This research aimed to identify patterns, intellectual structure, contributions, social interactions, gaps, and future research directions in the field of academic integrity (AI). A bibliometric analysis was conducted with 1406 publications covering the period 1966–2023. The results indicate that there has been significant growth in AI literature over the last decade. The most influential publications focused on academic integrity violations such as cheating, plagiarism, and academic misconduct. The largest contribution to the field has come from journals that publish specifically on (...) ethics and academic integrity. Studies in the historical origins of the field have focused on students’ cheating behavior. The thematic structure of the field has focused on academic integrity and its violations, cheating, academic dishonesty, academic integrity in the context of online education, research ethics, and research on the detection of academic violations. The trending topics in the field are academic dishonesty, especially plagiarism and cheating, and online education. The UK, USA, Canada, and Australia have been the most collaborative and productive. More research is needed to address the AI field in the context of new developments. (shrink)

This volume examines and compares the approaches of Fakhr-al-Dīn al-Rāzī and Thomas Aquinas to the question of the eternity of the world, and brings out some similarities and differences of their approaches between them as well as in relation to their own traditions, Islam and Christianity respectively.

1. cilt. İnsan, evren, zaman -- 2. cilt. Yaradılış.

In this article, we propose to comprehend the corruption mechanisms of tender bidding processes in terms of Human Resource Management (HRM) practices within informal networks. Taking the context of Kazakhstan, we analyze the behavior of individual actors as members of informal networks. Our analysis shows that both corruption and anti-corruption mechanisms can be explained in terms of HRM practices such as (camouflaged) recruitment (e.g., of powerful government officials via network ties), compensation (e.g., kickbacks for corruption; social recognition or shame for (...) anti-corruption) and performance management (e.g., demonstrative punishment for corruption; extreme formalization, peer pressure or social sanctions for anti-corruption). (shrink)

In this article, we propose to comprehend the corruption mechanisms of tender bidding processes in terms of Human Resource Management practices within informal networks. Taking the context of Kazakhstan, we analyze the behavior of individual actors as members of informal networks. Our analysis shows that both corruption and anti-corruption mechanisms can be explained in terms of HRM practices such as recruitment, compensation and performance management.

Whether, how and when do leaders engage in ethical leadership as a response to status threat? We propose that leaders facing status threat are likely to develop ethical leadership behaviors toward subordinates. Drawing on power dependence theory, we theorize that experiencing status threat augments leaders’ dependence on subordinates who can provide them with status-relevant resources. Dependence on subordinates further motivates leaders to absorb the resource constraints through displaying ethical leadership. However, if leaders are able to obtain alternative resources to cope (...) with status threat, their dependence on subordinates is weakened. We conducted two studies to test the predictions. Using a moderation-of-process design, Study 1 found that when participants experienced status threat, they displayed more ethical leadership behaviors, but particularly so when their reward structure was team- rather than individual-based. Study 2 was a field study using a sample of 104 teams from two Chinese firms listed in the “Top 500 private enterprises in China.” We found that leaders who experienced more status threat were perceived to be more ethical by their subordinates, which was mediated by leaders’ perceptions of dependence on subordinates. The mediated effect was stronger for leaders who were less skilled in networking. Implications for theory on the contextual factors of ethical leadership, dependence, and status threat are discussed. (shrink)

We examine how recruiting managers cope with communal norms and expectations of favoritism during recruitment and selection processes. Combining insights from institutional theory and network research, we develop a communal perspective on favoritism that presents favoritism as a social expectation to be managed. We subsequently hypothesize that the communal ties between job applicants and managers affect the strategies that managers employ to cope with this expectation. We test these ideas using a factorial survey of the effects of clan ties on (...) recruitment and selection processes in Kazakhstan. The results confirm communal ties as antecedents to the strategies managers use to cope with communal favoritism. Surprisingly, the results also show that these coping strategies are relatively decoupled from managers’ recruitment decisions. The findings contribute to favoritism research by drawing attention to the mitigating work of managers in societies in which favoritism is common. (shrink)

We pretend that philosophical problems divide into the various subfields of philosophy, but to take this pretense too seriously is a mistake. Philosophical problems often raise issues within more than one subfield, and require knowledge of and insights from several subfields. To pretend that ethical questions can be pursued in isolation from the rest of philosophy would be to miss out on a great deal. This course will highlight some recent, cutting—edge work on problems at the overlap of ethics and (...) three other subfields of philosophy. The course has three sections: Ethics and Metaphysics, Ethics and Language, and Ethics and Epistemology. We will examine questions such as the following: ls there moral luck? ls there a morally significant making/allowing distinction? Can work in the metaphysics of causation help us to answer these two questions? Does a careful reflection on modality, and the recognition that each of us could have lived different lives, ultimately show that consequentialism is true? Can recent work in the philosophy of language on generics help us to understand moral generalizations better? Can it help us to settle whether particularism is true? Can recent work on semantic relativism solve problems for Expressivism? What can advances in the study of vagueness tell us about slippery—slope arguments and other Sorites—like arguments in ethics? Should we expect reasonable, fully—informed people to converge on the same moral beliefs over time? What is the epistemic significance of our predictions regarding convergence? What is the epistemic significance of widespread moral disagreement? ls it reasonable to rely on first—order moral beliefs in answering such meta—ethical questions as d0 we have maral knawledge? and is maral realism true} Are there moral experts? (shrink)

The theory of the tab' in the physics of Mu 'tazila has a distinct place. It is necessary to distinguish the scholars from the atheist naturalists who adopt the idea of nature. Tab ' theory is a problem with the essence of the entity. This theory is related to the structure of living and inanimate beings. When it comes to the habit and tempering of man, we use the word tab'; it is used the term of nature when it comes (...) to the structure of objects. In particular, the Basra School of Muʿtazila has given the emphasis on tab' theory emphasizing the freedom of man. They have implemented the tab ' theory to a number of topics related to knowledge, action, metaphysical, moral and Spiritual life. The nature, which is defended by Muʻtezile, is a force that Allah places in the nature of man and body. Nature, which is in the essence of both living and inanimate substances, is not independent of Allah. It has caused some problems defending some scholars, such as Muammer and Câhız from Basra School of Muʿtazila the idea of compulsory natural causality in the interpretation of some metaphysical subjects. In this regard, The scholars of Muʿtazila such as Nazzâm and Kâdî Abdülcebbâr, have acted more carefully. While Nazzâm does not see the theory of natural nature independently of divine power, he prefers to use the word "itimat" instead of the tab ' theory ', which he sees as part of pagan culture. (shrink)

Can Catharine Macaulay’s enlightenment, democratic, republicanism be justified from the point of view of contemporary naturalism? Naturalist accounts of political authority tend to be realist and pessimistic, foreclosing the possibility of enlightenment. Macaulay’s utopian political philosophy relies on belief in a good God, whose existence underpins the possibility of moral and political progress. This paper attempts a restoration of her optimistic utopianism, in a reconciliation, grounded in a revision of natural law, of naturalist and utopian attitudes to political theory. It (...) is proposed that the co-evolution of language, moral law, and conscience (the disposition to judge one’s own actions in the light of moral principles) can be explained as solutions to the kinds of tragedy of the commons situations facing our ancestors. Moral dispositions evolved, but, in the light of its function, law is subject to rational critique. Liberal democracy plausibly offers the best prospect for developing rationally justifiable law. (shrink)

Muammar b. Abbād al-Sulamī (d.215/830) was one of the most influential figures of his time in terms of recognizing things and making sense of the changes in the universe, which occupies an important place in Islamic thought. Muammar, who was a Basra Mu'tazilite, appears especially with his naturalistic ideas. What makes him stand out is that he also embraced atomism. Although the atomist conception was of foreign origin, the theologians revised it according to their theological views. This view was also (...) presented as a proof of God’s constant activity in the universe. Muammar, who also defined substance, body and accident, which are the basic concepts of kalam cosmology, influenced other theologians, especially with his definition of body. For Muammar, things have a nature. The body creates its accidents as a result of its own nature. Ultimately, in his thought, it is God who gives this nature to the body. Therefore, he accepts that the functioning of the universe takes place within the framework of the laws that God has set in the universe. This idea of Muammar’s about the nature of bodies is actually to demonstrate that the universe functions in a tremendous way in this way. The concept of māna, which is based on Muammar’s thought, occupies an important place at this point. With this concept, which is identified with the understanding of nature, he aimed to exclude the essence of God from the beings. In his view, this concept is also active when it comes to God’s attributes. For him, that’s why God is the wise and the powerful by means of the knowledge and the power that He possesses through the māna. According to Muammar, māna means cause. He argues that the separation of a moving object from an immobile object is the result of a māna. Therefore, objects are also differentiated from each other through a māna. A māna can exist with a māna, which brings forth the idea of the infinity of māna. However, the infinity of māna does not mean the infinity of things. Muammar’s most criticized point is the nature of objects and the fact that they undergo change as a result of this nature, that is, they create their accidents. In this case, the concept of continuous re-creation, which is generally accepted in theology, does not fit Muammar’s system. For Muammar, there is a system based on cause and effect. Although there are criticisms that this relationship he defended belongs to a strict determinist approach, in fact, it can be said that he was concerned with excluding God from situations that take place on the plane of time and space, such as movement and change. Compared to other contemporary theologians who held naturalistic views like him, Muammar’s justification of nature on the basis of māna sets him apart from the others. (shrink)