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Drawing from the ancient Chinese philosopher Xunzi's insights on humanity, this study aims to address human nature's critical role in influencing and shaping consumers' shopping channel choices in the emerging artificial intelligence (AI) era and the implications for non-East Asian countries.

Based on the theory of planned behaviour and accessibility–diagnosticity theory, our approach created a holistic model conceptualising human nature, shopping orientations, channel choice intentions, subjective norms and perceived AI usefulness. A questionnaire survey method served to test the framework.

The results validated human nature's role in shaping and influencing consumers' channel choices through shopping orientation. Subjective norms weaken the positive relationship between human nature and shopping orientation, while the positive relationship between shopping orientation and online purchase intention is stronger when consumers perceived AI as highly useful.

This paper contributes to humanity hypotheses literature in management by introducing Xunzi's theory that views human nature as evil. Additionally, it enriches channel choice literature by introducing perceived AI usefulness.

Although domestic research on Chinese management is emerging, a suitable domestic theory is still needed to support and explain Chinese management practice. Given that, this paper aims to extract ideas of cultivation from Confucianism and propose a theoretical framework of self-cultivation with a purpose to provide new explanations for domestic (nondomestic as well) management practice.

Drawing from pre-Qin cultivation discourse and management practice, this paper develops a theoretical framework of self-cultivation and discusses its implications.

This paper argues that self-cultivation emphasizes self-consciousness, initiative and selflessness. It also includes self-reflection, self-discipline, self-study and self-improvement, as well as self-dedication, all of which reflect the ideal realm of “self-cultivation.” This “realm” refers to the process of pursuing an ideal personality and high moral standards.

This paper contributes to the literature by identifying various potential applications of self-cultivation theory to domestic research on organizational behavior in China.

India's emergence in the international business arena presents challenges to Western‐trained expatriate managers assigned there. These expatriates are familiar with management theories and practices based on value orientations very different from those in India. Kluckhohn and Strodtbeck's Value Orientations Framework is used to provide an overview of the different types of cultural values an expatriate manager will confront in Indian society. The impact of Indian values on various management practices, including team composition, leadership, motivation, and human resource management functions is also discussed It is hoped that this examination of the dominant value orientations of Indian employees will facilitate the successful transfer of Western expatriates to India.

Drawing on the wisdom of ancient Chinese philosopher Xunzi, this paper aims to present a novel mechanism for governing opportunism, referred to as “cultivational governance.” By examining the role of artificial intelligence (AI) resources possessed by e-commerce platforms, the authors explore how these resources contribute to mitigating seller opportunism. The central hypothesis of this study posits that two distinct types of AI resources, namely, AI technology resources and AI human resources, serve as crucial factors in curbing seller opportunism. Furthermore, the authors propose that platform digital empowerment and value cocreation act as mediating variables linking AI resources to opportunism.

Based on the resource-based view and resource orchestration theory, the authors developed a framework and tested it using survey data from sellers. This framework encompasses five key variables: e-commerce platform’s AI technology resources, AI human resources, platform digital empowerment, value cocreation and seller opportunism. Regression analysis was used for data analysis.

The empirical results validate the effectiveness of cultivational governance mechanisms, as both AI resources effectively suppress seller opportunism through digital empowerment and value cocreation. Specifically, e-commerce platforms’ AI technology resources significantly promote value cocreation and platform digital empowerment, while AI human resources primarily contribute to platform digital empowerment. Although platform digital empowerment encourages value cocreation, its direct impact on reducing seller opportunism was not supported. Notably, value cocreation negatively affects seller opportunism.

The present research mainly contributes to the marketing channel governance literature by introducing a new approach to inhibit opportunism, namely, the cultivational governance mechanism.

Barriers to cultural adaptability include perceptual, interpretive, and evaluative biases. Differences in culturally based perceptual patterns can be problematic given that interpretation and evaluation of behavior is a critical element of teamwork. Altogether, perceptual patterns are “selective, learned, culturally determined, consistent, and inaccurate” (Adler, 1986, p. 54). Selective exposure, selective attention, and selective retention are all hallmarks of the process of perception. Bagby (1970) demonstrated how perceptual patterns become selective even in childhood. He had American and Mexican children watch a bullfight and a baseball game simultaneously using a tachistoscope. When asked what they had seen, the American children claimed to have watched a baseball game, and the Mexican children claimed to have watched a bullfight. Neither group was aware that they had been presented two stimuli simultaneously. Both groups of children selected stimuli that had meaning for their culture and ignored or forgot the stimuli that had no meaning for them. The children's culture predisposed them to notice some things and not others. Perceptual selectivity is a key barrier to cultural adaptability and influences both interpretation and evaluation.

As the global presence of Chinese firms grows, increasing numbers of Chinese managers are working abroad as expatriates. However, little attention has been paid to such Chinese expatriate managers and their leadership challenges in an inter-cultural context, especially across a large cultural distance. To fill the gap in the literature concerning the leadership challenges for expatriate managers in an inter-cultural context, the purpose of this paper is to elucidate the leadership styles of Chinese expatriate managers from the perspectives of three traditional Chinese philosophies (i.e. Confucianism, Taoism, and Legalism) in the inter-cultural context of the Netherlands.

The data for this qualitative study were collected via semi-structured, open-ended, narrative interviews with 30 Chinese expatriate managers in the Netherlands.

The results clearly show that the leadership style of Chinese expatriate managers is deeply rooted in the three traditional Chinese philosophies of Confucianism, Taoism, and Legalism, even in an inter-cultural context. Specifically, the study reveals two salient aspects of how Chinese expatriate managers frame and interact with a foreign cultural context from the perspectives of traditional Chinese philosophies. First, the Chinese expatriate managers reported an initial cultural shock related to frictions between the foreign cultural context and Confucianism or Taoism, but less so in the case of Legalism. Second, the Chinese expatriate managers also reported that their interactions with the Dutch culture are best described as a balance between partial conflict and partial complementarity (thus, a duality). In this sense, the leadership style of Chinese expatriate managers is influenced jointly by the three traditional Chinese philosophies and certain elements of the foreign cultural context. This is consistent with the Chinese perspective of yin-yang balancing.

This study is among the first to offer a more nuanced and highly contextualized understanding of leadership in the unique case of expatriate managers from an emerging market (e.g. China) in an advanced economy (e.g. the Netherlands). The authors call for more research to apply the unique perspective of yin-yang balancing in an inter-cultural context. The authors posit that this approach represents the most salient implication of this study. For practical implications, the authors argue that expatriate leaders should carefully manage the interplay between their deep-rooted home-country philosophies and their salient host-country culture. Reflecting on traditional philosophies in another culture can facilitate inter-cultural leadership training for Chinese expatriates.

The title of this book suggests the possibility that new ways of managing innovative processes may favour an evolution of the economy towards an altruistic model. This chapter argues that the acceleration of innovative processes at the turn of the millennium has produced, or at least has not avoided, phenomena of the concentration of wealth and power in which it is difficult to discern an altruistic root. It is observed that the cultural models developed to interpret innovative phenomena are also focused on the profit of individual companies and not on altruistic values. The author goes on to indicate the appropriateness of referring to less limited phenomenological models and suggests exploring an analogy of innovation with Darwinian evolution. An outline of this approach is provided.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

“Communism has never concealed the fact that it rejects all absolute concepts of morality. It scoffs at any consideration of “good” and “evil” as indisputable categories. Communism considers morality to be relative, to be a class matter… It has infected the whole world with the belief in the relativity of good and evil.” Aleksandr I. Solzhenitsyn, Warning to the West, 1975.

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.