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This chapter seeks to present a limited overview of some aspects of manipulated and/or fake images that contribute to society ‘becoming post-truth’. It subclassifies levels of manipulation and also presents the finding from a descriptive survey that gauges perceptions on awareness and recognisability of fake images. It also presents perceptions of effect on individuals of images modified for aesthetic reasons and carried by social media. The majority of respondents seemed affected by this, but with only a minority whose perception of self was affected. Another result of the survey is that there is a general mistrust of images not carried by gatekept sources.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

With 43.2 million coronavirus cases and 525,000 deaths in 2022, India ranked second worldwide, after the United States (84.6 million cases and 1 million deaths), according to the latest available June 2022 COVID-19 impact data.

Amid people’s growing mistrust in the government, India’s news media enhanced the nation’s distinguished designation as the world’s largest and most populous democracy. India’s news media inform, educate, empower, and entertain a surging population of 1.4 billion people, which is roughly one-sixth of the world’s people.

Drawing upon the media agendamelding theoretical framework, we conducted a case study research into interplay between two prominent democratic institutions, the media and the government, to analyze the role of the COVID-19 pandemic in redefining India’s networked society.

India’s COVID-19 pandemic aggravated internecine tensions between media and government relating to four key freedom issues: (1) world’s largest COVID-19 lockdown affecting 1.3 billion Indians from March 25, 2020 to August 2020 with extensions and five-phased re-openings, to restrict the spread of COVID-19; (2) Internet shutdowns; (3) media censorship during the 1975–1977 “Emergency”; and (4) unabated murders of journalists in India.

Although the COVID-19 pandemic caused deleterious problems debilitating the tensions between the media and the government, India’s journalists thrived by speaking truth to power. This study delineates key aspects of India’s media agendamelding that explicates how the people of India form their media agendas. India’s news audiences meld media messages from newspapers, television, and social media to form a picture of the issues, insights, and ideas that define their lives and times in the 21st century digital age.

The purpose of this paper is to illustrate that the current efforts to combat the epidemic of fake news – compiling lists of fake news sites, flagging stories as having been disputed as “fake,” downloading plug-ins to detect fake news – show a fundamental misunderstanding of the issue.

This paper explores the plummeting believability ratings in conventional news outlets, as well as current efforts to combat fake news. These concepts are situated in the post-truth era, in which news is upsold on the notion of belief and opinion.

This paper finds that, in combination with a general mistrust of all news, a fundamental flaw in the system of clicks-as-reward allows fake news and other clickbait to gain unobstructed virality.

Fake news is a widely discussed topic right now. As this is primarily an issue of information literacy, library and information professionals need to understand, discuss, and address this issue as one that is directly related to the profession.

It is well known that trust is an essential, yet a fragile part of organizational life. Because trust sometimes has to be placed without guarantees, it will inevitably be broken, violated, and damaged when parties involved in trustworthy relationships let others down. When trust-destroying events occur, trust is shattered and its level plummets quickly into the domain of distrust. The speed with which trust can be destroyed depends on the magnitude of damage from the act of untrustworthiness and the perceived intentionality of the untrustworthiness. Moreover, if seen as intentional, the destruction of trust is particularly severe, as intentional untrustworthiness reveals malevolent intentions that are seen as highly predictive of future untrustworthiness. Often, leaders are the ones responsible for improper handling of, destroying, or violating trust in their organizations. In this chapter, we explore the consequences of leaders for violating trust and examine how trust changes over time as a function of different types of violations and attempts at restoration. We argue that because distrust may irrevocably harm organizations, leaders as moral agents need to consciously work to rebuild relationships, restore broken trust, and instill hope.

Purpose – Appreciating the continuing relevance and contribution of Theodor W. Adorno's work requires acknowledgement of the difficulty to grasp his philosophy in a way that is consistent with that which is to be understood, as the necessary first step to achieving concordant understanding.

Design/methodology/approach – To assay an understanding of Adorno's quest for the object beyond the concept, it is best to undertake a journey through the complexity of his thinking, beginning with the book he wrote with Max Horkheimer, Dialectic of Enlightenment.

Findings – The difficulty to capture the substance of philosophy in a manner that allows for representation arises from the inherently processual character of philosophy, which is always both unfinished and without secure summation of report at any step along the way. Indeed, the difficulty is all the greater with respect to Adorno, in light of his postulate that philosophy “must strive, by means of the concept, to transcend the concept.”

Research limitations/implications – Adorno's obsession to overcome the compulsion of identity made him perceptive and blind at the same time. To liberate his insights from their reconciliatory-philosophical shroud, one would have to expose the concept of rationality to the same obsessive gaze under which false generalities dissolve in Adorno's philosophy.

Originality/value – The inherently processual character of Adorno's philosophy makes his writings especially germane to present conditions of modern society, as they highlight the importance of efforts to develop theories that are sufficiently sensitive to the dynamic character of modern society, including its inconsistencies and its contradictions.

Groups often perpetuate conflict by developing and enforcing hostile, dehumanized, and objectified images of the “other” with whom they intentionally engage in conflict. The thesis of this article is that if the double hermeneutics of identity “framing processes” (Lewicki, Gray, & Elliot, 2003) drive the dehumanization of the excluded or enemy other, then these same processes can be a factor in the social reconstruction of another's humanity. Specifically, a model of identity affirmation is posited that can ideally challenge and change the dominant discourses and narratives that go into the in-group's social construction of a dehumanized out-group. As such, the process of identity affirmation is designed to be used to rehumanize a once ethnic, excluded, or even enemy “other.” This model was inspired by, and is applied to, a brief case study outlined in the essay involving the Onondaga Sheriff's Department headquartered in Syracuse, New York, and the Onondaga Indians who are part of the Iroquois Confederacy.

The purpose of this paper is to present a process, grounded in Buddhist practical wisdom, which trains managers to negotiate effectively.

After comparing Western notions of phronesis/prudentia with insights from Buddhist tradition, it reports on the author's 20+years’ work in cross-cultural communication-skills training and examines sample training exercises.

Even experienced business-people rarely register the detail of what happens in their meetings. Simple behavioural routines, using checklists, can help here. The self-image of a problem-solver, reinforced by corporate culture, produces an urge to prove oneself right. So people get locked in to abstract, analytical thinking, and interpersonal relations are inhibited. A good way to overcome this constraint is to practise applying certain heuristics, or rules-of-thumb, for addressing contentious points in a negotiation.

An impractical ideology of analytical perfection dominates much of corporate cultures; much management education suffers from a hypertrophy of theory. A different, more practical approach seems overdue. A good way to catalyse a paradigm shift is indirectly, by focusing on specific behaviours. There are some important goals which we cannot attain by an instrumental process.

Unethical business behaviour, which is also ineffective, is often rooted in mistrust of direct experience. To improve ethics and effectiveness, businesses and managers need to recognise non-instrumental goals. Important as they are, efficiency and profitability are subordinate to the need for people to stay sane, to continue learning and to grow as humans, in the course of doing business.

Buddhist speech ethics and the culture of skill-in-means have much to offer management education.