Search results

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.

The legalization of same-sex marriage changed the parenting landscape for LGBTQ parents in a variety of ways. Parenthood is presumably different now that same-sex marriage is officially legal. Experiences among LGBTQ couples in the post-legalization of same-sex marriage era raise questions about the context of growing recognition and cultural acceptance of same-sex relationships. I conducted in-depth interviews with LGBTQ parents to learn how they navigate parenting and the construction of parenting roles in the context of a society that has legalized same-sex marriage, yet still is rooted in heteronormative notions of family and parenthood. Specifically, I ask: How do LGBTQ couples construct and make sense of their roles as parents, particularly within the contemporary context of the legalization of same-sex marriage? Understanding the contexts that shape LGBTQ parents’ experiences aids in not only understanding the lives of LGBTQ parents and their families better, but also developing a deeper understanding of contemporary parenting identities and experiences more broadly.

Is liberalism premised on an unrealistically individualist anthropology? In one regularly told story about modernity, the earliest liberals grounded their arguments for political liberty in a picture of human nature that centered on our moral autonomy, perhaps epitomized best in Kantian thought. However, a range of critics have now compellingly argued that such accounts of our agency are descriptively inaccurate, and that normative social projects beginning from such flawed foundations are thus unstable. While this paper accepts this criticism of individualist anthropologies, it proposes that this need not identify a problem with liberalism overall. To make this case, this paper turns to Adam Smith, who grounded his early advocacy of liberalism in an anthropology grounded in natural theology that depicts us as morally interconnected, rather than as autonomous, and as always morally impressionable. As it will explain, Smith presumed an account of character as integrally related to and influenced by the agent’s social context, for both better and worse. Furthermore, he wove his attentiveness to this complex interaction between the agent and their context into both his economic analyses and political proposals. Smith’s social vision thus illustrates how a strong regard for individual liberty is fully compatible with a sophisticated anthropology that recognizes our malleability as moral agents – and even with political proposals that capitalize upon this malleability. Smith’s thought thus offers useful resources for contemporary proponents of liberalism who wish to value the dignity of individuals without basing that valuation in unrealistic abstractions, or ignoring the responsibilities engendered by the fact of our ongoing moral formation by our social contexts.

The prevalence of crises is a real phenomenon that demands proper planning and implementation of measures to preempt and curb its consequences on both national economies and business operations. Crisis is one of the concepts that cannot be overlooked, pervasive in nature, and does not necessarily denote negativity. Crisis is no longer an unusual, arbitrary, or minor characteristic of today's business environment. As far as the business environment continues to be volatile and unpredictable, it is unlikely that business organizations would be free from crises. Crises are noted to be a vital part of a business context and can serve as an avenue for positive change and creativity if the right tools and techniques are employed to properly manage them. On the other hand, crises can jeopardize the continued existence of the organization and obstruct the achievement of its goals. Thus, the debilitating ramifications of crises on business growth, survival and overall success calls for adoption of sustainable crisis management approaches in this new business world order that is framed by Industry 5.0, digitalization, and green business practices. The primary purpose of this article is to establish how modern crisis management methods could lead to sustainable organizational development. The current study departs from existing studies in the literature by systematically presenting methods to anticipate, solve, and transform business crises into advantage. The chapter also throws light on how organizations should manage business crises that may well be accelerated by Industry 5.0 and its components; digitalization and sustainable development.

The traditional predictor of technical inefficiency proposed by Jondrow, Lovell, Materov, and Schmidt (1982) is a conditional expectation. This chapter explores whether, and by how much, the predictor can be improved by using auxiliary information in the conditioning set. It considers two types of stochastic frontier models. The first type is a panel data model where composed errors from past and future time periods contain information about contemporaneous technical inefficiency. The second type is when the stochastic frontier model is augmented by input ratio equations in which allocative inefficiency is correlated with technical inefficiency. Compared to the standard kernel-smoothing estimator, a newer estimator based on a local linear random forest helps mitigate the curse of dimensionality when the conditioning set is large. Besides numerous simulations, there is an illustrative empirical example.

Within North American institutions of higher education, the sociopolitical construct of whiteness comprises an often implicit set of lessons that are reflected not only in policy and curricula but also in the teaching practices of faculty. Such lessons perpetuate white centricity and supremacy, at enormous costs to those who have been negatively racialized. Therefore, it is critical for white faculty to engage meaningfully with ongoing processes of self-reflection, self-education, and skill development so that they can contribute positively to the interrogation and disruption of whiteness in higher education. This chapter discusses seven processual considerations for white educators who seek to interrogate and disrupt the problem of whiteness in teaching and learning.