Search results

The purpose of this paper is to provide a gender-sensitive analysis of economic agency in Islamic economic philosophy.

A critical review of classical ethics literature and the concept of khilafah is undertaken and discussed in conjunction with the current understanding of homo Islamicus.

Building on the principles of khilafah, the concept of homo Islamicus is a pious stand-in for the flawed homo economicus. Among its flaws is the complete absence of a discussion of women as economic agents. To remedy this the discipline must acknowledge explicitly the denial of women and gender from the discussion of moral agency and include gender as a category of analysis for economic agency. This is only possible by: (1) introducing a non-patriarchal reading of khilafah as the model of agency and (2) by operationalising taqwa as the cardinal virtue of the economic agent instead of neoliberal rationality.

If Islamic economic philosophy is to contend as an alternative mode of economics, it must consider gender and class dimensions in its micro-foundation discussion, economic agency is one of them.

This study reveals the patriarchal readings that are part of the foundation of the concept of the economic agent in Islamic economics, problematising it and providing a gender-sensitive concept of economic agency.

In this world of complexity, disruption, multi-layered crises and insecurity, people seek orientation, stability and meaning. This desire exists in everyday life, in working environments and even more in vacation time. Therefore, the way we see the world and how we interact with each other and with nature should also be reflected by tourist destinations. ‘Destination Conscience’ seems to be a promising conception that offers the desired contemporary design of destination realities and travel experiences. Accordingly, destinations and their products should be characterised by authenticity, meaning, sensitivity and humaneness on all levels. In this chapter, the concept of ‘integral ecology’ as a holistic worldview and new paradigm is presented. Integral ecology can be a source of perception and wisdom that enriches the ‘conscience’ of a destination and all its actors. Hence, this chapter addresses the question of how integral ecology can contribute to Destination Conscience. The essay uses the methods of literature review, application, transfer and case study.

Firstly, the concept of integral ecology will be presented. In the second part, this worldview will be applied to destinations. The enrichment of Destination Conscience by the principles of integral ecology can manifest in the destination's self-image and in the interaction in business relations and business actions. It can find expression in the operational management, organisation and development of a destination and in the design of the touristic services and products. In the third part, the case study of a Catholic monastery in the Altmühltal will be presented for further illustration.

First, this paper aims to identify and discuss the paradoxical relationship between theology and technology. Second, it also demonstrates the urgency of the digitalization of the Church ministry. Third, this paper offers an understanding of technology and theology through the missional perspective of the Church. Fourth, this paper asks the following questions: (1) Can the Church innovate ways of using technology while maintaining the social aspect of the organism? (2) Can organizations migrate to digital technology with adequate technology/human interface to engage innovations? (3) How can organizations renew their products via technological platforms? (4) From a socio-technical perspective on the digital era, can the Church keep abreast of its workforce in a way that provides adequate participative opportunities? and finally, this paper further interacts with views on the paradigm shift of practical theology and techno-theological practice and possible inclusion in the theology vocabularies of the Church.

A thorough search on the subject of techno-theology (TTheo) reveals that there are no scholarly works that offer a conceptual understanding of TTheo. However, TTheo derives an interdisciplinary definition from innovative leadership, socio-religious transformation, transformational leadership, anthropological studies, strategic leadership (and authentic leader AL), scenario thinking/planning, technological disruptions, digital transformation and Church sustainability. There are multiple inferences in the literature on the advantages and disadvantages of technology in human relations (Banks et al., 2016; Dyer, 2011).

Innovation is open-ended. It can take place anywhere and anytime. All it requires are human entities who are creative enough to respond appropriately. The author agrees with Goldsmith that innovation is not limited to a single aspect of any system (Goldsmith et al., 2010, p. xxiv). Innovation can occur anywhere, and there is no limit to it. The only hindrance to innovation is the lack of creative leaders, creative agents of change and an enabling environment to foster change (Teece, 2018, 2010; Bounfour, 2016; Hanna, 2016). While technological innovation is a good development, other factors drive innovation. Technological innovation is not an end by itself. It is a means to an end. And it cannot stand in isolation from other factors that support it. It competes with some external factors which can sustain it or obstruct it.

This paper used the traditional (or narrative), meta-analysis and meta-synthesis methods of literature reviews to study scenario thinking, system thinking, planning and TTheo principles to find a suitable space to redefine and reconstruct the Church’s ministry engagement in a technologically avowed age. This paper is not a technology text, nor does it pose to answer technology questions. Instead, it focuses on the role of technology in Christian ministry.

This paper recommended that the Church redefines its digital transformation perspective by adopting a TTheo that embraces digital materials and hybrid technology in its ministry engagement across the board. This paper further interacts with views on the paradigm shift of practical theology and techno-theological practice and possible inclusion in the theology vocabularies of the Church.

Technology shapes human interactions in a sociopolitical, socioreligious and sociocultural environment (Dyer, 2011; Postman, 2021; McLauhan, 1994, p. 7). As a community of faith, the Church is a segment of the broader cultural environment with a cross-section of people from various works of life and opinions. Language, customs and practice differ significantly from others in every environment. Hence, each setting is unique in multiple ways (Teece, 2018, 2010). The world continues to experience developments in many areas. Due to the symbiotic nature of humans and the environment, cross-breeding and cross-fertilization of ideas are inevitable. As one organization reacts to its unique existence, it indirectly or directly affects another. Hence, while growth may be relative, its impacts are overtly universal.

The term “Techno-theology” is a newcomer in the theological circle. Hence, there are practically little or minimal literature on this subject area. In this paper, the author has written the original concept of the subject matter (TTheo). This paper is part of the ground-breaking research the author is conducting on “Techno-theology.” The author’s PhD research proposal was approved in December 2022. The author’s research focuses on the subject matter of this paper (TTheo). The author also looks forward to leading a deeper conversation among scholars.

There is evidence that spirituality at the workplace has positive effects on work outcomes, and there are different models conceptualizing the construct. To date, there is no discussion highlighting how digitalization is affecting workplace spirituality and vice versa. The present review tries to close this gap by discussing the psychological dynamics in light of digitalization and spirituality in the context of work.

This is a conceptual discussion based on an extensive narrative review. The conceptual design is further tested with a real-life case study.

The result is a model that may guide future research, which consists of the four highly interdependent domains, namely psychology (with the dimensions of emotion, cognition and behavior), digitalization (with the dimensions of platforms, data and algorithms), spirituality (with the dimensions of meaning, self-transcendation and belonging), as well as the workplace (with the dimensions of work tasks, location, community and culture and values). The discussion includes implications for the future of work, suggestions for management decisions and potential future research directions.

To date, there are many discussions about digital transformation and a limited amount of them have invested in analyzing psychological dimensions. The application to spirituality and the workplace – especially when the two are combined – is almost wholly absent, which makes the present discussion both innovative and original.

This paper is determined to examine the role of body image and materialism in predicting the identity exploration of university students when conspicuous consumption is a mediator variable.

The study used a quantitative method. Data were collected from students of three federal universities in Nigeria. The sample size was 331. A self-report questionnaire was used to collect data and analysis was performed using the partial least squares structural equation modelling.

Findings reveal that materialism has a negative association in predicting the identity exploration of students. At the same time, there was a significant full and partial mediating effect of conspicuous consumption on the relationship between body image and materialism on identity exploration, respectively.

The study provides valuable information for parents in understanding how conspicuous consumption may influence their children’s identity formation. The findings can also be helpful for educators in the design of discussions and interventions for students on the social-psychological antecedents of conspicuous consumption and identity exploration. Government and regulatory agencies can use the study’s findings to shape student financial literacy and consumer protection policies.

This study makes both theoretical and methodological contributions to the existing literature. It provided concrete empirical evidence establishing a subtle connection between the symbolic self-completion theory and the identity status paradigm. It is also amongst the first single research conducted within the scope of these two theories in the Nigerian higher education context.