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What happens when we limit our understanding of reason to a calculating competence? In this chapter, I will approach the contemporary introduction of New Public Management (NPM) in the Swedish public sector from the point of view of the fifteenth century philosopher Nicholas of Cusa and his critical analysis of reason and not-knowing. Cusa emphasises not-knowing as something which we cannot and should not avoid. As such it is central to every creation of knowledge. Reason, as the process to gaining knowledge also includes the capacity to relate to not-knowing. In modernity, the understanding of not-knowing has decreased and accordingly changed our understanding of reason. Reason became a calculating capacity, what Cusa calls ratio, rather than a reflecting capacity, what Cusa calls intellectus. The introduction of NPM in the Swedish public sector can, from this point of view, be seen as a kind of ratio-organisation, and I will point out three characteristics of this ratiofication: First, it includes a ‘concept imperialism’, as concepts from outside of the public service-activities displaces concepts that come from within. In this displacement, easily measurable concepts and concepts that frame a measurement-culture displace concepts that belong to the intellect. Second, we can see an ‘empaperment’ when every act has to be documented in order to be counted as complete, and where the empapered world of ratio becomes more central than the lived world with its constant presence of not-knowing. Third, this also results in a ‘remote controlling’ of activities when the acts of the staff are governed from the outside, and the competence to listen to the not-knowing of each situation is not valued.

Where do all the management theories and fads come from? Why are they so different and constantly changing. This paper develops a comprehensive and dynamic cognitive formwork from an understanding of the formulations of Aquinas, Lonergan, Jung, Weber and the Enneagram. The synthesis is new and goes beyond each of the sources to present a more systematic and useable JEWAL synthesis formwork. First, the neo‐platonic hierarchical structure of triadic unity is identified as a particularly pertinent and effective differentiation of reality. Second, whereas the neo‐platonists developed their hierarchical construction of reality from a meta‐physical viewpoint as emanations from the ultimate unity, later philosophers explained the differentiation of consciousness principally by working in the reverse direction. Third, the paper explains the process of learning in terms of the cognitive procession through the layered levels of differentiated consciousness. Fourth, an explanation follows as to how this cognitive formwork can be used to explain a character typology based on the differentiation of consciousness – one that finds expression in a typology commonly known as the Enneagram. Fifth, the JEWAL synthesis formwork is presented as a comprehensive framework in which to understand human governance and social action. More broadly, the paper discusses the significance for the social sciences of achieving such a synthesis of ideas within this new formwork – a synthesis between the Western developed philosophy, which runs through the work of Aquinas, Lonergan, Weber and Jung, and the Eastern physio‐psychological wisdom encapsulated in the Enneagram typology. In conclusion, the paper attempts to bring it all together in an answer to the questions underpinning the paper; namely, what does it mean to know and how do we make sense of those voices that speak out of that knowing.

In this chapter, the author explores the principles of responsible management education through the lens of Taoism. This chapter begins by introducing the concepts of knowledge-inquiry and wisdom-inquiry and highlights the differences between the two in the context of management education. The author emphasizes the importance of wisdom-inquiry in management education, arguing that it allows individuals to not only understand and analyze information but also to apply ethical considerations when making decisions. This chapter delves into how to synthesize knowledge and wisdom in education, highlighting the need for a balance between technical skills and ethical awareness in management education. This chapter concludes with an examination of the principles of managing talent by balancing competence and character. The author discusses how to hire for character and train for competence in human resources management and development. This approach involves focusing on developing individuals' character traits, such as integrity, compassion and empathy, in addition to their technical skills. This chapter demonstrates the value of incorporating Taoist principles into management education. When the importance of wisdom-inquiry, balancing competence and character, and developing ethical leaders is emphasized, management education can prepare individuals to navigate the complexities of the modern business landscape while promoting responsible business practices.

This study aims to identify the antecedents of learning from mistakes within the student group work setting. Specifically, this study provides empirical evidence of how team–member exchange (TMX) positively leads to learning from mistakes via person-focused interpersonal citizenship behaviours (ICBs) and of the boundary condition of intellect of this indirect relationship.

Cross-sectional survey data were collected from 189 new business undergraduate students at a Hong Kong higher education institute. PROCESS Macro (Hayes, 2013) and bootstrapping with 5,000 resamples were conducted to analyse the moderated mediation model.

The authors found that high levels of TMX within a group positively related to person-focused ICBs and learning from mistakes. Moreover, the bootstrapping results showed that there was an indirect effect of TMX and learning from mistakes via person-focused ICBs. The presence of students with high intellect strengthened this indirect relationship.

Whereas many studies have examined the development of students’ employability skills, most have ignored the importance of learning from mistakes, which is considered to be a soft employability skill and an important attribute in the workplace. Moreover, the factors that facilitate students’ learning from mistakes are unclear. This study is the first to identify the antecedents of learning from mistakes by adopting social exchange, reciprocity and social information processing (SIP) theories.

The purpose of this article is to determine the future proportion and variants of usage of human intellect and artificial intelligence (AI) in entrepreneurship of industry 4.0 that fits social entrepreneurship the most. It could be convergence (simultaneous utilization during the same entrepreneurial processes with the emphasis on unique features by the terms of the competition) or divergence (usage during different business processes by the terms of labor division).

The authors determine the influence of usage of human capital and AI on the efficiency of social entrepreneurship. The authors identify the perspective directions of usage of AI in social entrepreneurship and evaluate the readiness and interest in the implementation of these directions of concerned parties. The authors also model the optimal proportions and the variant of usage of human intellect and AI in social entrepreneurship in the conditions of Industry 4.0 in the future (until 2030).

It is found that social entrepreneurship will use the opportunities of Industry 4.0 for optimization of its activities until 2030, but will refuse from full automatization, using human intellect and AI at the same time.

The most perspective directions of application of AI at social companies are a collection of social goods and services, marketing studies and promotion of social goods and services. Neither convergence nor divergence of human and artificial intellectual capital does not fully conform to the interests of concerned parties. The most preferable (optimal) variant of usage of human intellect and AI in social entrepreneurship in the Industry 4.0 is human intelligent decision support.

This paper aims to develop and validate a scale for Islamic conception of psychological nature of man. Al-Ghazali’s model of psychological nature of man considered as the theoretical background of the study.

Content validity test and factor analysis are used to refine measurement items and define and validate the scale. In total, 362 samples were collected from Islamic banking practitioners in UAE.

Item statements are refined through content validation test. Three dimensions are extracted, i.e. “Intellect,” “Satanic element” “Divine Knowledge,” through exploratory factor analysis and evidence of validation of scale/construct is reported through confirmatory factor analysis.

As a caveat, it is critical to emphasize that Al-Ghazali’s model is based on religion (Islam). It should be noted that the scope of the theoretical aspects of the study is limited to the beliefs based on the Islamic tradition.

It is believed that the scope of the developed and validated measurement scale is broad as the nature of the scale is universal and can be applied in any kind of organization in which the study requires capturing Islamic religious aspects with special reference to understanding the psychological nature of individuals associated with the organization and better understanding of their decision-making pattern.

Understanding or examining the psychological nature of human beings is always been an interesting area to study as they are the pillars of the society. Required policies can be formulated or adjusted according to the empirical evidence indicated in the study in respective field of the society.

To the best of author’s knowledge, this is an initial attempt that developed and validated a scale based on the Islamic philosophy, with focus on psychological nature man. Further, the application of the methodology used in the study supports the statistical robustness to the findings, which is relatively rigorous and novel approach in the area of study.

This study aims to examine the decision-making behaviour of Islamic banking practitioners of the United Arab Emirates with special reference to the operational line heterogeneity by employing factors that are religious in nature such as intellect, satanic force and divine knowledge as encapsulated in al-Ghazali’s ethical philosophy.

A total of 337 samples were collected from the Islamic banking practitioners in the United Arab Emirates using a purposive sampling technique, and the empirical analysis was conducted with the measures of model fit and bootstrapping technique using Partial least square Structural equation modelling and multi-group analysis.

The empirical findings reveal that the dedicated use of intellect in making decisions related to ethical issues where desires and emotions tend to overwhelm reason and human choices. While divine knowledge is found ineffective guidance of the intellect, the element of satanic force is found significantly impacting decision-making. As the lack of religious consciousness is evident among respondents, higher exposure to operational risk is expected. These findings were found identical across the Islamic banking practitioners in different lines of operations.

The span of the study is limited to a single country. Future studies are recommended to replicate the study to more markets where the share of Islamic finance is significant.

Findings of the study highly suggest respective authorities of Islamic financial institutions to intensify the capacity-building programs on the foundation of faith which includes Islamic thought and worldview, to enhance the corporate ethical decision-making. Moreover, equal importance should be given to all the banking practitioners regardless of line of business operations.

With undue emphasis is given to the juristic (fiqh) aspects of Shariah compliance in the Islamic banking and finance industry, less has been attempted to explore its ethical dimension (akhlaq) in the compliance parameters that leave a relatively large gap to address prevailing unethical practices in Islamic finance institutions. Findings from this study can be useful as a warning to the Islamic banking firms to enhance the sense of God-fearing and improve existing measures in the organisation in mitigating operational risks that may arise from people or system and consequently ensure the smooth governance of the Islamic banks.

Critical Theory was, more than anything else, a determined effort to keep alive the notion that there were alternatives to the existing cognitive order, one that seemed to find necessity in the contingent (and irrational) order of mature capitalism. Herbert Marcuse famously paid tribute to the power of the Imagination to destroy the illusion of the absence of alternatives to the existent, developing both an esthetic social theory and a social theory of esthetics. Yet the founder of Critical Theory, Max Horkheimer, was always suspicious of the Imagination, seeing it as predominantly a reproductive and not productive faculty – something that strengthened the hold of the existent on us, not the reverse. I argue that some of Horkheimer's interpretation of the role of the Imagination is rooted in his early work on Kant's Third Critique, which was conducted under the imprimatur of Gestalt psychologist Hans Cornelius. Thus suggests that there may be more connection between Horkheimer's early Gestalt-influenced thinking and his later work, and may even suggest possible directions for a post-Freudian critical theory.

‘Countrymindedness’ is a resonant but perhaps manufactured term, given wide currency in a 1985 article by political scientist and historian Don Aitkin in the Annual, Australian Cultural History. Political ideology was his focus, as he charted the rise and fall ‐ from the late nineteenth century to around the 1970s ‐ of some ideological preconceptions of the Australian Country Party. These were physiocratic, populist, and decentralist ‐ physiocratic meaning, broadly, the rural way is best. Aitkin claimed the word was used in Country Party circles in the 1920s and 1930s, but gave no examples. Since the word is in no dictionary of Australian usage, or the Oxford Dictionary, coinage may be more recent. No matter. Countrymindedness is a richly evocative word, useful in analysing rural populism during the last Australian century. I suggest it can usefully be extended to analyzing aspects of the inner history of Euro‐settlement in recent centuries.