Search results

This article has been withdrawn as it was published elsewhere and accidentally duplicated. The original article can be seen here: 10.1108/eb018845. When citing the article, please cite: James B. Sauer, (2000), “Meaning, Method and Social Science: A Realist Account”, Humanomics, Vol. 16 Iss: 1, pp. 3 - 14.

Outlines the attitudes of Judaism, Christianity and Islam to usury, discusses the application of religious principles to economic transactions and argues that Islamic practices with regard to charging interest are not actually inconsistent with Christian Scholastic thinking in the late medieval period. Considers ideas about money and interest from Aristotle onward and uses Scholastic arguments against interest to illuminate the Islamic moral position. Recognizes that in subsistence economies interest causes injustice, but believes that in wealth‐producing economies religious texts should be applied differently to serve “the common good”.

The critical dimension and the one that can unify knowledge through systemic interrelationships, is unification of the purely a priori with the purely a posteriori parts of total reality into a congruous whole. This is a circular cause and effect interrelationship between premises. The emerging kind of world view may also be substantively called the epistemic‐ontic circular causation and continuity model of unified reality. The essence of this order is to ground philosophy of science in both the natural and social sciences, in a perpetually interactive and integrative mould of deriving, evolving and enhancing or revising change. Knowledge is then defined as the output of every such interaction. Interaction arises first from purely epistemological roots to form ontological reality. This is the passage from the a priori to the a posteriori realms in the traditions of Kant and Heidegger. Conversely, the passage from the a posteriori to a priori reality is the approach to knowledge in the natural sciences proferred by Cartesian meditations, David Hume, A.N. Whitehead and Bertrand Russell, as examples. Yet the continuity and renewal of knowledge by interaction and integration of these two premises are not rooted in the philosophy of western science. Husserl tried for it through his critique of western civilization and philosophical methods in the Crisis of Western Civilization. The unified field theory of Relativity‐Quantum physics is being tried for. A theory of everything has been imagined. Yet after all is done, scientific research program remains in a limbo. Unification of knowledge appears to be methodologically impossible in occidental philosophy of science.

Sustainability has become an important catch‐word in several fields that has stimulated an important body of work on a wide variety of topics ranging from economic development and agricultural production to social equity and biodiversity. Few generalizations can be made about such a diverse body of work. However, one can say with some confidence that this reflection has come about in large part from a sense that certain activities constitute a threat to human well‐being through the destruction of the necessary conditions of human survival. This fact has contributed to a rampant pessimism regarding prospects for the future and a rethinking of the meaning of sustainability in the fields noted above. However, acknowledging that sustainability is a rich concept in current thinking about economy, environment, and ecology does not mean that it is clearly understood. Indeed, the opposite is true. For example, John Pezzey, in a recent World Bank study, identified twenty‐seven definitions of sustainability. Even a summary survey of the work about sustainability shows that the term is a multidimensional concept that comprises of a number of interrelated elements, including ecological, environmental, economic, technological, social, cultural, ethical, and political dimensions.

It is not unusual for Muslim social scientists to complain about the pressure to conform to non‐Islamic frameworks for understanding social phenomena because these typically Western patterns of rationality miss important elements of an Islamic social world and self‐understanding. This being true, the reasoning goes, what is provided is a distorted understanding of the Muslim social world and inadequate policies framed on a distorted understanding. M.A. Choudhury accurately characterizes this situation for economics, but it is applicable to the social sciences in general.

Understanding the differences in the Islamic and Christian view of interest requires coming to terms not with the acts constitutive of the practice but the meaning of the practice in two different views of what an economy produces and delivers. The difference in the norms that govern interest transactions differ because the metaphysical foundations about what the practice means differ. The Islamic norms are broader via public accountability for the good produced by an economy as a social good than the normative regulation of interest transactions in Christian cultures that focuses on the goods delivered by an economy to more or less independent individuals participating in an economy. However, some reconciliation of the Christian and Islamic view is possible when we recognize that the ethical accountability of interest rests on a view of economic justice as increasing the degree of economic participation in an economy as an economic and social good. When this view is taken, we see that the range of potentially illicit practices in Christian economies is larger than is actually the case in the actual regulation of interest transactions.

Argues that there exists, at least at the level of social practices, a type of social or public philosophy that identifies and gives meaning to the values dynamizing social interactions. That is, the “public philosophy” consists of a continuous discourse about the “good”. It is to this level of public philosophy that social economics adverts to its research field. When this is done we understand that the social economy, expressed in metaphors and symbols of “wellbeing” and “well‐living” in fact consists of the resources and social organizations that make it possible for groups and communities to manage their own affairs. Uses the example of micro‐business and micro‐enterprise to show the interaction of the “public philosophy” (as a set of expectations) and social economy. Concludes by arguing that attention to non‐instrumental dimensions of the social economy raises a new set of questions about the meaning of economy and the human good.

This paper aims to assess service quality in professional football and to examine the effects of service quality and ticket pricing on satisfaction and behavioural intention. Data were collected among football fans and the results of a confirmatory factor analysis (CFA) supported the psychometric properties of the service quality model. A structural equation model (SEM) revealed that the service quality construct impacts both satisfaction and behavioural intention. Also, behavioural intention is influenced by ticket pricing and satisfaction. Managerial implications of these results are discussed and guidelines for future research are suggested.

In this study we examine how resource-constrained organizations can maneuver for competitive advantage in highly institutionalized fields. Unlike studies of institutional entrepreneurship, we investigate competitive maneuvering by an organization that is unable to alter either the regulative or normative institutions that characterize its field. Using the “Moneyball” phenomenon and recent changes in Major League Baseball as the basis for an intensive case study of entrepreneurial actions taken by the Oakland A’s, we found that the A’s were able to maneuver for advantage by using bricolage and refusing to enact baseball’s cognitive institutions, and that they continued succeeding despite ongoing resource constraints and rapid copying of their actions by other teams. These results contribute to our understanding of competitive maneuvering and change in institutionalized fields. Our findings expand the positioning of bricolage beyond its prior characterization as a tool used primarily by peripheral organizations in less institutionalized fields; our study suggests that bricolage may aid resource constrained participants (including the majority of entrepreneurial firms) to survive in a wider range of circumstances than previously believed.

Gives an in depth view of the strategies pursued by the world’s leading chief executive officers in an attempt to provide guidance to new chief executives of today. Considers the marketing strategies employed, together with the organizational structures used and looks at the universal concepts that can be applied to any product. Uses anecdotal evidence to formulate a number of theories which can be used to compare your company with the best in the world. Presents initial survival strategies and then looks at ways companies can broaden their boundaries through manipulation and choice. Covers a huge variety of case studies and examples together with a substantial question and answer section.