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The study emphasizes the role of an individual's mindfulness and temperance in making employees fit their organizations by comparing the direct effect of mindfulness and its indirect effect through temperance on the employees' person–organization fit (P-O fit). Data were collected from 185 Indian employees working at managerial positions in manufacturing and service industries through an online questionnaire in a cross-sectional research design. Structure equation modelling (SEM) was used to test the associations, and it was observed that mindfulness among employees is positively related to their P-O fit. Similarly, employees' temperance is also positively associated with their P-O fit. Furthermore, it is observed that temperance acts as a partial mediator between mindfulness and P-O fit. Mindful employees would be more aware of their surroundings, making them aware of the values that the workplace demands. The same awareness would compel the employees to have temperance (self-control) to keep their values in line with organizational values. The study contributes to the virtue theory and the value congruence theory in the organizational context. This study recommends that the management promotes mindfulness and temperance among the employees through various interventions and new technological aids to promote the P-O fit of the employees. To the best of our knowledge, this original work has novelty to investigate the relationship of mindfulness with P-O fit, taking into account the role of temperance of the employee.

The purpose of this paper is to examine the new alcohol debate and put it into historical perspective, before outlining the meaning and nature of the new temperance challenge.

A moral perspective on the patterns of alcohol consumption from the point of view of character virtue is offered in order to address this deep‐seated cultural problem.

Facts and figures on the nature and extent of Britain's alcohol problem are used to illustrate the strength of present day concerns.

The acquisition of temperance in today's society is very difficult in the face of affluence and a consumer culture, which encourages impulsiveness and infantilisation especially when it comes to drinking alcohol. The particular problems of the UK are exacerbated by cultural factors and patterns of family structure, which also undermine the acquiring of the virtue of temperance.

Today's drink problem is a problem of character that has to be tackled by all the institutions of civil society, the family, religious groups, and communities. The drinks industry in its widest sense can also play its part in developing a culture of temperance.

The contention of the paper is that unless the cultivation of some notion of temperance is reverted as a shared virtue of character, today's alcohol problem will not successfully be tackled.

Society and government policy currently demonstrate contradictory tendencies in relation to alcohol. Government policy promotes longer opening hours, but also more stringent control of public drinking through ASBOs and alcohol dispersal zones. Young people favour heavy drinking and the ‘night time economy’, while older generations oppose the extension of pub opening hours. The media debates rationing treatment for those with self‐inflicted disease, but portrays national mourning at George Best's death. In an attempt to learn from the efforts of the past, Virginia Berridge uncovers the strikingly familiar world of temperance and ponders whether we are perhaps at a ‘tipping point’ in culture in relation to alcohol?

The world has just witnessed two of the greatest experiments in social reform ever attempted in history, viz., trying to make Russia free by Revolution, and trying to make America sober by Prohibition; and it is doubtful which of the two is the greater failure! But the strangest part of it all is that while native evidence is coming over by every mail (some of it the tardy admission of the prophets themselves who had hoped to save the world by their reforms), we see in England, from time to time, cranks and fanatics without experience at all who would wish us to “ follow in failure's footsteps.” It would be a pity to miss the lessons of the paradox, chief among which, surely, is the fact that here in England we are always accomplishing more under the principles of toleration than other countries by persecution. Freedom is part of the genius of our constitution, part of the instinct born of long legislative experience, which the younger and more impulsive countries can hardly hope to acquire at once. The New World may dearly love to teach its grandmother to suck the eggs of sobriety, but the New World will have to clean up the awful mess of this first experiment before old Granny Europe can be won over to the new idea. Human nature is much the same in the mass as it is in the individual; the Puritans produced the debaucheries of the Restoration, but it has been reserved for America to show that “ Prohibition is the mother of drunkenness,” though the older nations who have faced the problem for thousands of years could have told her that you can no more make men sober than you can make them happy by Act of Parliament, simply because liberty forms part of the essential psychology of human nature; and it is here that America has done the cause of Temperance more harm than any publican could ever have done had he set out to do harm of set purpose. But the United States has done more than endanger the cause of Temperance, for by bringing the machinery of government into disrepute, and officers of the law into temptation, she has undermined the prestige of civil morality all along the line, just like some stupid parent will wreck his whole authority by some petty act of bigotry. As a matter of fact—strange as it may seem—it is the modern publican himself who is the greatest Temperance reformer to‐day in England, and this for the simple reason that intemperance does not pay, but bootlegging, apparently, does; and, to judge from the latest details, more seems to be made out of alcohol by Prohibition than ever was made by the saloons. The figure was truly appalling when one comes to compare Temperance England with Prohibition America, which spends twice as much upon liquor as we do—some 720 million pounds, for example, are spent on bootlegging in U.S.A., as compared with 315 million pounds on honest drinking here, two‐thirds of which sum, in our case, of course, goes back to revenue, whereas double that sum in U.S.A. goes towards demoralising their Government. Town for town, the statistics all bear the same witness. London, with a population of seven millions in 1925, saw some 30,000 arrests for drunkenness; Chicago, with two millions, over 90,000; Philadelphia, with nearly the same population, had over 58,000 arrests, whereas Liverpool, with about half Philadelphia's population, had exactly one‐tenth of its number, viz., about 5,000, and so the story of the figure goes on, proving, as I say, that there is far more drunkenness under Prohibition than under sane regulation, and similar statistics as to crime are available. No one, of course, would have dared to maintain that this would be the result before the experiment had been made, but the experiment once made, we can only judge by the facts, with the result that all sound temperance reformers may well look with dismay upon the efforts of those who would wreck Temperance by making it into a Prohibition movement, with the effects in England it has had in America. It would be too high a price to pay for the little amount of drunkenness that remains to‐day of that wave of vice which once made it possible to get drunk for a penny and dead drunk for two‐pence. Indeed, in the last ten years the amount of drunkenness punished by imprisonment has diminished by more than 75 per cent., i.e., in 1913–14 the number was 51,851, and in 1923–24 this number had sunk to 11,425. Yet, small as this number is, foreigners coming over from the wine‐drinking countries are often shocked at the amount of intoxication they see over here as compared with their own countries, just as English visitors to New York come back scandalised.

This paper seeks to extend the development of the historical accounting research agenda further into the area of popular culture. The work examines the discourses that surrounded the drinking of alcohol in nineteenth century Britain and explores how an accounting failure disrupted the tension between the two established competing discourses, leading to a significant impact on UK drinking culture at the end of the nineteenth century.

The paper employs both primary and secondary sources. Secondary sources are used to develop the main themes of the discourses deployed by the temperance societies and the whisky companies. Primary sources derived from the contemporary press are employed, as necessary, in support.

The paper demonstrates that accounting, although it may not be central to a discourse or other social structure, can still have a profound impact upon cultural practices. The potential for research into culture and accounting should not therefore be dismissed if no immediate or concrete relationship between culture and accounting can be determined. Further support is provided for studies that seek to expand the accounting research agenda into new territories.

The study of popular culture is relatively novel in accounting research. This paper seeks to add to this research by exploring an area of cultural activity that has hitherto been neglected by researchers, i.e. by exploring how an accounting incident impacted upon the historical consumption of Scotch whisky in the UK.

This paper aims to explore the impact of Sharīʿah-compliant stocks on other investor risk preferences beyond the risk aversion, namely, prudence and temperance.

This paper uses the non-parametric model data envelopment analysis with the shortage function as a measure of performance. The model uses three specifications considering skewness and kurtosis that describe according to expected utility theory, prudence and temperance.

Results show that first, efficient portfolios consist mainly of conventional stocks in the three-model specification. Second, the skewness improvement is achieved only when considering conventional stocks while Sharīʿah-compliant assets do not exhibit any impact on the third moment. Finally, diversification through both conventional and Sharīʿah-compliant stocks does not lead to kurtosis reduction. Sharīʿah-compliant stocks in efficient portfolios are sensitive to return and risk solely, and hence, prudence and temperance as related to skewness and kurtosis measures can be ignored in optimal portfolio selection during normal market conditions.

Findings suggest the same conclusions for four Islamic screening methods; however, readers should be prudent due to the limited sample. Results show that Sharīʿah-compliant assets do not have an impact on higher-order moments optimal portfolio returns, and hence, question the commonly admitted assumption of non-normality return distributions at least for Sharīʿah-compliant stocks.

The research findings suggest that Islamic investor preferences are described only by return and risk along with Sharīʿah criteria for stock selection and portfolio allocation. Portfolio managers should not care about higher-order moments to manage Sharīʿah-compliant funds. The traditional mean-variance Markowitz framework will be sufficient for investment or allocation decision-making. Description of Sharīʿah-compliant portfolio returns with only the first two order moments gives such asset more resiliency to extreme events like a crisis.

This research is the first in literature exploring whether prudence and temperance defined by higher-order moments can be drivers, besides Sharīʿah criteria, in portfolio allocation decision-making. This study is unique in terms of methodology and application. It uses individual stock data on the Casablanca Stock Exchange.

The purpose of this paper is to bring definitional clarity to the term “virtue” as pertinent to the behavioural sciences literatures on leadership; to identify a short and consolidated list of cardinal virtues commonly associated with leadership effectiveness; to provide a model relating leader virtues to leader outcomes (i.e. ethics, happiness, life satisfaction, and effectiveness); and to propose a program of research.

The authors systematically and comprehensively review Aristotelian and Confucian literatures on virtue ethics, and the literatures on seven leadership styles – i.e. moral, ethical, spiritual, servant, transformational, charismatic, and visionary leadership.

Six virtues, including four considered cardinal by Aristotle (courage, temperance, justice and prudence), and two considered cardinal by Confucius (humanity, and truthfulness), were common to all seven leadership styles.

Researchers should aim to develop and validate a measure of virtuous leadership based on the six cardinal virtues presented here and also to test both the proposed measurement and structural models.

The authors' recommended program of research will ideally inform development and design of selection and training programs for enhancing virtuous leadership.

The authors provide definitional clarity to the term “virtue” – one that is well grounded in the moral philosophy and virtue ethics literatures; consolidate vast and varied literatures on seven different widely subscribed leadership styles and identify six cardinal virtues most likely to positively impact leadership effectiveness; present an organizing framework, structural model, and research agenda to catalyze research on virtuous leadership.

In the wake of the extraordinary financial scandals that both preceded and followed the September–October Financial Crises of 2008, discussions about the executive virtues of honesty and integrity are no longer academic or esoteric, but critically urgent and challenging. As representatives of the corporation, its products and services, corporate executives in general, and production, accounting, finance, and marketing executives in particular, must be the frontline public relations and goodwill ambassadors for their firms, products, and services. As academicians of business education, we must also analyze these corporate wrongdoings as objectively and ethically as possible. What is wrong must be declared and condemned as wrong, what is right must be affirmed and acknowledged as right. We owe it to our students, our profession, our stakeholders, and to the business world. Contemporary American philosopher Alasdair MacIntyre (1981) proposes the issue of morality in a threefold question: Who am I? Who ought I to become? How ought I to get there? The answer to every question refers to the virtues, especially to corporate executive virtues. This chapter explores corporate executive virtues, especially the classical cardinal virtues of prudence, temperance, fortitude, and justice as defining and enhancing corporate executive life.