Search results

While it is argued that entrepreneurship provides considerable freedom, it is also underlined that it might have the potential for exclusion and oppression. The study contributes to this debate and aims to investigate how entrepreneurs with disabilities (EWD) ascribe meaning to freedom in a contested terrain informed by entrepreneurial autonomy as well as constraints due to impairments and an ableist social environment.

The study uses a qualitative approach and builds upon the critical concepts of negative, positive and social freedom as a theoretical lens for the in-depth analysis of the twenty-nine semi-structured interviews with EWD in Hungary.

Findings indicate that EWD experiences freedom in ambivalent ways. Engaging in the discourse of entrepreneurship offers a subversive discursive toolkit to debunk the constraints established by ableism, enabling both negative and positive freedom. However, individualism being at the heart of entrepreneurship results in othering and undermines social freedom. Thus, while entrepreneurship offers greater individual freedom in both a negative and a positive sense for people with disabilities (PWD), it nevertheless fails to promote collective social change.

Contributing to the critical disability literature, findings contrast the view that having an impairment only reduces a person's abilities and highlight that it also affects the very nature of liberty. Contributing to critical studies on entrepreneurship, the case of EWD provides empirical evidence for understanding the simultaneous emancipatory and oppressive character of entrepreneurship through the interplay of the subjective experience of freedom related to disability and entrepreneurship.

Makes the distinction between negative freedom or liberty, which means the absence of constraint and compulsion, and positive freedom, which always implies the power to make one′s will effective to gain access to a chosen alternative. Argues that positive freedom can be used either creatively or destructively. The creative use of positive freedom enhances and improves the economic freedom and economic justice that accrues to other people. The destructive use of positive freedom damages and diminishes the economic freedom and economic justice of others. It follows that the government should intervene in the political and social economy to encourage and to facilitate the creative use and to discourage or prohibit the destructive use of positive freedom.

Robert Hauptman first raised awareness about the ethical issues of reference service in 1976. Hauptman, a library school student at the time, did a study on the culpability, or lack thereof, in reference service provided by librarians. In his study, Hauptman posed as a library patron seeking potentially dangerous information. The behavior examined was how librarians respond to the request for material on how to build a bomb that would be powerful enough to blow up a house. Hauptman tried to present himself as a person of questionable character. He used six public and seven academic libraries in this study. Hauptman first made sure that he was speaking to the reference librarian. He then requested information for the construction of a small explosive, requesting specifically the chemical properties of cordite. He then asked for information on the potency of such an explosive, whether or not it could blow up a suburban house (Hauptman, Wilson Library Bulletin, 1976, p. 626).

This chapter considers the conflicts which arise at the intersection of the free exercise of religion and sexual minority rights in the domains of work and non-work activities. Specifically, by examining the key features of various discrimination cases from the US and UK contexts, the chapter identifies the possible tensions between different minority groups and the negotiation and settlement of their respective interests and entitlements. In an effort to reconcile the seemingly competing claims made for equality, the chapter considers a theoretical middle range within which the existing debates may be addressed through the careful application of Isaiah Berlin’s theory of positive and negative freedoms in public life. The use of Berlin’s theory contributes to the analysis of the justice standing of religious and sexual minority groups, what protections minority groups in conflict must be accorded vis-à-vis each other, and the nature of remedies which should be accorded to each group in theory and practice.

Here Marx's philosophy is dissected from the angle of bourgeois capitalism which he, Marx, sought to overcome. His social, political and economic ideas are criticised. Although it is noted that Marx wanted to ameliorate human suffering, the result turned out to be Utopian, contrary to his own intentions. Contrary to Marx, it is individualism that makes the best sense and capitalism that holds out the best hope for coping with most of the problems he sought to solve. Marx's philosophy is alluring but flawed at a very basic level, namely, where it denies the individuality of each person and treats humanity as “an organic body”. Capitalism, while by no means out to guarantee a perfect society, is the best setting for the realisation of the diverse but often equally noble human goals of its membership.

Many familiar global corporations have well-developed corporate social responsibility (CSR) policies that enunciate socially caring values that include the dignity and well-being of their employees. Yet opposition to independent employee voice from companies with trumpeted CSR credentials indicates an uncomfortable contradiction between rhetoric and reality in the treatment of employees as valued stakeholders. The purpose of this paper is to explore these contradictions using the lens of a libertarian tradition.

The CSR statements of three companies are examined to provide the context for their espoused values towards employees. Media, trade union and academic publications on each of the companies are then considered to identify systematic evidence of anti-union practices.

The paper illustrates the paradox of companies with espoused CSR policies advocating the dignity and well-being of their employees with often explicit coercive anti-union practices. These practices are a constraint on the negative freedom/liberty of employees in the libertarian tradition and amount to unethical behaviour on the part of the firm.

The paper offers important insights into the disconnection common in many firms between normative ethical claims in CSR statements to treat employees as valued legitimate stakeholders and the reality in the workplace.

This paper aims to propose a framework for psychological reactance–triggered adverse effects of variety reductions in grocery product categories on shoppers’ patronage intentions.

The paper tests this framework in two field studies with European shoppers.

Participants perceived mild (let alone aggressive or conspicuous) variety reductions as a threat to their prior freedom of choice (i.e. a precondition for the occurrence of domain-specific reactance). Through lower satisfaction with the reduced variety and anger towards the grocer, this threat, in turn, fostered adverse patronage intentions. Such effects depended on product category nature (utilitarian vs hedonic) and shoppers’ intrinsic need for variety, attitude towards private-label items and general proclivity towards experiencing reactance.

By applying psychological reactance theory to a variety reduction context, this paper offers new implications for assortment reduction research. Certain limitations call for future reactance theory–framed inquiry.

The findings caution against traditional grocers’ drastic variety reduction policy and highlight conditions enabling assortment rationalisation without severely affecting freedom of choice.

Drawing on notions such as “the tyranny of choice”, critics have urged traditional grocers to drastically reduce variety. However, this paper shows that shoppers perceive variety reductions as threats to their prior freedom, which traditional grocers themselves educated them to expect and enjoy.

Industry 4.0 or the Fourth Industrial Revolution is characterized by robotic process automation and machine-to-machine communications. Since computers, machines, and robots share information and knowledge more swiftly and effectively than humans, the question is what human beings' role could be in the era of the Internet-of-Thing. The answer would be beneficial to institutions for higher education to anticipate. The literature reveals a gap between the intended learning outcomes in higher education institutions and the needs of employers in Industry 4.0. Evidence is shown that higher education mainly focused on knowledge (know-what) and theory-based (know-why) intended learning outcomes. However, competent professionals require knowledge (know-what), understanding of the theory (know-why), professional (know-how) and interpersonal skills (know-how and know-who), and need intrapersonal traits such as creativeness, persistence, a result-driven attitude et cetera. Therefore, intended learning outcomes in higher education should also develop interpersonal skills and intrapersonal characteristics. Yet, personality development is a personal effort vital for contemporary challenges. The history of the preceding industrial revolutions showed the drawbacks of personality and character education; politicians have abused it to control societies in the 19th and 20th centuries. In the discussion section, the institutions for higher education are alerted that the societal challenges of the twenty-first century could lead to a form of personality education that is not in the student's interest and would violate Isaiah Berlin's philosophical concept of ‘positive freedom’.

Discusses Milton Friedman's Capitalism and Freedom, on the fortieth anniversary of its publication.

Ideas matter. Thought matters. Thought is a form of doing. Theorisation shapes our sensibilities and determines what we see with incalculable effects on our actions. When ideas are embodied in the often prosaic practices of organisation and management, they determine the personality of institutions and the condition of our lives within them. Social norms have a gritty materiality that belies the classical split between materialism and idealism.