Islamic Ethics and Stakeholder Management

The company is an important part of society and plays a critical role in developing the economic activities of community based on honest and ethical obligations. Over the last three decades, company structure has been changed due to increased customer demands for goods and services. The chapter highlights that the importance of moral and ethical belief has been evaded due to mass production and greed, which has caused the company to neglect to look after the interests of stakeholders and society. Islamic work ethics encourages the company and individual to own company and make a profit based on Islamic ethos to boost prosperity within the community and show professionalism in increasing economic wealth and avoid oppression. Islamic ethics plays a critical role to address the stakeholder's responsibilities to meet the obligations to society and develop economic transparency to avoid financial crisis.

Micronutrient Intake of Vegans Living in Christchurch, New Zealand

Background: The two main motives for individuals to exclude all animal-derived products fromtheir diet are health reasons and ethical belief [...]

‘Walking in the light’ and the missio Dei: Perspectives from the Anglican Church of Kenya

The East African Revival Movement’s (EARM) socio-ethical belief and practice of walking in the light pervades mainstream Protestant churches in Eastern Africa with its emphasis on public confession of sin, which breeds severe relational consequences. Indeed walking in the light of the EARM has long plagued the Anglican Church of Kenya’s participation in the missio Dei, which brings to the fore two categories of Christians, the saved and unsaved. While walking in the light has been buttressed in the Anglican Church of Kenya it is critical to recognise that the mission of God ought to be the heartbeat of the EARM’s very existence. Accordingly, this article demonstrates that it is not the church that has a mission, but the Triune God that challenges the place of walking in the light in the Trinitarian God. This study, therefore, champions practical holiness by positioning walking in the light in the mission of God. As a result, it redefines the EARM’s religious identity, illustrated by a proper exposition of scripture, Trinitarian worship, discreet confession of sin and moral legalism that provides for informed evangelism and social responsibility.

A Comprehensive Islamic Management Theory Theory (I)

“A good head and a good heart are always a formidable combination”When discussing management, we have to start with a historical perspective that enables us to understand its evolution as:1)     It clarifies our view of the present,2)     It allows us to explain the way things are,3)     It instils a sense of causation, and,4)     It underlines the importance of interpretation in social science.The history of management thought starts from a search for a universal theory that fits all purposes, all societies, all cultures and all fields. Yet we see no single theory is accepted today. Instead we have theories devised and developed at different times with applications to different aspects of the management role.In the East, there are theories that have roots to Ancient Egypt or China; while the participation of Arab and Islamic scholars was very limited, due to the fact that their civilization was targeted by others, especially the Crusaders or the Mongols, who destroyed their Cultures in their cradles (Baghdad or Damascus), when they invaded their homelands and killed their scholars.Consequently, their priorities were mixed up and they became retroactive instead of being proactive; except for three recent endeavours:1)                  Dr. Tariq Al-Sweidan in Kuwait, 2)                  Prof. Abdul Aziz Abu Nab’a, in Palestine, and3)                  Dr Abdul Muti M. Assaf in JordanAgain those theorists undermined the Ethical, Belief and Cultural/Behavioral straightness, but in some way tackled the surrounding environments that shape the organizational culture and the leaders as well.None of them could be categorized as to serve andface challenged for all the recent purposes.I presume, that my theory, The Comprehensive Islamic Management Theory (I) will fit. Let us try it.

Cracking the Binary Code

This paper offers a critique of the ‘binary’ nature of much biblical interpretation and ethical belief in the Church, rejecting simplistic ‘either-or’ approaches to both. Instead there is offered an interpretation of key biblical texts through the lenses of circumstances, needs and motivation. It is argued that, when these factors are taken into account, even for Evangelicals, there is no longer a substantive biblical case against the acceptance of faithful, loving same-sex partnerships and the development of a positive Christian ethic for lesbian, gay, bisexual and transgender people. At the very least, the complexity of the interpretive task must lead to greater openness to and acceptance of those from whom we differ.

In Defence of Human Dignity:Comments on Kant and Rosen

This response to Michael Rosen addresses several of the objections that he raises: (1) The alleged neglect of dignity among contemporary philosophers. (2) The indeterminacy of the idea of dignity and consequently its liability to abuse. (3) The apparently disconnected strands of thought commonly associated with dignity, (4) The alleged inadequacy of Kant’s conception of human dignity for practical applications (e.g. vagueness and absolutism). The most important objection, however, concerns Kant’s basis for affirming the dignity of every human person. That is, (5) Kant’s apparent attempt to ground human dignity on the premise that there is in each person an awesome ‘transcendental kernel’ of a noumenal we-know-not-what. The problem is that this would mean that Kant derives his ethical belief from unsupportable, non-empirical metaphysics, but not even in his so-called ‘metaphysics of morals’ does Kant actually try to base morals on metaphysics (as traditionally conceived).

ETHICAL BELIEFS AND TOLERANCE OF AMBIGUITY

This study examined the relationship between ethical beliefs and tolerance of ambiguity. Two dimensions of ethical belief were examined: ethical relativism and idealism. Findings reported here are based on a questionnaire survey of 145 exporting and importing managers of Turkey. The results show a positive correlation between ethical relativism and tolerance of ambiguity, and a negative correlation between idealism and tolerance of ambiguity.