A 2×2 factorial design was devised and 206 Americans were surveyed using empirical methods and online survey data.

The results show that region and producer are important considerations when consumers evaluate wine. Old world wines are perceived as more authentic regardless of who makes them, but it is also demonstrated that when origin features are incongruent, consumers associate similar quality to wines, but at different prices. Wine dogmatism is shown not to impact wine evaluations.

Marketing the origin of the winemaker rather than just the origin of the wine signals more information to consumers. Incongruence signals higher price points but congruency influences authenticity perceptions. Quality and price perceptions are not moderated by wine dogmatism.

Whereas previous research focused on general wine origin, this paper offers a relevant contribution to the place of origin literature in that it clarifies the relationship between the where and who for wines and how these two features together influence consumer perceptions. For the first time, the concept of wine dogmatism is discussed and a preliminary measurement of the trait is devised.

Caldwell’s Beyond Positivism was a key publication that helped precipitate the consolidation of the methodology of economics into a distinct subfield within economics. Reconsidering it after 35 years, it is striking for its antinaturalism (i.e., its lack of deference to the actual practices of economics) or, perhaps, for its meta-naturalism (displayed in its excessive deference to the philosophy of science) and for its defense of pluralism. It offers pluralism as an unsuccessful defense against dogmatism. Against Caldwell’s pluralism, dogmatism is better opposed by a commitment of fallibilism and scientific humility. Caldwell’s defense of Austrian methodology is taken as a case study to illustrate and investigate his key themes and the issues that they raise.

This study aims to build on recent research, by investigating and examining how likely it is that Chinese locals (i.e. host country nationals (HCNs)) would offer support to expatriates from India and the USA.

Data were gathered from 222 participants in Chinese organizations, asking them to respond to questions about their willingness to offer support to expatriates.

As predicted, perceived values similarity was significantly related to higher dogmatism, which had a significant positive relationship with ethnocentrism. Further, ethnocentrism had a significant negative relationship with willingness to offer support.

All data were collected from the participants at one point in time, so the study's results are subject to common method bias. Also, it only included India and the USA, as the two countries of origin of the expatriates.

Given HCNs do not automatically offer support to all expatriates, organizations might consider sending expatriates who are culturally similar to HCNs, as they are more likely to receive support, which will help their adjustment and thus organizational effectiveness.

This study adds to the small, but growing, number of empirical investigations of HCN willingness to support expatriates.

This research aims to contribute to the existing literature on the image of global and foreign brands, but analyzing the impact on these brands, both ethnocentrism (CE) and xenocentrism (XEN) in the consumer. It also analyses the effects of XEN, dogmatism and national identity in the CE.

A cross-cultural and quantitative study was carried out, through a total sample of 778 valid questionnaires collected online of which 451 questionnaires were from a developing country (Colombia) and 327 questionnaires were from a developed country (Spain). The data were processed through PLS-SEM software 3.2.7, which is usually used in this type of predictive studies, also containing variables of formative and reflective type.

Results show that XEN has a positive impact on the image of global and foreign brands, whereas CE does not always have a negative effect on the image of global and foreign brands, as was believed. Both effects are moderated by the national culture and the perceived brand globalness. XEN also has a negative impact on CE while national identity and dogmatism influence positively CE.

This research performs the analysis of the effects of XEN together with CE on the perceptions of a service global brand, considering the moderating effects of the national culture and perceived brand globalness were taken into account, between a developed country and a developing country.

When Stalin, in 1936, declared socialism achieved in the Soviet Union, he opened the door for the codification of the political economy of socialism beyond Marx’s political economy of capitalism. Indeed, at the same time as he executed the tyrannical policies he is known for, he led a series of private conversations with economists about a textbook on the political economy of socialism that spanned nearly 20 years. In these conversations, Stalin repeatedly argued for an open debate and against dogmatism. Most notably, he accepted the existence of the so-called law of value in socialism, which appears to subject the state to scientific authority. Reconstructing these conversations, we show that his claim to a pluralist scientific debate helped paper over his tyranny, first by diverting attention from the real issues, second by establishing his personal authority as an intellectual, and third by creating conflicts that would exclude his opponents.

In this paper I argue that the liberal problem of religion, which defines religion in terms of dogmatism or opaque justifications based on ‘revealed truth’, needs to be rethought as part of a broader problem of dialogue, which does not define religion as uniquely problematic.

Habermas argues for religious positions to be translated into ‘generally accessible language’ to incorporate religious citizens into democratic dialogue and resist the domination of instrumental rationality by enhancing ‘solidarity’. I contrast this with Rowan Williams’ and Gadamer’s work.

Williams conceptualises religion in terms of recognising the finitude of our being, rather than dogmatism or opacity. This recognition, he argues, allows people to transcend the ‘imaginative bereavement’ of seeing others as means. Using Williams, I argue that Habermas misdefines religion, and reinforces the domination of instrumental rationality by treating religion as a means. I then use Gadamer to argue that the points Williams makes about religion can apply to secular positions too by recognising them as traditions subject to finitude.

This is original because it argues that the liberal problem of religion misdefines both religion and secular positions, by not recognising that both are traditions defined by finitude. To reach, dialogically, a ‘fusion of horizons’, where religious and secular people are understood non-instrumentally in their own terms of reference, will take time and not trade on immediately manifest – ‘generally accessible’ – meanings.