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Man has been seeking an ideal existence for a very long time. In this existence, justice, love, and peace are no longer words, but actual experiences. How ever, with the American preemptive invasion and occupation of Afghanistan and Iraq and the subsequent prisoner abuse, such an existence seems to be farther and farther away from reality. The purpose of this work is to stop this dangerous trend by promoting justice, love, and peace through a change of the paradigm that is inconsistent with justice, love, and peace. The strong paradigm that created the strong nation like the U.S. and the strong man like George W. Bush have been the culprit, rather than the contributor, of the above three universal ideals. Thus, rather than justice, love, and peace, the strong paradigm resulted in in justice, hatred, and violence. In order to remove these three and related evils, what the world needs in the beginning of the third millenium is the weak paradigm. Through the acceptance of the latter paradigm, the golden mean or middle paradigm can be formulated, which is a synergy of the weak and the strong paradigm. In order to understand properly the meaning of these paradigms, however, some digression appears necessary.

The purpose of this article is expository in the main; critical to a lesser degree. It will attempt to show how Karl Marx, enraged by the imperfections and inhumanity of the capitalist society, “fought” for its supersession by the communist society on which he dwelt so fondly, that society which would emerge from the womb of a dying capitalism. It asks such questions as these: Is it possible to create the truly human society envisaged by Marx? Is perfection of man and society a mere will‐o'‐the‐wisp? A brief analysis, therefore, of the imperfections of capitalism is undertaken for the purpose of revealing the evils which Marx sought to eliminate by revolution of the most violent sort. In this sense, the nature of man under capitalism is analysed. Marx found the breed wanting, in a word, dehumanised. An attempt is, therefore, made to discuss the new man of Marxism, man's own creation, and the traits of that new man, one freed at last from the alienating effects of private property, division of labour, money, and religion. Another question that springs to mind is this: how does Marx propose to transcend alienation?

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.

Presents over sixty abstracts summarising the 1999 Employment Research Unit annual conference held at the University of Cardiff. Explores the multiple impacts of globalization on work and employment in contemporary organizations. Covers the human resource management implications of organizational responses to globalization. Examines the theoretical, methodological, empirical and comparative issues pertaining to competitiveness and the management of human resources, the impact of organisational strategies and international production on the workplace, the organization of labour markets, human resource development, cultural change in organisations, trade union responses, and trans‐national corporations. Cites many case studies showing how globalization has brought a lot of opportunities together with much change both to the employee and the employer. Considers the threats to existing cultures, structures and systems.

Beyond the purview of religious teachings, I find the Marxian conception of the New Man the most intriguing one in the whole secular world. Is it chimerical to hope for the coming of this New Man, I ask myself? Is Marx the vaunt‐courier of this ideal really naive and the New Man nothing other than the last straw he could grasp, considering his philippics against capitalism and his traduction of Christianity? Was the New Man his only hope? The votaries of the free enterprise system have rejected him out of hand. Are the beaux esprits of Marxian doctrine no less naive than Karl Marx himself, clinging as they do to this fantastic belief? I would like here today briefly to review the Marxian concept of the instauration, the founding, the advent of the New Man, to examine its possibilities. Most of the authorities to whom I shall here have recourse are sons of France, forbidding me therefore from denying the French connection.

Devotes the entire journal issue to managing human behaviour in US industries, with examples drawn from the airline industry, trading industry, publishing industry, metal products industry, motor vehicle and parts industry, information technology industry, food industry, the airline industry in a turbulent environment, the automotive sales industry, and specialist retailing industry. Outlines the main features of each industry and the environment in which it is operating. Provides examples, insights and quotes from Chief Executive Officers, managers and employees on their organization’s recipe for success. Mentions the effect technology has had in some industries. Talks about skilled and semi‐skilled workers, worker empowerment and the formation of teams. Addresses also the issue of change and the training that is required to deal with it in different industry sectors. Discusses remuneration packages and incentives offered to motivate employees. Notes the importance of customers in the face of increased competition. Extracts from each industry sector the various human resource practices that companies employ to manage their employees effectively ‐ revealing that there is a wide diversity in approach and what is right for one industry sector would not work in another. Offers some advice for managers, but, overall, fails to summarize what constitutes effective means of managing human behaviour.

This article presents a theoretical and empirical discussion of the way in which computer technologies (the internet) influence the production of sexuality, sexual fantasies, and specific sexual behaviors. This discussion is based on the case study of an Israeli website for sexual encounters, which its users say has brought out (or enabled) a specific sexuality that would not have emerged were it not for the new technology. This article focuses on a particular population from among the sites users: married men who surf the site to find men with whom to have one-off sexual encounters, and who report a positive experience of “life in the closet.” A total of 34 men were interviewed, 6 face-to-face and 28 in online interviews. The findings include three main accounts: (1) most of the interviewees said that the new technology (the website) enabled them to invent a new existential category, that of “married straight men who sometimes have sexual encounters with other men.” This category is seen as enabling a new sexuality, or a sexuality that would not have been enacted were it not for the internet; (2) the interviewees spoke of how “life in the closet,” and in particular entering and exiting it (which was called a “zigzag sexuality” or the “revolving doors of the closet”), creates an experience of a vital sexuality that fits in with their marriage to a woman and their life as a “straight” man; (3) many interviewees explained how the technology enabled them to keep their sexuality secret, where the secrecy itself was said to create a unique sexual desire. The discussion section shows how the new technology enables individuals to invent a new sexuality, to enact unique sexual fantasies, and to maintain an alternative self, or alternative components of their concept of self.

“All things are in a constant state of change”, said Heraclitus of Ephesus. The waters if a river are for ever changing yet the river endures. Every particle of matter is in continual movement. All death is birth in a new form, all birth the death of the previous form. The seasons come and go. The myth of our own John Barleycorn, buried in the ground, yet resurrected in the Spring, has close parallels with the fertility rites of Greece and the Near East such as those of Hyacinthas, Hylas, Adonis and Dionysus, of Osiris the Egyptian deity, and Mondamin the Red Indian maize‐god. Indeed, the ritual and myth of Attis, born of a virgin, killed and resurrected on the third day, undoubtedly had a strong influence on Christianity.

Few thoughtful men or women will deny, as we enter the last two decades of the twentieth century, that ours is truly an Age of Anxiety. Even in an America still uniquely stable and prosperous relative to much of the rest of the world, the general mood is no longer an optimistic one. For many of us the future appears clouded at best, perhaps laden with catastrophes. Clearly all of us are witnesses to, and in some cases participants in, a great turning point in human affairs. We thus find ourselves living in the end of one epoch while at the same time the rough outlines of a new civilisation come into view. Such momentous transformations of the social structure, economy and political landscape are invariably accompanied by, and often preceded by, major shifts of intellectual commitment. In other words, as our world has changed drastically in the twentieth century, basic patterns of thought and philosophical orientation have either reflected, or in some cases even helped to initiate, these changes. In the brief space allotted to us, we will attempt to present a sketch of the most important of these shifts in thought, always keeping in mind that because of the fact that we find ourselves in media res, these observations can be little more than fragmentary perceptions of a reality that has itself not yet been finalised.

Although men's studies is no longer a novelty on college campuses, it can still raise some bewildered eyebrows and prompt a few explosive reactions. Recently, on a national computer bulletin board used by reference librarians, a request for journals, articles, and books “that analyze drama from a male/masculine perspective” touched off considerable crossfire among respondents. Beneath the hostilities, however, were serious questions and understandable confusions about the topic of men's studies. These concerns suggest that some clarifications concerning the new men's studies might be useful.