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The paper aims to examine the role of human greed in the determination of executive remuneration in the UK.

The paper reviews the past and existing regulation and corporate governance recommendations on executive remuneration.

The paper demonstrates that the failure of regulatory mechanisms to curb excessive executive remuneration can be justified on the grounds of human greed. Greed is facilitated by the potential conflict of interest that exists as a result of the executives’ position in the company. The position of the law has given greed the opportunity to manifest, making it quite difficult for executive remuneration to be effectively regulated.

The paper adds to the existing debate on excessive executive remuneration by demonstrating that human greed is the basis of excessive executive remuneration on which limited literature exists.

Successful marketing communication campaigns require a thorough assessment of the public's current perceptions and attitudes toward the topic of the campaign. Such insights are most likely attained if a range of research methods are employed. However, in the area of pro-environmental campaigns, there has been an over-reliance on quantitative surveys. To illustrate the benefits of complementary, qualitative approaches, this paper reports a qualitative investigation of perceptions of climate change among young South Koreans.

The study employed a variant of the Zaltman Metaphor Elicitation Technique (ZMET), a hybrid protocol which combines photo elicitation with metaphor analysis of subsequent in-depth individual interviews. Unlike survey research, ZMET uncovers the emotional, interpretive and sensory mental structures which, along with factual knowledge, make up the public mindset about climate change.

The analysis revealed a multifaceted mental model of climate change, whereby factual, interpretive and emotional knowledge is organized around themes of loss, human greed, affective distress and iconic representations of tragic endings. The causal dynamics of climate change are construed along a continuum of psychological distance, with antecedents placed in proximity and effects assigned to distant temporal, geographical and psychological spaces.

Four message strategies for climate change mitigation campaigns are identified based on the findings.

The study makes a methodological argument for supplementing survey research with image-based qualitative investigations in the formative stages of pro-environmental campaigns. More specifically, the article demonstrates the applicability of ZMET to social marketing communication. Apart from the methodological implications, this appears to be the first in-depth qualitative investigation of public perceptions of climate change in East Asia, a populous and fast developing region which has become a major contributor to the world’s carbon emissions, and an important player in the global effort toward mitigation.

In this paper, we propose that the “powerful and privileged” sustain their way of life through greed and they sustain the lives of others through trickledown sharing. Greed provides the powerful and privileged a buffer against famine. Trickledown sharing provides them a buffer against predation or war. The inspiration for this integration of greed and trickledown sharing as self-preservation strategies is a multi-selection model called skew selection. According to skew selection, when perennial organisms are subjected to cycles of famine and predation, greed and trickledown sharing increases the organism’s survival relative to a greed-only strategy. Skew selection is extended to explain greed and trickledown sharing among humans through the introduction of mogul games. The results of mogul games reported herein suggest that inequality is an emergent property of self-organizing systems and potentially an essential precursor to the evolution of social behavior. In the future, it is our hope that mogul game simulations will be employed by others to explore the effect of variation in cycles of predation and resource abundance on the rules of greed (resource acquisition) and trickledown sharing (resources redistribution).

The future beckons … a new millennium …

Social and environmental accounting research manifests varying levels of awareness of critical global problems and the need to develop alternative approaches to dealing with economy and society. This paper explores Buddhist thought and, specifically, Buddhist economics as a means to informing this debate. We draw on and expand Schumacher's ideas about ‘Buddhist economics’, first articulated in the 1960s. Our analysis centres on Buddhism's Four Noble Truths, the Noble Eightfold Path and associated Buddhist teachings. The examination includes assumptions, means and ends of Buddhist approaches to economics; these are compared and contrasted with conventional economics.To consider how thought and practice may be bridged, we examine a practical application of Buddhism's Middle Way, in the form of Thailand's current work with ‘Sufficiency Economy’.Throughout the paper, we explore the implications for the development of social accounting, looking for mutual interactions between Buddhism and social accounting thought and practice.

In his apocalyptic book on the environment and public policy, Timothy C. Weiskel warned of the consequences of humanity's intrusion into the biological and geo‐chemical processes of the natural world. He said that our intrusions have been massive and thorough; that they now threaten to transform ecosystemic parameters; and that unless responsible public policy directs itself toward moderating our current destructive impact on the environment, we will face ecosystemic collapse and human catastrophe “on a vastly greater scale than has ever been recorded in human history.”

The Gandhian-Vedic approach to development is synonymous with the advancement of spiritual agency. It emancipates society by trying to raise people's interconnectedness with nature, mitigating capitalism's hegemony of consumerism on people's psyche and hence reducing the chances of individuals perpetuating the cycle of exploitation by adhering to capitalist norms. That is, the Gandhian-Vedic approach to discursive accountability minimises the risk of circularity in the dialectics of contradictions, which occurs when consenting behaviour replaces existing contradictions with another set of contradictions. It enables the actor to step off capitalism's treadmill of materialism and exploitation by centralising spiritual development. Its spiritual revolution involves caring for the whole whilst engaging with social structures. Here the Gandhian-Vedic logic is extended to emancipatory accounting by developing accounting as a discursive risk assessment tool that minimises the fragmentation of time and space aspects of performance. Its holistic representation of performance could change perceptions about interconnectedness between an individual's behaviour, nature and society. It is the antithesis of conventional accounting's prioritisation of private interest over responsibility for the whole.

The concept of risk is often approached as if it is self-defining. Yet placing an event or activity in the category of “risk” is a categorization with consequences. Framing normatively complex problems like immigration, terrorism, or monetary crisis as risks that require regulating suggests that certain cognitive tools are best suited for analyzing them. It suggests that the problems are measurable or quantifiable, that they lend themselves to utilitarian calculus, and that they have ascertainably correct solutions that require no value judgments. This article employs emotion theory to illustrate the difficulties with approaching normatively complex areas of governmental policy through the framework of risk regulation. It argues that interdisciplinary inquiry into the role of emotion in human behavior sheds light on how risks are assessed, prioritized, and ameliorated, on how the category of risk is constructed, and on how that categorization affects the cognitive tools and approaches we bring to normatively complex problems. The article begins with a brief discussion of behavioral law and economics, which styles itself a corrective to law and economics, but which replicates its fatal flaw: its unrealistic view of human behavior. Next it turns to two more specific problems with the standard notion of risk formulation. First, the standard notion reads out the essential role of emotion in deliberation about risk regulation and overvalues top-down expert knowledge. Second, it reads out the heuristics that erase patterns and maintain the status quo. Finally, the article will focus on two illustrative case studies, the Chicago heat wave of 1995, and Hurricane Katrina.

As we stand on threshold of 3E crisis of economics, ecology and emotions, organizations need innovative approach to replace the business model of last era. The business model has reduced humans to either consumers or resources to produce. My research is based on startling employee survey results of non-engagement, lack of “heart” and “values” at work, observing employees and management in different organizations as human resources head in mindless chasing of profits and devaluing human potential. My personal journey of practicing Yoga and research of Patanjali Yoga Sutras have revealed insights, shown the Pathway and given practices of how human beings can participate in personal evolution creating shift in organizations’ mindset. Inner compass of ethics through self-governance, truth, non-violence, non-stealing and self- learning as organization development interventions can create culture of the organization.