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The executive stock option (ESO) valuation model developed in this research amends the popular exchange traded option pricing models such as Black and Scholes (1973), Whaley (1981), and Cox, Ross, and Rubinstein (1979) to include economic features of the ESO contract that previously have been ignored. One of these features is the non‐transferability of the ESO, which creates a situation where the ESO might be exercised when an otherwise identical exchange traded option would not. Another feature is the hybrid nature of the ESO; it is not solely either an American option or a European option. The results of the comparative statics indicate that the impact of the non‐transferability of the ESO value is significant, whereas the hybrid feature of the ESO results in values that are very similar to American option values. The economic implication is that if an American or European option model is used to value ESO's, the probability is very high that a wealth transfer between management and shareholders will occur.

The objective of this paper is to demonstrate how to use the Elton, Gruber, and Padberg [1978] model to construct optimal portfolios and to facilitate the use of this paradigm by providing an example of how the technique is used. The EGP model uses the risk‐adjusted, excess return for an asset to determine the optimal portfolio for a given risk‐free rate of return. This paper shows exactly how to calculate the optimal portfolio and provides a True Basic@ program to do so. The data used are constructed from Capital International Indexes taken from various issues of Barrons from March 1978 to December 1986.

The purpose of this paper is to examine preservice teachers’ perceptions of their learning and teaching experiences in a mentor's classroom during a year-long field-based placement in a high-need urban school. In addition, the authors sought to examine how the experiences contributed to their professional growth and development as future teachers.

This qualitative study used constant comparative analysis (Strauss and Corbin, 1998) to examine preservice teachers’ responses to an open-ended questionnaire, program survey, and also in focus groups about their mentoring experiences.

The findings provide insight into participants’ mentors’ influence during a year-long placement and into characteristics of effective mentoring that contributed to their growth. Major findings of preservice teachers’ mentoring experiences in a high-need urban setting reflected two dominant themes: experiencing a pedagogical fulcrum and navigating the tributaries of professionalism.

The study is limited by the small number of participants from one large public university and included only secondary preservice teachers enrolled in one residency program designed to prepare mathematics, science, and special education teachers. Caution should be taken against generalizing the findings, regarding preservice teachers’ learning and teaching experiences in a mentor's classroom, to resident teachers in other areas due to the small sample size and interpretation of the findings.

The findings provide a different perspective about the mentoring process to that provided by previous studies because preservice teachers learned and taught in the mentor's classroom during one academic school year without being evaluated by the mentor. The findings illuminate preservice teachers’ professional growth fostered by their experiences and highlight characteristics of the mentor's influence that contributed to their development.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).

The utterance at a recent council estimates meeting of an Alderman to the effect that he opposed increase of the book‐fund of the libraries in the town because, whenever he wanted a book, he bought it, was, we suspect, a vainglorious one used for a special purpose and time. It was obviously, too, that of a man who may read on occasion, but is not a regular user of books. There are many such and, no doubt, their limited point of view is to be encouraged, so far as book‐purchase is concerned. What it disregards, or does not understand, is that the real reader cannot easily contemplate life without books; he never has enough of them, even if he is not a hoarder of them. There are thousands such. Their homes are not large enough, and their purses are too limited, for them to buy everything they want to read. The “Alderman” can feel that books are cheap; he spends more, if he has the means, on a box of cigars, or a bottle of whiskey, than any ordinary book costs. A single visit to a theatre with his wife (with the inevitable accompanying dinner or supper and transport) costs him more than a shelf of them. If he throws away the book when read, or rejected—for only a few such books are read through by the type under consideration—that is of little more con‐sideration than his disposal of cigar ash or used theatre tickets. In this stringent time the greater part of the community depends upon the borrowed book. Inevitably this will increasingly be the case. Every man and woman, however, who loves books desires to possess them, and every wise librarian encourages that desire. It can reduce the use of libraries very little, if at all, and our business as librarians should be to provide for the literate nation, indeed to assist its making. There are many ways in which this might be done—the provision of lists on “Books for Every Home” with clear notes on why, for it must be realized that not every citizen knows the books that are commonplace tools. In how many homes, for instance, is Whittaker's Almanack to be found? A reference book, of course; but almost the first need of a household is a set of the best tools of this sort. Has any library yet issued a list with this special intention? Say, “Six Books necessary to Every Home”? We assume that when a reader is passionately drawn to a book he must buy it, but such attraction is mainly felt by those who are already book‐lovers. For others there are such questions as, where shall we put the books suggested? An answer may be that every librarian, in his own area, should urge that built‐in bookcases should be a feature in every house plan. He might do much to solve a real problem. He can continue, too, to assist book‐buying by his periodic exhibitions of books for prizes, presents (Christmas and birthday) and help to answer the question, “What books of great literature ought to be in every home for children and for life‐keeping?” His every convert would become also a life user of libraries.