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1 – 10 of 651Johannes Thaller, Stefan Mayr and Birgit Feldbauer-Durstmüller
The unique dynamics of family firms (FFs) shape the management of financial crises. Religious and secular reasons, as a defining characteristic of this type of firm, provide a…
Abstract
Purpose
The unique dynamics of family firms (FFs) shape the management of financial crises. Religious and secular reasons, as a defining characteristic of this type of firm, provide a reference system for key management decisions. This paper aims to explore the under-researched topic of differences in FFs' crisis management between religious and secular family decision-makers (FDMs), considering secularization in developed countries.
Design/methodology/approach
The paper draws on a qualitative-empirical study of 14 large FFs from the DACH region (Germany, Austria and Switzerland), through both a media analysis and semi-structured interviews with FDMs who have significant influence on key management decisions.
Findings
Despite secularization, religion continues to influence managerial decisions such as crisis management in the DACH region. The findings show that crisis management differs across religious and secular FDMs, demonstrating the substantial impact of religious and secular reasons on operational and financial measures. Thus, religious and secular reasons may partially explain the complex and ambivalent crisis management of FFs. This indicates that religion shapes FF's key management decisions in the increasingly secularized DACH region. Religious FDMs are accountable to both the firm and to God, which fosters their own personal and financial resources during crisis management.
Originality/value
This paper contributes to the existing literature by exploring the impact of religion and secularization within developed countries. Further, it offers deeper insights into FF's crisis management and is one of the first studies to assess the impact of religion and secularization on operational and financial measures. This research derives five propositions for further research and discusses a broad range of original implications for theory and practice.
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In the Western world the voices calling for a secular society have grown ever louder over the last three centuries. This paper seeks to return to one of the founders of modernity…
Abstract
Purpose
In the Western world the voices calling for a secular society have grown ever louder over the last three centuries. This paper seeks to return to one of the founders of modernity for guidance. Adam Smith advocated globalization on economic and moral grounds.Design/methodology/approach – A discussion focusing on those calling for a secular society and, in addition to these normative advocates, various social scientists have propounded the “secularization thesis”; after analysing history from a purportedly positive view, they have argued that “modernization” leads to a secular society. Recently globalization has been seen as another cause of secularization. At the same time, the revival of various religions has cast doubt on these claims.Findings – Smith did not see secularization as an inevitable consequence of globalization. Further, despite his awareness of the arguments of the advocates of secular society (and contrary to some commentators like Minowitz), he rejected their advice. For him, a secular community was neither a necessary nor a desirable consequence of globalization.Originality/value – Provides a viewpoint on some of Adam Smith's thoughts and ideas.
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There exists a rich sociological literature dealing with secularisation. Such nineteenth‐century sociologists as Weber and Durkheim and twentieth‐century sociologists as Greeley…
Abstract
There exists a rich sociological literature dealing with secularisation. Such nineteenth‐century sociologists as Weber and Durkheim and twentieth‐century sociologists as Greeley, Bellah, Berger and Wilson have contributed. Berger refers to secularisation as “the process by which sectors of society and culture are removed from the domination of religious institutions and symbols”, while Wilson defines it as “the process whereby religious thinking, practices and institutions lose social significance”. These definitions represent the thrust of academic thinking about secularisation. Generally, social scientists interpret secularisation as the decline of religiosity — a movement from faith to reason. They cite numerous indicators of the change: decline in such areas as church attendance, praying, use of religious rites and rituals, recruitment to the church bureaucracy, church construction. Often they suggest a kind of inevitability relating to urbanisation and industrialisation. The focus of the process involves man becoming less concerned with the spiritual and more concerned with the mundane. Eventually, the spiritual becomes irrelevant; the Age of Enlightenment triumphs over the Age of Faith.
Gabriele Ballarino and Cristiano Vezzoni
Purpose – In order to study how religious behaviour is evolving in contemporary societies, the chapter looks at the relation between the individuals' position in social…
Abstract
Purpose – In order to study how religious behaviour is evolving in contemporary societies, the chapter looks at the relation between the individuals' position in social stratification and their participation to the weekly mass, and at its evolution in contemporary Italy.
Design/Methodology/Approach – The data come from the Italian National Election Study (ITANES) database, including national representative surveys from 1968 to 2006, and are analyzed with logit models.
Findings – Weekly mass participation has decreased from 1968 to 2006. The trend was rapid in the 1960s and 1970s, has slowed in the 1980s, but it has started again in the 1990s. Ceteris paribus, the upper class, shows a consistently more religious behaviour than the intermediate and the lower ones, and that the least educated are more religious. There is also evidence of a strong and consistent cohort effect, persisting across the considered period. Each cohort does not change much its participation to the weekly mass over time, but each new cohort shows a lower level of participation.
Research limitations/Implications – The findings give support to the classical secularization thesis, despite the many critiques addressed to it since the 1990s. Given that Italy is one of the most religious Western countries, this is a quite important finding. Some support is also given to the hypothesis of religion as an ‘instrumentum regni’, according to which it is in the interest of the higher social strata to be more religious, as religion supports and legitimates existing patterns of social inequality. Findings concerning cohorts point to socialization as the actual mechanism changing behaviours and attitudes.
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The Secular Revolution is an examination of the means by which the university as an institution enabled the secularization of America. From a dominant Protestant establishment in…
Abstract
The Secular Revolution is an examination of the means by which the university as an institution enabled the secularization of America. From a dominant Protestant establishment in the mid‐1800s, science, psychology, law, journalism, medicine and biology authorized the secular revolution. A rising capitalism, a continuing immigrant population increasing the power of cities, also played important roles in this radical shift. Beyond analysis, the problem of this book is strategic, attempting virtually to undo the secular revolution, and to return America to its rightful scientific, political, and religious form.
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CHILE: Papal apology will not halt secularisation
Michael P. Young and Christopher Pieper
We should begin with making clear our limitations in responding to Gorski's article. We are not experts in the debates about American civil religion. Like most sociologists of…
Abstract
We should begin with making clear our limitations in responding to Gorski's article. We are not experts in the debates about American civil religion. Like most sociologists of religion we are familiar with Bellah's (1967) Daedalus article and its great influence. We have not followed closely the empirical work that sought to test whether a civil religion actually exists in America or elsewhere, and only casually followed the more theoretical debates surrounding the concept itself. We are actually better versed in Gorski's work and from that perspective we think his article on Obama and civil religion can be usefully read as a continuation of a line of reasoning he launched more than 10 years ago with his American Sociological Review article on historicizing secularization. In that article he claimed that it was probable that “Western society has become more secular without becoming less religious” and explained why (Gorski, 2000, p. 138). Barack Obama's invocation of an American civil religion and its popular reception by liberal Americans fits well with this line of reasoning. In the heady days of 2008, many liberal Americans seemed to have found (civil) religion with Obama – a surprising turn of events in need of explanation.
This article reviews the historical development of the treatment of religious organizations in journals centered on religion.
Abstract
Purpose
This article reviews the historical development of the treatment of religious organizations in journals centered on religion.
Design/methodology/approach
The article asks four questions: (1) Are religious organizations different from other kinds of organizations? (2) What factors produce differences or similarities between religious and other organizations? (3) Are religious organizations different from each other?
Findings
Differences from other kinds of organizations are based in beliefs/theology. But there is a constant concern with the bureaucratization of religious organizations as they are subject to general organizational influences such as scale and geographical dispersion. However, it is argued that these general influences emanate from belief systems. We suggest the need for a renewed attention to a comparative organizations perspective in organization theory – one that appreciates the similarities and differences between sectors and within sectors.
Originality/value
Not only are there differences between religious and nonreligious organizations, but there are also substantial differences between religious organizations. There are also similarities between religious and nonreligious organizations, as well as similarities between religious organizations. The way forward for both the study of religious organizations and organizational theory in general is to look for explanations for these similarities and differences.
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María Muñoz Sanz-Agero and Carl Antonius Lemke Duque
This study provides a new look at the late 19th-century university issue in Spain. Loss of self-government among universities and the state’s centralization brought a conflict…
Abstract
Purpose
This study provides a new look at the late 19th-century university issue in Spain. Loss of self-government among universities and the state’s centralization brought a conflict between science and religion to the fore in the process of the secularization of knowledge.
Design/methodology/approach
We first delve into the anti-Darwinian framework associated with the scientific professionalization process, focusing on the case of the jurist Antonio Hernández Fajarnés (1851–1909). Secondly, we study the idea of the university that emerged from the Ateneo de Madrid, analyzing key speeches from the jurist Francisco Fernández de Henestrosa (1855–s.d.) given in 1887/88 and from the pharmacist José Rodríguez Carracido (1856–1928).
Findings
The study concludes that the Restoration Era in Spain was characterized by a generalized desire – shared by neo-Scholastics, conservatives and liberal rationalists – to improve the public university system. In this context, French influence was no doubt decisive; however, the Humboldtian university idea had already begun to have notable influence.
Originality/value
This article analyzes sources yet unknown to international research, such as the Ateneo de Madrid debates and Spanish university rectors’ inaugural speeches. It opens up a critical examination of the so-called displacement of educational principles in Spain toward a state-centered system of doctrinal moderantismo as opposed to the nation-centered system of the Cádiz liberalism. At the same time, it identifies key pockets of resistance relative to Spanish university transformation toward increased methodological secularization.
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The study aims to establish that religiosity has a positive link with government trust, making the secularization trend all the more likely to further erode this already fragile…
Abstract
Purpose
The study aims to establish that religiosity has a positive link with government trust, making the secularization trend all the more likely to further erode this already fragile resource.
Design/methodology/approach
Through the use of data from the World Values Survey and European Social Survey the link between religiosity and trust in government is examined.
Findings
Religiosity and trust in government are positively linked in aggregate data.
Research limitations/implications
The analysis is based on aggregated data, not individual countries, and religiosity is a complex concept to measure.
Practical implications
Secularization will have a long-term negative effect on government trust. Low levels of trust in government in the West are likely here to stay, or even worsen, as populations continue to secularize.
Social implications
With less trust in government, it will be more difficult to govern effectively.
Originality/value
The author has not yet seen a full test on how secularization will impact trust in government. In fact, this study makes clear that the trend goes a long way explaining why trust in government has been falling in the developed world for decades.
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