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The purpose of this study is to examine the relationship between satisfaction, congruence, nostalgic connections and trust with reference to brand attachment and behavioral loyalty. Behavioral loyalty was examined through the customer’s intention to continue the relationship, as well as proselytism and resistance upwards of the price in the luxury restaurant sector.

A questionnaire was developed and distributed via email and different Facebook groups which specialized in the luxury restaurant sector in Tunisia. A total of 310 questionnaires were completed and structural equation modeling with AMOS was used to test the hypothesis.

The findings suggest that brand attachment clearly explains the behavioral loyalty of consumers because it contributes toward maintaining the relationship with the brand in terms of repetitive buying behavior. Only satisfaction and nostalgic connection was found to influence brand attachment and satisfaction has a bearing on proselytism. Brand attachment in turn influences the intention to continue the relationship and the resistance to upward pricing, but not toward proselytism.

The managerial implications can guide managers toward enhancing the behavior loyalty of customers through better relational marketing practices.

The research is original in terms of conceptualizing and empirically testing the relation between brand attachment and behavior loyalty within the luxury restaurant sector with a specific focus on Tunisia. This study is one of the first to examine the relationship between brand attachment and behavioral loyalty in the restaurant sector.

In previous efforts I have dated the birth of (modern) Social Catholicism (alias: Roman‐Catholic Social Economycs) with the publication of the closely associated works of Charles de Coux (1832) and Alban de Villeneuve‐Bargemont (1834/37). If indeed (and without going all the way back to Jesus of Nazareth, via Thomas Aquinas, Jerome and Ambrose et al.) that be the case, and the implication of the present assignment be correct, then we should have to date the “birth of solidarism” in the Social‐Catholic vein identically. Undaunted by Gide's virtual declaration that “they were all solidarists then”, this is what we set out to show, viz. that our Solidarism did have its birth therewith.

The purpose of this chapter is to characterize knowledge organization (KO) as a field that is affected by geographic and diachronic variations in such a way that the recognition of a slanted KO could be considered an ethical option in the KO theory and practice. KO can be considered a dynamic social product that reflects a construction that is altered in space and time. Slants are inherent to any organization of knowledge and are manifested in multiple dimensions. There is a need to find a balance between the respect for the local specificities and the necessity of global access to information. Conceptual and terminological time and space slants in KO are presented. Examples of possible day-by-day searches are analyzed in order to evidence the different cultures that are involved in the different social-linguistic characteristics. The recognition of time and space as operational axes for an ethical approach to a slanted KO is important because: (a) it tries to intervene in represented and possibly disseminated biases that are practiced so far; (b) it recognizes the coexistence of diverse groups and communities, with local characteristics, meanings, and idiosyncrasies, that will need to communicate with each other in global information systems of information; and (c) it can promote an intercultural ethics of mediation, culturally warranted, in order to avoid cultural damages and to guarantee that descriptions can reflect the past while keeping an eye in the future, based on KOS whose functionality remains over time.

ENGLISH literature has never been notably rich in biography. We have Boswell. We have Lockhart. We have the vigorous, piquant Aubrey, the gentle Walton, who turned a life into an elegy, the ruthless Froude who upended Carlyle. But such achievements, splendid as they are, are isolated examples. As a nation we have not, in the past, shown much comprehension of the fundamentals of the art. We had not, in fact, until Mr. Strachey published his famous preface to Eminent Victorians, realised that biography was an art. During the reign of Victoria the craft of the biographer sank to its lowest ebb. Idealism was in the air. Ruskin and Tennyson had hymned the beauty of Goodness. Carlyle had instructed the nation in the ecstasies of hero‐worship. Puritanism and antimacassars and a copy of the egregious Bowdler were in every home. Biography suffered as biography must inevitably suffer where morality has ousted plain speaking. Of biography as the process of assembling, from a mass of data, the elements essential to a shapely narrative; uniting the relevant characteristics together into a warm, living, recognisable and interesting portrait; charting the inner development of a human personality: of biography in this sense the Victorians had practically no conception. The Victorian biographer combined the duties of sexton and stonemason. He came both to bury his Cæsar and to praise him. His biography, a tissue of laudation, half‐truth and pious concealment, was one long distended epitaph. If the subject, being human, had been cursed with human fallibility, the fact was not insisted upon. If, like most of us, he had been ungodly enough to exist below the diaphragm, the defection from grace was glossed over or even concealed. Lives of great men, ran the current tradition, remind us that we can make our lives sublime; and the biographer indulged freely in hagiology and proselytism. Biographies of this sort—and the bookshelves of the period were cluttered up with them—were not only false to life. They were not only sentimental. They were, in nine cases out of ten, both ill‐composed and ill‐written. They were vast, indigestible, wersh, forbidding. They were tasks undertaken without artistic scruple or discrimination, and completed without artistic satisfaction.

Previous theories discuss how corporate managers can stir anti-discrimination laws away from their initial social goal by managerializing the law. Yet, other actors – notably insider activists – can contribute to move corporate regulations beyond merely symbolic compliance. I demonstrate this influence of activists with three cases studies: (1) LGBT activists for same-sex parental leave; (2) disability rights activists for implementing a quota; and (3) Muslim activists to secure accommodations in French workplaces. Through these cases, I show how activists can move corporate laws beyond compliance, pressure firms to go from merely symbolic to substantive compliance, and analyze mechanisms that explain their unequal success. Bringing together insights from the legal endogeneity theory and social movements theory, I analyze these activist legal intermediaries as actors faced with unequal structure of opportunities, and examine what factors hinder or favor an activist-driven legal endogeneity. I demonstrate the impact of more prescriptive regulations, the institutional power of union representatives (and their alignment with activists’ claims), reputational stakes for companies, and the resources of activists themselves (legal expertise, ability to reframe laws, and informal power within their organizations). Last, I show how activists leverage organizational and legal tools (collective agreement, diversity policies) to induce recoupling between formal commitments and informal practices.

The purpose of this paper is to consider in broad terms how employers may respond to different forms of religious expression by employees in the workplace, within the discretion afforded to them by law.

Through a discussion of relevant legislation and case law, and a review of relevant literature, it seeks to identify the legal constraints within which employers must operate when determining policy and practice in this area and gives consideration to how they should respond.

It is observed that employers enjoy considerable freedom either to impose restrictions or to encourage religious expression.

The paper considers some of the over-arching principled arguments both for and against encouraging religious freedom at work, whilst concluding that support for religious expression may be the better option, not least for the positive benefits for employee well-being, commitment and engagement which, it is argued, may result.

Reconsiders Umberto Ricci’s harsh comments on the book of the young Attilio da Empoli about the Theory of Economic Equilibrium and also re‐examines da Empoli’s original theses about “ultramarginality” that aroused Umberto Ricci’s fierce criticism. In his reply, da Empoli punctually rebutted those comments, but Ricci did not answer back, probably in order not to lend himself to act as a resonance chamber. In fact, da Empoli’s approach, which led to doubt being cast on the competitive equilibria of Marshallian memory, seconded the criticism brought forward at that time against dominant orthodoxy. And Ricci really was an economist who acted inside orthodoxy and claimed to keep on doing so.