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Perceptions of Stakeholders on the ‘Redraftability’ of Construction Contracts 利益相关者对施工合同“可重复性”的认知
IF 1.6 Q2 Social Sciences Pub Date : 2020-03-07 DOI: 10.1177/2277975219885285
Murali Jagannathan, V. K. Delhi
Disputes in construction projects have become an integral part of the construction process. In addition to reducing their productivity, disputes create mistrust between the involved parties. A variety of reasons that contribute to the occurrence of disputes in construction projects have been discussed in the literature. One among them is the nature of the construction contract that exists between the parties. A review of the existing literature brings to the fore two schools of thought regarding the drafting of construction contracts. While the traditional school considers the contract as those documents that contain inherent incompleteness and hence prone to disputes, the liberal school believes that construction contracts can be drafted in an efficient manner to prevent disputes. In this exploratory research, we conducted semi-structured open-ended interviews with experts in contractual decision making and contract drafting in construction organizations to understand their perspective on contract drafting/redrafting process and to classify them under the respective school of thought. The study reveals some interesting insights about the perceptions and motivations of the contract drafters and the senior management of construction organizations in India, when it comes to drafting dispute-free equitable contract documents. We believe that the findings of our study will pave the way for further research in drafting efficient construction contracts that can be practicable and dispute-resistant in the Indian context.
建设工程纠纷已成为建设过程中不可分割的一部分。争端除了降低生产力外,还造成有关各方之间的不信任。文献中已经讨论了导致建设项目中发生纠纷的各种原因。其中之一是双方之间存在的施工合同的性质。对现有文献的回顾突出了关于建筑合同起草的两个学派。传统学派认为合同是那些固有的不完整性,因此容易引起争议的文件,而自由主义学派则认为,可以以有效的方式起草施工合同,以防止争议。在这项探索性研究中,我们对建筑组织的合同决策和合同起草专家进行了半结构化的开放式访谈,以了解他们对合同起草/重新起草过程的看法,并将他们分为各自的学派。这项研究揭示了一些关于印度建筑组织合同起草人和高级管理层在起草无争议公平合同文件时的看法和动机的有趣见解。我们相信,我们的研究结果将为进一步研究起草有效的建筑合同铺平道路,这些合同在印度的背景下是可行的和抗争议的。
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引用次数: 2
How Effective is Theory-Based Learning of Ethics in India? 基于理论的伦理学学习在印度有多有效?
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219889778
Kausik Gangopadhyay, Remya Tressa Jacob, R. S. S. Jayanth
The absence or inculcation of ethics among the people is a matter of serious concern. We investigated through an experiment the role of religion-teaching schools in incorporating ethics and found that the attitude towards cheating in examinations is no different for students in a religion-teaching school than in a regular school. We analysed this situation with different perspectives and concluded that it indicates the failure of religion-teaching schools in inculcating ethics among students. Using the method of randomised response, we found that about 30 per cent of the students were found to be cheating in examinations. When we ask the students about the intention for cheating, they would answer hypothetically if they did not know any cheater. However, the presence of such a significant proportion of cheaters indicates that when they answer about cheating they understand it as a real issue and would answer with the understanding of the real cheaters in mind. The implications of our result are, however, much wider than this observation. Balagangadhara (1994) divided human cultures into ‘religious’ (theory-driven) and ‘non-religious’ (empirics-driven) classes. Accordingly, the teaching of ethics must also be different for these two classes of culture. Although a theoretical way of teaching ethics may help a theory-driven culture, it would not help an empirics-driven culture. Balagangadhara places India as a non-religious culture, and our results illustrates the validity of his theory in explaining the failure of a theory-driven ethics education in India.
在人民中缺乏或灌输道德观念是一个令人严重关切的问题。我们通过一项实验调查了宗教教学学校在融入伦理方面的作用,发现宗教教学学校的学生对考试作弊的态度与普通学校的学生没有什么不同。我们从不同的角度分析了这一情况,并得出结论,这表明宗教教育学校在向学生灌输道德方面的失败。使用随机反应的方法,我们发现大约30%的学生被发现在考试中作弊。当我们问学生作弊的意图时,如果他们不认识任何作弊者,他们会假设性地回答。然而,如此大比例的作弊者表明,当他们回答有关作弊的问题时,他们认为这是一个真实的问题,并且会在回答时考虑到真正的作弊者。然而,我们的研究结果的含义要比这个观察结果广泛得多。Balagangadhara(1994)将人类文化分为“宗教”(理论驱动)和“非宗教”(经验驱动)两类。因此,这两种文化的伦理教学也必然是不同的。虽然理论的伦理教学方法可能有助于理论驱动的文化,但它无助于经验驱动的文化。Balagangadhara将印度视为一个非宗教文化,我们的结果说明了他的理论在解释理论驱动的道德教育在印度失败的有效性。
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引用次数: 1
Bhoodān-based Land Acquisition (BhaLĀi): Creating Stakeholder Bhalai, Spiritually Bhoodān-based土地征用(BhaLĀi):在精神上创造利益相关者巴拉伊
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219859770
Siddharth Mohapatra, Pratima Verma
Land acquisition for commercial purposes in India is mainly a top-down approach that employs instrumental means like fair market valuations. Market forces play a major role in the land transfer process. On many instances, these have led to sustainability challenges, poor stakeholder management, sustainability challenges and subpar business performance. Land since time immemorial has spiritual bearings in India. There have been numerous occasions in the past when land-related sustainability challenges were resolved through spiritual means—most notably the Bhoodān movement. This article is an attempt to offer a bottom-up and socioculturally aligned spiritual means to facilitate land acquisition based on voluntary land transfers. In particular, we conceptualize Bhoodān-based land acquisition (BhaLĀi) which can facilitate voluntary land transfer, creating stakeholder bhalai (well-being in Hindi), spiritually. Implications for research and practice in this regard have been discussed.
在印度,出于商业目的的土地收购主要是自上而下的方法,采用了公平市场估值等工具性手段。市场力量在土地转让过程中发挥着重要作用。在许多情况下,这些都导致了可持续性挑战、利益相关者管理不善、可持续性挑战和经营业绩不佳。自古以来,土地在印度就具有精神意义。在过去的许多情况下,与土地相关的可持续性挑战都是通过精神手段解决的,最著名的是Bhoodān运动。本文试图提供一种自下而上、社会文化一致的精神手段,以促进基于自愿土地转让的土地征用。特别是,我们将基于Bhoodān的土地征用(BhaLĀi)概念化,这可以促进自愿土地转让,在精神上创造利益相关者bhalai(印地语中的幸福感)。讨论了对这方面的研究和实践的影响。
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引用次数: 0
Founder Leaders and Organization Culture: A Comparative Study on Indian and American Founder Leaders Based on Schein’s Model of Organizational Culture 创始人领导者与组织文化:基于沙因组织文化模型的印度和美国创始人领导者比较研究
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219890932
Mamatha S.V., Geetanjali P.
Organizational culture is created gradually by founder leaders on the basis of their values, assumptions and beliefs. Organizational culture is tangible in terms of the architecture of the company, office layout and exhibits and intangible in terms of behaviour of employees, decisions, policies and procedures. This article aims to perform a comparative analysis of some of the founder leaders of Indian and American businesses and their influence on the culture of the organization. The study adopts the case method research design where the focus is on the specific interesting cases, articles and interviews of the founder(s) in their formational years and cases when the company had a stable organizational culture. The unit of analysis is the founder leader. The company’s culture is evaluated using Schein’s Model of Organizational Culture while that of the founder leader is evaluated using Hofstede’s model of cultural dimensions. This study does not equate national culture to individual’s culture to avoid ecological fallacy of interpreting country-level relationships being applied to individuals. The study shows that there exist layers of subcultures in each individual. The article discusses an interesting paradigm, that is, the culture in which they are born/trained and the culture they adopt intentionally. When founders adopt other cultures, some traces of adopted cultures are reflected in the organization. The article concludes that founder leaders’ culture needs a better framework in order to see its effects on the organization. Hofstede’s model does not show the relationship between different layers of the culture. Hence, the model seems inadequate to be applied to analyse founder leaders.
组织文化是由创始人领导者根据自己的价值观、假设和信仰逐渐创造出来的。组织文化是有形的,体现在公司的架构、办公室的布局和展览上,而无形的体现在员工的行为、决策、政策和程序上。本文旨在对印度和美国企业的一些创始人及其对组织文化的影响进行比较分析。本研究采用案例法研究设计,重点关注创始人在其成立时期的具体有趣案例、文章和访谈,以及公司具有稳定组织文化时的案例。分析的单位是创始人领导。公司的文化是用沙因的组织文化模型来评估的,而创始人领导者的文化是用霍夫斯泰德的文化维度模型来评估的。本研究没有将民族文化等同于个人文化,以避免将国家层面的关系解释为适用于个人的生态谬误。研究表明,每个人都有不同层次的亚文化。本文讨论了一个有趣的范式,即他们出生/训练的文化和他们有意采用的文化。当创始人采用其他文化时,被采用文化的一些痕迹会反映在组织中。这篇文章的结论是,创始人领导者的文化需要一个更好的框架,以便看到它对组织的影响。Hofstede的模型并没有显示文化不同层次之间的关系。因此,该模型似乎不适合用于分析创始人领导者。
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引用次数: 5
Who Am I? An Ethnographic Study Exploring the Construction of Organizational and Individual Self among Indian IT Employees 我是谁?印度IT员工组织自我与个体自我建构的民族志研究
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219859774
A. Venkataraman, C. Joshi
The self is both a sociological and a psychological construct. It is investigated in this paper from the perspectives of sociology of work, critical management studies and employment relations. Accordingly, drawing upon ethnographic research, this article seeks to unravel how an employee defines herself or himself in two realms—the organizational and the personal—respectively against the background of changing Indian IT industry marked by uncertainty and rising job insecurity. It examines how these two realms converge to bring about an individual’s sense of ‘dasein’ or being. The self is entwined in the value chain of the Indian IT labour process and, within it, soft HRM discursive practices seek to constitute and mould the ‘disciplined confessional self’ who is supposed to be not only autonomous but a proactive and proactive team player. This article identifies the sources from which the self finds definitions and validation in the liquid modern context of the ‘gig economy’. It seeks to reflect upon the ramifications arising out of the interplay between Western and Indian managerial repertoires and, finally, the interplay of caste and class against changing Indian societal norms and expectations. In doing so, it looks at the micro and macro means through which the self seeks to obviate its incoherence and find resonance and fullness. Given the volatile political economy of the Indian IT industry labour process, much of the work is repetitive and fragmented, and individuals feel alienated and burnt out after the initial excitement of experiencing the Sapient or Cisco way of life. They adopt various coping mechanisms reminiscent of Burawoy’s (1985) respondents to fight job insecurity and to secure their peer group’s acceptance. Thus, the onus of negotiating inherent dualities for finding meaning in the organizational realm, and yet leaving room for a transcendental individual coherent self whose larger ‘internal conversation’ transcends the existential concern of the structured antagonism of the wage–employment relationship, lies upon the individual rather than the organization.
自我既是社会学的又是心理学的建构。本文从工作社会学、批判管理研究和雇佣关系的角度进行了研究。因此,在民族志研究的基础上,本文试图在不断变化的印度IT行业的背景下,揭示员工如何在组织和个人两个领域分别定义自己。印度IT行业的特点是不确定性和工作不安全感的上升。它考察了这两个领域如何汇合,从而带来个人的“存在”感。自我与印度IT劳动流程的价值链交织在一起,在其中,软人力资源管理话语实践试图构建和塑造“自律的忏悔自我”,这种自我不仅应该是自主的,而且应该是积极主动的团队成员。本文确定了自我在“零工经济”的流动现代背景下找到定义和验证的来源。它试图反思西方和印度管理手段之间的相互作用所产生的后果,最后,种姓和阶级的相互作用反对不断变化的印度社会规范和期望。在这样做的过程中,它着眼于微观和宏观的手段,通过这些手段,自我寻求消除其不一致性,并找到共鸣和充实。考虑到印度IT行业劳动力流程的政治经济不稳定,很多工作都是重复和分散的,个人在体验了Sapient或思科(Cisco)的生活方式后,会感到被疏远和精疲力竭。他们采用各种应对机制,让人想起Burawoy(1985)的受访者,以对抗工作不安全感,并确保同龄人群体的接受。因此,协商内在二元性,在组织领域中寻找意义,同时为超越的个人连贯自我留下空间,其更大的“内部对话”超越了对工资-雇佣关系的结构性对抗的存在性关注,这一责任在于个人而不是组织。
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引用次数: 3
India and the Nation-State Model 印度与民族国家模式
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219865230
Debtanu Chakraborty
India was pushed to call itself a nation to achieve independence from British. Although many still try to identify possible nationalities inside India, it is forgotten that nation is a very recent phenomenon with its root in Biblical traditions. Through the diverse voices that conceptualized a free India during colonial times, it becomes clear that Indians did not try to make a nation and sometimes actively abhorred the European conception of race as nations. They rather saw and described India using markers from the civilization itself.
印度被迫称自己为一个独立于英国的国家。尽管许多人仍然试图确定印度境内可能的民族,但人们忘记了,这个民族是一个非常新的现象,其根源在于圣经传统。通过殖民时期概念化自由印度的各种声音,很明显,印度人并没有试图建立一个国家,有时还积极憎恨欧洲将种族视为国家的概念。他们使用文明本身的标记来观察和描述印度。
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引用次数: 0
Reinforcement of Brands Inspired by Faith with the Paradox of Cultural Divergence in Indian FMCG Market 印度快消品市场文化差异悖论与信仰激励下的品牌强化
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219863185
P. B. Gnanakumar
Self-esteem values, with the new art of living, in the minds of Indians, lead to establish faith among the spiritual organization. Later on, the spiritual organization branded their names and market the products in their branded name. These brands, which are inspired by faith and created by Indian spiritual gurus have even disrupted the fast-moving consumer goods (FMCG) market by being customer-centric instead of being geared by lucrative returns. It is in this context this research is motivated: to find the cultural divergence factors that lead to change the consumption pattern of FMCG and how Indian spiritual gurus are segmenting the market. The research concludes that cultural divergence variables such as power distance, collectivism, uncertainty avoidance and long-term orientation influence the brands that are inspired by faith. Spiritual gurus in India are using sociocultural marketing activities such as social endorsement and cause-related marketing strategies for segmenting the markets.
自尊价值观,随着新的生活艺术,在印度人心中,导致在精神组织中建立信仰。后来,这个精神组织给他们打上了烙印,并以他们的名义推销产品。这些品牌受到信仰的启发,由印度精神大师创造,甚至以客户为中心,而不是以利润丰厚的回报为导向,扰乱了快速消费品市场。正是在这种背景下,本研究的动机是:寻找导致快速消费品消费模式变化的文化差异因素,以及印度精神大师如何细分市场。研究发现,权力距离、集体主义、不确定性回避和长期导向等文化差异变量会影响受信仰启发的品牌。印度的精神大师们正在利用社会文化营销活动,如社会背书和与事业相关的营销策略来细分市场。
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引用次数: 2
Editorial 编辑
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219890934
Kausik Gangopadhyay
In social sciences, the most important name is that of Karl Marx. Marx offered a general framework in which the production process as ‘base’ supports the superstructural entity of ‘culture’. Not only in Marxian economics or Marxian sociology, but also in neoclassical economics – the present-day dominant discourse on economic thinking – the emphasis is mostly on explaining culture using the economics of production. No doubt Marx deserves a lot of credit for offering a framework for social sciences, but exploration must never cease. New facts always widen our horizon of understanding. Many new discoveries are emphasizing an increasingly important role of culture beyond its being a by-product of economic production. Let me cite a few examples. One key element of culture is the spoken language. How important is the role of language in shaping our thinking and our action? Far more than one would imagine. Keith Chen (2013) has demonstrated that the savings rate, health behaviour and retirement assets of a person depend upon the language spoken by the person. In essence, the economy depends more strongly on the spoken language instead of the language being dependent on the economy. In the Indian context, Gangopadhyay and Sarkar (2014) found that investment in one’s offspring’s education depends upon the caste of the family. I emphasize that this dependence on caste occurs after controlling for parental education, parental income and all such related variables. Again, this is a case of culture being a significant factor of economic decision making. I have used these two examples only to drive the point home. There is no dearth of examples on the importance of culture for a scientific study of the social forces. However, what has been missing is the application of a scientific framework for culture. What exactly defines a scientific framework? A scientific framework is characterised by its falsifiability and its predictive power. An observation does not necessarily make an element of science, unless we can generalize from that particular observation to come up with a predictive framework. An oft-repeated cliché is about the discovery of gravity from observing the fall of an apple. Although we all see a fruit fall from the tree, our observation does not constitute any science. Newton’s observation was, as he came up with a framework. In management sciences, a plethora of interesting observations drive home the importance of culture. I am afraid that a predictive framework is yet to be used, which is why S. N. Balagangadhara’s work is extremely important. He has provided a falsifiable framework in his masterpiece The Heathen in His Blindness characterizing a critical element of culture called religion and, in the process, divided the cultures of the world into two categories of ‘religious’ and ‘non-religious’ (secular). The testability of his framework as well as its usefulness follow from his characterization of the meta-learning of cultures. It is high ti
在社会科学领域,最重要的名字是卡尔·马克思。马克思提出了一个总体框架,在这个框架中,生产过程作为“基础”支撑着“文化”这一上层建筑实体。不仅在马克思主义经济学或马克思主义社会学中,而且在新古典经济学(当今经济思想的主导话语)中,重点主要是利用生产经济学来解释文化。毫无疑问,马克思为社会科学提供了一个框架,值得称赞,但探索决不能停止。新的事实总是能拓宽我们的视野。许多新的发现都在强调文化的日益重要的作用,而不仅仅是经济生产的副产品。让我举几个例子。文化的一个关键要素是口语。语言在塑造我们的思维和行为方面的作用有多重要?远远超出人们的想象。Keith Chen(2013)已经证明,一个人的储蓄率、健康行为和退休资产取决于这个人说的语言。从本质上讲,经济更依赖于口语,而不是语言依赖于经济。在印度背景下,Gangopadhyay和Sarkar(2014)发现,对后代教育的投资取决于家庭的种姓。我强调,这种对种姓的依赖是在控制了父母的教育、父母的收入和所有这些相关变量之后发生的。再一次,这是一个文化成为经济决策重要因素的例子。我用这两个例子只是为了说明这一点。关于文化对于科学地研究社会力量的重要性的例子并不缺乏。然而,缺少的是对文化的科学框架的应用。科学框架的确切定义是什么?科学框架的特点是其可证伪性和预测能力。一个观察不一定构成科学的要素,除非我们能从那个特定的观察中归纳出一个预测框架。一个经常被重复的陈词滥调是关于通过观察苹果的下落而发现重力的。虽然我们都看到果子从树上掉下来,但我们的观察并不构成任何科学。牛顿的观察是,他提出了一个框架。在管理科学中,大量有趣的观察充分说明了文化的重要性。我担心一个预测框架还没有被使用,这就是为什么S. N. Balagangadhara的工作是极其重要的。他在他的杰作《盲目中的异教徒》中提供了一个可证伪的框架,描绘了一种被称为宗教的文化的关键元素,并在此过程中将世界文化分为“宗教”和“非宗教”(世俗)两类。他的框架的可测试性和实用性源于他对文化元学习的描述。我们是时候尝试使用这个框架来检验文化是否可以在预测管理决策方面进行科学调查了。随着印度公司在全球蓬勃发展——2019年福布斯全球2000强名单中有57家印度公司——印度管理方式的存在是一个有趣的想法。2018年12月,我在科日科德国际管理学院组织了一次关于这一主题的会议。内勒·德·格森(Nele De Gersem)记录了她在那次会议上提出的工作要点,这些要点要求我们认真反思研究文化和管理的现有理念。她特别解构了两个概念,即:
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引用次数: 0
Implications of Indian Philosophy and Mind Management for Agency Conflicts and Leadership: A Conceptual Framework 印度哲学和心理管理对机构冲突和领导力的影响:一个概念框架
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219858864
A. S. Pande, Ranjan Kumar
The unceasing stream of corporate scams and financial misdemeanours establish that agency conflicts are a stark reality of the contractual relationship between principals and agents. Agency theory identifies four sources of agency conflicts at the leadership level: moral hazard, earnings retention, risk aversion and time horizon. The theory proposes an outcome- and/or behaviour oriented mitigating mechanism based on agency costs. However, as the real-world evidence shows, these mechanisms have been only partially effective. In this context, the present study conducts a diagnosis of agency conflicts at the leadership level, trying to understand its origin, sources, mitigating mechanism and its limitations. The paper then takes a novel approach for bridging the gap between the current state of conflicts and the desired state of absence from conflicts, by examining Indian philosophical systems. It identifies the characteristics of Indian philosophy rooted in the Vedic wisdom as integrative, holistic, stressing on a direct experience of vision of the truth, emphasising practicality, and promoting the goal of self-realization through mind management. The paper then leverages the pithy aphorisms (sutras) from Indian philosophical texts to develop a mind management framework as a tool to mitigate agency conflicts.
源源不断的公司诈骗和财务不端行为证明,代理冲突是委托人和代理人之间合同关系的一个鲜明现实。代理理论确定了领导层代理冲突的四个来源:道德风险、收益保留、风险规避和时间范围。该理论提出了一种基于代理成本的以结果和/或行为为导向的缓解机制。然而,正如现实世界的证据所表明的那样,这些机制只是部分有效。在这种背景下,本研究对领导层的机构冲突进行了诊断,试图了解其起源、来源、缓解机制及其局限性。然后,本文通过考察印度的哲学体系,采取了一种新颖的方法来弥合当前冲突状态和期望的冲突缺席状态之间的差距。它将植根于吠陀智慧的印度哲学的特征确定为综合性、整体性,强调对真理的直接体验,强调实用性,并通过心理管理促进自我实现的目标。然后,本文利用印度哲学文本中的精辟格言(经典),开发了一个心理管理框架,作为缓解代理冲突的工具。
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引用次数: 2
On the Need to Revisit the Ethical Structure of Economics in the Light of Advaita Vedānta 论在Advaita的视野下重新审视经济学伦理结构的必要性Vedānta
IF 1.6 Q2 Social Sciences Pub Date : 2020-01-01 DOI: 10.1177/2277975219859777
K. Sivakumar
The ethical structure of economics, based on the standard of economic maximization of satisfaction, explains all kinds of behaviour in terms of maximization of self-interest. This paper shows that interventions from the philosophy of Advaita Vedānta would enable economics to recognize and accommodate, within its ethical structure, the important role played by altruistic and moral commitments in the decision-making deliberations of individuals. The concept-based paper deduces the primary or basic causes for the limitations in the ethical structure of economics and, in this background, expounds the ethical philosophy of Advaita Vedānta, its important takeaways and implications for the ethical structure of economics. The ethical ideal offered by Advaita Vedānta, unlike that of economics, is based on the standard of self-purification through intention/duty. The ideal is neither committed to the naturalistic fallacy (the identification of the ‘good’ with ‘satisfaction/pleasure’) nor upholds a position of maximization of consequences. By incorporating the perspectives of Advaita Vedānta into the ethical structure of economics, we may evolve an ethical standard that would exhibit, among other factors, the following implications: (a) the ethical standard would enlarge the scope of economics, without dismantling the present ethical structure of economics; (b) economic models built based on such an ethical standard would not only be comprehensive theoretical models and empirically- verifiable practical models, but more importantly, ethically-validated holistic models as well; and (c) the ethical standard and the models build upon it would also enrich other disciplines like management science, commerce, etc., which also share the strategies and models of economics.
经济学的伦理结构以满足的经济最大化标准为基础,从利己主义最大化的角度解释了各种行为。本文表明,Adwaita Vedānta哲学的干预将使经济学能够在其伦理结构中认识到并适应利他主义和道德承诺在个人决策审议中发挥的重要作用。基于概念的论文推导了经济学伦理结构局限的主要或基本原因,并在此背景下阐述了《吠陀》的伦理哲学及其对经济学伦理结构的重要启示和启示。与经济学不同,Adwaita Vedānta提出的伦理理想是基于通过意图/义务实现自我净化的标准。理想既不致力于自然主义的谬论(将“好”与“满足/快乐”相结合),也不支持后果最大化的立场。通过将Adwaita Vedānta的观点纳入经济学的伦理结构,我们可以发展出一种伦理标准,除其他因素外,该标准将表现出以下含义:(a)伦理标准将扩大经济学的范围,而不会破坏目前的经济学伦理结构;(b) 基于这种伦理标准建立的经济模型不仅是全面的理论模型和实证验证的实践模型,更重要的是,也是伦理验证的整体模型;(c)伦理标准及其建立的模型也将丰富管理科学、商业等其他学科,这些学科也共享经济学的战略和模型。
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引用次数: 1
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IIM Kozhikode Society & Management Review
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