Search results

This study aims to explore what characteristics contribute to the definition of relevance in business-to-business (B2B) marketing research and how/why different strands of B2B marketing maintain or lose their relevance.

This study is conceptual. It adopts a performative-phenomenal standpoint for B2B marketing research and approaches relevance through the concept of episteme, which is considered pivotal for understanding this phenomenon.

This study proposes four axioms that define the characteristics of relevance in B2B marketing research and discusses their implications for scholars and practitioners. Consequently, an action plan for revitalizing B2B marketing research is developed, comprising learning and temporal dimensions, resulting in nine different relevance types.

The central argument put forward in this study is that different research strands of B2B marketing have deeply rooted epistemic underpinnings that influence their interpretation of relevance. Consequently, fostering dialogue between practitioners and scholars is considered necessary to sustain relevance in B2B marketing research. B2B scholars are urged to think beyond their subspecialized silos and acknowledge how the business environment and the various strands of B2B marketing congruently shape B2B marketing relevance, while also embracing research methods that bring them closer to business practice.

Marketing practitioners and academics continue to drift apart. This study puts forward three recommendations to bring marketing academics and practitioners closer together.

The study contributes to the B2B marketing literature by grappling with the theory-praxis gap and critically exploring what constitutes relevance in B2B marketing research.

The current study aims to explore the role of stories in organizational sensemaking processes. Rather than positioning stories as one among many different sensemaking mechanisms, it is argued that stories allow a particular kind of sensemaking that is inherently open‐ended, distinguishing it from theoretical and propositional explanations for organizational phenomena. Drawing on previous Foucaultian discussions of epistemes, the paper aims to introduce the notions of epistemic impasse and epistemic spillover, arguing that cross‐functional interaction can cause tensions between incompatible epistemic bases, and that stories can act as a mechanism to overcome such tensions.

A qualitative methodology is used to illustrate the above mechanism in an ethnographic, participant‐observer study of a university student‐support center.

The results show how storytelling led to an increasingly open and ultimately universalizing tendency with the center, thus demonstrating both the potentials and limits of using stories within organizations.

The current paper adds to the storytelling literature by showing how stories not only act as a sensemaking mechanism, but also reimagine the definition of sense in a way that makes it more polyvalent and open to multiple epistemic standpoints.

There is a growing desire for more scientific and technical knowledge regarding Africa. This is because Africa has the potential and opportunity to generate impactful research. However, this potential is not optimized because of several constraints, including the lack of systematic reviews and models of knowledge management and paradoxical trends in Africa. The purpose of this paper is to review studies on knowledge management and associated paradoxes in Africa and a paradox-conscious African knowledge management model. The autochthonous African model that the authors propose has implications for global knowledge management.

The authors review studies on knowledge management and paradoxes on Africa.

The authors propose a model and identify 12 paradoxes broadly categorized as industrial, political and social.

The paradoxical tensions characteristic of Africa may be considered integral to business and policy rather than local expressions to be solved through international “best practice.”

The model this paper propose enables theoretical and empirical studies of knowledge management sensitive to the paradoxical tensions associated with autochthonous management knowledge and autochthonous knowledge management.

The purpose of this conceptual paper is to develop a discussion expounding the Islamic perspective of corporate governance as a special case of a broader decision‐making theory that uses the premise of Islamic socio‐scientific epistemology. Islamic epistemology is premised on the divine oneness of God. The worldly explanation of divine unity is done by means of specific laws and instruments that make the Islamic epistemology functionally viable in developing, implementing and inferring from the application of the epistemological rules to different issues. In the present case the issue is of corporate governance.

The development and conclusions of this discursive paper as a conceptual one point out the possible application of a process‐oriented epistemology of unity of knowledge to corporate governance. The underlying methodology of institutional discourse and integration with dynamic parameters is formalized.

The end results of the conceptual framework of this paper on corporate governance are contrasted with the approach to corporate governance in mainstream literature. Also the same Islamic theoretical and philosophical background of corporate governance is examined from the dual (mixed) Islamic economic and institutional perspective.

The practical implications of the Islamic idea of corporate governance are immense in studying transaction cost minimization in decision‐making environments. In this regard it is argued that the theory of Islamic corporate governance presents a discursive process, transparency and institutional participation that reduce transaction costs.

The paper contributes fresh knowledge in corporate governance theory in the light of two central issues. First, an organic preference formation is studied by a process model. Second, transaction cost is minimized while pursuing a discursive and participatory model of decision making in an environment governed by the systemic meaning of unity of knowledge as its episteme. Relevant institutional policies can be developed in the light of such systemic discursion under the episteme of unity of knowledge understood and applied in the systemic organic sense.

The purpose of this paper is to address the following question: how do we derive a systemic understanding of community, business and microenterprise linkages in the light of the cardinal episteme of Islamic belief, Tawhid?

The worldview of unity of the divine laws termed in the Qur'an as Tawhid (oneness of God or equivalently oneness of the divine laws and also unity of knowledge) is explained in the form of a general socioeconomic paradigm. This worldview is then used to address the complementary relationships between microenterprises and their embedded social environment comprising community and business.

The participatory development interrelationships explained by means of circular causation between the variables representing community, business and microenterprise comprise a specific example of application of the Islamic episteme of unity of knowledge to entities that exist in embedded learning systems. Such learning systems are governed by the episteme of unity of knowledge as explicated by the Qur'an and the Sunnah (Prophetic guidance). These together form the foundation of every Islamic methodological inquiry and application. Examples of microenterprises are Pasar Pagi (morning markets) and Pasar Malam (night markets) in Indonesia. Other comparative examples are given.

This paper shows how participatory development and sustainability‐by learning paradigms arise uniquely from the epistemic foundations of unity of knowledge (Tawhid). The productive transformation of microenterprise groupings through their complementary relationships with community and business is shown to invoke the Tawhidi epistemic worldview. The result of such complementary social embedding is expected to result in enhanced organization and productivity of microenterprises. The paper offers policy prescriptions for such participatory development change.

Learning field of events is characterized by the occurrenceof random and uncertain phenomena, all of which have probabilistic distributions. The meaning of learning is exchange by interdependence between interacting agents. Such agents are both the human entities and the non‐human ones. Thus, in a learning field of probabilistic events there are complex forms of interaction between the domains of mind (human cognition) and matter (world‐system). The purpose of this paper is to formalize and study such interactions by the epistemology of unity of being and becoming of relations between given variables in analytical perspective.

The critical argumentation and search in this paper leads to the premise of the episteme of unity of knowledge. It is found singularly in the doctrine of the paired universe of the Quran. The episteme of oneness of the monotheistic law and its consequential forms establish the axiomatic basis of the criterion function representing the phenomenon of probabilistic learning field. The authors refer to this criterion as wellbeing. It conceptualizes and measures the degree of unity of being and becoming that exists between the variables of a specific problem under investigation.

The results of this study formalize the probabilistic model of learning. The simulated evaluation of the probabilistic form of the wellbeing function brings out the synonymous results between unity of knowledge and its impact on the unity of the world‐system induced by the knowledge‐flows. Such a transformation of a world‐system presents the meaning of endogenous (or systemically self‐regenerated) ethics and morality in such broader fields of choices involving embedded learning systems.

The dynamics of pervasive complementarities arising from learning by unity of knowledge, and considerations of ethics and morality remain exogenous factors in economic theory. This paper, instead, has formalized ethical endogeneity in models of decision‐making with probabilistic learning fields that remain embedded in complementarities by interaction and integration across economic, social and ethical systems.

The purpose of this research is to enable the examination of sensemaking mechanisms, inherent in the discourse of organizational spirituality (OS), which embed meanings this discourse creates. In order to achieve this goal the paper explores the pivotal notion of “spirituality” in OS, examines the conditions of emergence of its main characteristics, and inquires into OS participants' mental processes which help to sustain it. Thus, the conceptual space is critically explored in which organizational actors make their commitments to attain goals by spiritual means and in which the alleged causal mechanisms operate.

The approach taken is a critical analysis of literature and empirical material.

The logic of OS conceptual framework is vastly inconsistent with rationalism, which underpins typical functionalist assertions of OS proponents. The central OS notion – spirituality – lacks concrete and independent characteristics. It can be perceived as a mere classification tool which groups together certain “positive” phenomena, perspectives or outcomes. The legitimacy of this operation within the discourse is guaranteed by its episteme – the set of rules, which makes certain moves possible and excludes some others. It may easily enforce or preclude the particular interpretations of organizational reality or validity of certain initiatives. The latter hints at the political dimension of OS.

Potential researchers should be sensitive to the issues of logical circularity of OS discourse and its degree of incoherence with rationalist assumptions. The design of research on OS should attempt to delve into meanings created by OS discourse profiting from proximity to research subjects ensured by careful application of qualitative methods. Research could focus more on the political dimension: issues of power relations; methods of exerting influence; gaining support, etc., instead of contemplating more vague territories which OS studies seem inclined to explore. These results refer to a limited number of participants and organizations and are not fully generalizable, which is inevitable in qualitative research. The geographical concentration of the research sample might have affected the results to some extent, however this fact is innocuous to the overall validity of this study.

Beyond the scope of many recent papers that emphasize the positive role of organizational spirituality as a means of attaining particular objectives, the paper offers an alternative approach in which OS makes such calculations very difficult, and yet creates conditions which are conducive to advancing OS participants' political agendas.

A methodological study of religion including moral, ethical, and social values and economics takes us into the search, discovery, and establishment of a formal epistemological premise. Social economics is now studied as a methodological investigation of evolutionary and embedded systems integrating the moral, social, and economic systems. Thus an integrated theory of religion representing the realm of moral and social values and economics is formalized. The paper aims to discuss these issues.

The author writes on the conjoint methodological perspective of the integrated domain of religion and economics. A formal ontology of the unified field of religion and economics is established in such an inter-causal and organically unified realm of moral, social, and economic values. A phenomenological model of the unified worldview that applies to a systemic concept of “everything” emerges. This methodology and the immanent phenomenological model relating to it convey the principle of inter-systemic organic symbiosis by a unique and universal worldview.

The systemic integration between religion and economics is formally studied within the immanent system methodology that formalizes inter-disciplinary symbiosis. The result is a new formal model of integration between religion and social economics.

Empirical work can further expand the scope of the paper.

Immense social, ethical, and cross-cultural implications emanate from the study.

The morality and ethical implications of religious values are imputed in the formal model and implications of the social economy.

The paper is of an original nature in establishing the episteme and formalism of integration between ethical and moral values of religion into the structure of the social economy. From this both a theoretical rigor as well as logical formalism can be drawn.

The purpose of this paper is to investigate on the social wellbeing aspects of human sustainability. Linked to this is the investigation on how economic stability and social wellbeing are interactively integrated together to establish the stability along with sustainability. What is the nature of the global financial architecture? Why has it defied formation? Have the underlying theory of financial economic theory, its variables and indicators, and axioms of man and society in their midst, denied the actualization of the intended institution? How can the global stability and well-being criterion be established from coordinated level of global socioeconomic consciousness?

A generalized evaluation model addressing the “as is” and the “as it ought to be” scenarios is formalized. An illustrative empirical example is provided to chart such a method of empirics using the episteme of unity of knowledge and its various ramifications.

Thus, there is a general perspective overarching the selection of theory, variables and their inter-causal consequences that the global financial architecture cannot answer. The institutional structure envisioned thereby is not representative of the lateral aggregation of membership in prevailing socioeconomic understanding. Instead, a complex yet unifying aggregation is carried out to receive its global acceptance? The episteme of unity of knowledge (Tawhid) in the Islamic perspective along with its methodological formalism and empirical and strategic implications for sustainable global financial stability is presented as the unique and universal alternative.

More empirical analysis can be carried out by extending the critical portfolio variables and collecting data on them as required.

The paper evaluates the roots of human deprivation in an uncertain global order as being based on a quaint way of understanding socio-scientific reality and applying human consciousness toward its reconstruction. The paper then proposes an alternative and applied perspective of the opposite methodological worldview premised on unity of knowledge and unity of the world-system. This epistemology is referred to as Tawhid, meaning the oneness of God represented by organic unity in the order of everything.

Within the world-system, complex as it is, abide the epistemological foundations of economic, financial and social thought. Thereby, the analytical extraction derived from the episteme of unity of knowledge (Tawhid) exemplifies the ethical reconstruction and its application in rigorous ways to attain sustained global financial and social stability.

This paper has suggested that under the prevailing paradigm of thought and its institutionalism the future of global financial stability is not sustainable as it has proved in the recent past. Yet there is a different epistemological way of rethinking the world-system in general in its interconnected dimensions and taking the specific example of the financial economy. Upon such new reconstruction, an entirely new methodological and strategic worldview can be established. This is the methodological worldview of unity of knowledge and its formalism.

The purpose of this paper is to critique Gödel's and Tarski's axiomatic approach in their theorems of incompleteness of the arithmetical system.

Mathematical theory of self‐referencing is contrasted and an original contribution made by an extension of the same theorem beyond Godel and Tarski, showing how the Islamic epistemology contributes to establishing new thought in mathematical logic with unity of the divine law.

The paper finds that behind the critique of the axioms of provability and non‐provability, decidability and undecidability, lies the morally valid episteme of all socio‐scientific systems and that this is as true of social systems as it is of the hard‐core sciences.

The paper has the potential for extension to applications, which has not been included.

The paper contributes to new and original thinking in the area of mathematical logic of self‐referencing theorem in the framework of unity of the divine law as the episteme of “everything”.