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The study aims to provide an empirical investigation of social enterprises in the context of experiential learning. Specifically, the study aims to investigate the interplay between faith-based principles and the processes of opportunity recognition and exploitation through an in-depth, qualitative study of social enterprises offered through the Global Social Benefit Institute (GSBI).

In this study, student experiences with social entrepreneurship are examined and their subsequent reflections are analyzed. Applying the Gioia methodology to the sample of student reflection data, this study enriches the growing literature on sense-making by looking closely at how student entrepreneurs engage their own faith-based education in helping their teams, beneficiaries and stakeholders “make sense” of a social change opportunity.

This study finds evidence of variability in the elaboration of the faith-based principles when sampling on the social needs of affection, behavioral confirmation and status.

The results suggest a role for faith-based sense-making when confronting the realities of social change opportunities.

Aarhus Kommunes Biblioteker (Teknisk Bibliotek), Ingerslevs Plads 7, Aarhus, Denmark. Representative: V. NEDERGAARD PEDERSEN (Librarian).

Aim of the present monograph is the economic analysis of the role of MNEs regarding globalisation and digital economy and in parallel there is a reference and examination of some legal aspects concerning MNEs, cyberspace and e‐commerce as the means of expression of the digital economy. The whole effort of the author is focused on the examination of various aspects of MNEs and their impact upon globalisation and vice versa and how and if we are moving towards a global digital economy.

WorldCom has been in the headlines since 2002 because of the $11 billion fraud that it acknowledged at that time. In order to please Wall Street and investors, WorldCom's top executives inflated the firm's profits by misallocating expenses and making many false accounting entries. The reactions of managers within WorldCom varied dramatically. Vice President of Internal Audit Cynthia Cooper and internal auditors Gene Morse and Glyn Smith became suspicious of accounting entries, which had no supporting documentation. They decided to pursue their suspicions. Working on their own time for several months and often late at night, the team ultimately uncovered $3.8 billion in false entries. During the course of their investigation, the internal auditors presented their suspicious information to both the chief financial officer Scott Sullivan and to WorldCom external auditors at Arthur Andersen.¹ Both Sullivan and the auditors at Arthur Andersen defended the entries and refused to provide additional information or to pursue the matter any further. The internal auditors at WorldCom found the fraudulent accounting entries four-quarters after they first began.

Spirituality enables a businessperson to gain a more integrated perspective on their firm, family, neighbors, community and self. Hence, business people and business faculty show a significant increase in interest in spirituality in the workplace. The new interest is measured by the growing number of professional presentations, journal articles, books and conferences devoted to the subject. A consensus is emerging on the principal elements of a spirituality for working people. It includes acknowledging God, the importance of prayer, other people and a sustainable world. Some managers and firms encourage spirituality in the workplace. Many religiously‐oriented universities are integrating mission, spirituality and service in their education.

Calls for corporate social responsibility are widespread, yet there is no consensus about what it means; this may be its charm. However, it is possible to distinguish the fi duciary obligations owed to shareholders, as expressed by Milton Friedman, from all other paradigms of corporate responsibility. Friedman maintains that: “ ...there is one and only one social responsibility of business‐to‐use its resources and engage in activities designed to increase its profits so long as it stays within the rules of the game, which is to say, engages in open and free competition, without deception or fraud.” All other paradigms argue that corporations have social responsibilities that extend beyond the pursuit of shareholder benefits to stakeholders. The list of cited stakeholders is ill‐defined and expanding, including non‐human animals and non‐sentient things. This paper defends the intellectual and ethical merits of fiduciary duties, and compares and contrasts it to the stakeholder paradigm. The fiduciary duty to firms’ owners is the bedrock of capitalism, and capitalism will wither without it.

This chapter explores Christian wisdom in peacemaking, with particular reference to the experience of Christian International Peace Service (CHIPS). It expounds on the fundamentals of the Servant Leadership model and then draws these two strands together into the realm of business, with examples of how they are relevant in a commercial setting. This research can be aligned with principles of ‘participatory action research’, in so far as the author has been part of the community of practice generated by and informing the work of CHIPS in a range of peacemaking activities. Although CHIPS never makes claims to have made peace, it has proven beyond doubt that teams of Christians living humbly in the tension area, employing Biblical principles in peace-making and Servant Leadership, are incredibly effective in contributing to peace. Furthermore, the successful employment of servant leadership and peacemaking principles within commercial settings are illustrated through three business examples.

We use Canadian data to examine the help‐seeking strategies of women dealing with the consequences of violent victimization. Consideration of the help‐seeking strategies of victimsmay provide insight into other decision‐making processes. The analytic framework integrates research on police reporting and intimate partner violence with the wider help‐seeking literature. This integration allows for an examination of the effect of the victim’s relationship to her offender on decisions to seek help from family, friends, doctors, social service agencies and the police. The research has two objectives. First, we aim to determine whether help‐seeking exists as isolated choices or whether there is a discernable set of help‐seeking strategies used by crime victims. Although many victims do not call the police, they often rely on family, friends, social service and mental health interventions.We find that those victims who report their victimizations to the police also seek support from family and friends. Second, we examine the correlates of these help‐seeking decisions. In doing so, we explore the effects of the offender relationship on decisions to seek help. We explore differences in help‐seeking across attacks by strangers, spousal offenders, dating offenders, and other known offenders. Our findings suggest that women victimized by a spousal offender are more likely than others to use a substantial help‐seeking strategy that includes disclosure to the police, doctors and social service agencies.

The past few years have seen a swelling of interest in explicitly Christian approaches to business ethics. The time is ripe, it would seem, to map the diversity of approaches within what I term “Christian business ethics.”¹ Here I will frame the diversity of approaches as answers to the distinctive kind of question which religiously minded ethicists have brought to the terrain of business. I will not use theological or religious terms or categories, since such language is not likely to be of interest to philosophers and social scientists. Drawing up this map has been rendered easier by the fact that Christian business ethicists themselves have used a language which is readily accessible to listeners outside their traditions.