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I. Introduction It is no secret that Islamic countries have entered a new epoch in which serious questions regarding the nature of their economic institutions have taken on renewed urgency. During the past few years, elan debates have taken place, both nationally and internationally, among specialists in economic sciences, specialists in traditional Islamic disciplines, and intellectual exponents of various Islamic political movements. Inherently complex, the discourse, which appears in academic and semi‐ academic publications as well as the popular press, is made distinctly more complex as it often takes place in an extremely volatile environment, which has been shaped by severe economic crises, political turmoil, and social unrest.

Like many other authors, Briffault recognises the immense contribution of Muslims to civilisation and its influence on the European renaissance. Unlike most other authors, however, Briffault realises that such a contribution was stimulated, motivated and guided by a “new spirit.” Insufficient attention, however, has been given to the source and roots of this “new spirit,” which emerged suddenly and powerfully in the Seventh Century initially among the Arabs who were not known for any significant contribution to science and technology. Nor was the sandy, mostly arid Arabia known as a centre of learning and research.

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Introduction Tawheed is the cornerstone of Islam, the foundation of its ethics and philosophy of life and the basis of its systems and institutions. It is the primary determinant of one's relationship to the natural and social order. As such it is helpful to begin with the explanation of the meaning of Tawheed before examining its application.

This paper aims to theorise the concept of corporate brand covenant.

Christian theology is drawn on to define and identify the source of the notion of covenant. Similarly, a review of the literature on the meaning and management of corporate branding is presented. Following a thorough review of the literature, the notion of a corporate brand covenant is conceptualised and discussed. This is firmly supported by a semiotic deconstruction of a corporate advertisement from HSBC.

Six important findings emerged from the study. The first is the Christian theological insight into the notion of covenant. This finding drew the attention of corporate branding academics to the source of this phenomenon. Second, a total of six cardinal principles (initial scenario; a covenanter, a covenant and a covenantee; the covenant is binding on all parties; the covenant is perpetual; the covenant is irreversible; the covenant stems from God and is then handed on to man) were proposed. Third, a template highlighting how the biblical covenant is managed was conceptualised. Fourth, six mandatory components of corporate branding: firm's personality; corporate positioning; interactions; corporate communications; stakeholders; corporate reputation/image; were identified. Fifth, an integrative framework highlighting the points of linkages between the biblical covenant and the corporate brand‐oriented covenant was developed. Sixth, a new definition of corporate brand covenant was suggested and supported by a semiotic deconstruction of HSBC's corporate advertising campaign.

There is little literature devoted to corporate brand covenant. The majority of works addressing this concept have done so anecdotally. Thus, by addressing this phenomenon via a Christian theological lens, the study solidifies the corporate branding literature, which at the moment lacks a strong foundation in social science theory.

Practitioners are encouraged to remember that the successful management of a corporate brand begins with a thorough understanding of what a corporate brand covenant means. An understanding of this concept will enable managers to define and deploy strategies that will promote corporate branding issues.

The paper extends the frontiers of existing anecdotal discourse on corporate brand covenant. In so doing, a fuller and more robust understanding of the concept of corporate branding among academics and practitioners is achieved.

The law-oriented short stories and novels of lawyer/English professor John William Corrington are receiving increasing attention from legal scholars. However, no one has analyzed the science fiction screenplays he co-wrote with his wife, Joyce, from a legal perspective. This article analyzes two such screenplays and concludes that they are “Socratic” texts whose narrative structures and epistemological processes work in much the same way that the traditional participatory exchange works in law school. My analysis explores the links between law, allegory and science fiction as intersecting methods to imagine the possibilities for the future.

At the turn of the 20th-century railroad regulation was hotly debated in the United States. Railways were accused of abusing of their monopolistic position, in particular by discriminating rates. Public opinion’s pressure for tighter regulation led to the 1906 enactment of the Hepburn Act, which strengthened the powers of the Interstate Commerce Commission. American economists actively participated in the debate. While most of them sided with the pro-regulation camp, the best economic analysis came from those who used the logic of modern law and economics to demonstrate how most railroads’ practices, including rate discrimination, were simply rational, pro-efficiency behavior. However, as relatively unknown Chicago University economist Hugo R. Meyer would discover, proposing that logic in public events could at that time cost you your academic career.

A striking feature of Jaques' work is his “no nonsense” attitude to the “manager‐subordinate” relationship. His blunt account of the origins of this relationship seems at first sight to place him in the legalistic “principles of management” camp rather than in the ranks of the subtler “people centred” schools. We shall see before long how misleading such first impressions can be, for Jaques is not making simplistic assumptions about the human psyche. But he certainly sees no point in agonising over the mechanism of association which brings organisations and work‐groups into being when the facts of life are perfectly straightforward and there is no need to be squeamish about them.

This chapter offers a speculative essay regarding how religion may foster intellectual humility in public life, drawing on case studies from faith-based community organizing in the United States. and liberation theology in Latin America. Despite a plethora of religious teaching about the virtue of humility across a variety of traditions, I do not think there is anything inherent in religious belief – in any tradition – that predisposes believers toward authentic humility in their personal or public lives. I argue instead that religious conviction – when embodied in particular kinds of religious practice – does help drive us toward the balance of confidence and intellectual humility required for vigorous engagement in democratic public life. My argument draws on the concept of focal practices and insights from philosophy, theology, and social theory as I consider religious practices, religious conversion, and the nature of human passions as they relate to democratic life.

Presents the scientific methodology from the enlarged cybernetical perspective that recognizes the anisotropy of time, the probabilistic character of natural laws, and the entry that the incomplete determinism in Nature opens to the occurrence of innovation, growth, organization, teleology communication, control, contest and freedom. The new tier to the methodological edifice that cybernetics provides stands on the earlier tiers, which go back to the Ionians (c. 500 BC). However, the new insights reveal flaws in the earlier tiers, and their removal strengthens the entire edifice. The new concepts of teleological activity and contest allow the clear demarcation of the military sciences as those whose subject matter is teleological activity involving contest. The paramount question “what ought to be done”, outside the empirical realm, is embraced by the scientific methodology. It also embraces the cognitive sciences that ask how the human mind is able to discover, and how the sequence of discoveries might converge to a true description of reality.