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The paper gives an interdisciplinary overview of the emerging field of spirituality and business. It uses insights from business ethics, theology, neuroscience, psychology, gender studies, and philosophy to economics, management, organizational science, and banking and refers to different religious convictions including Christianity, Judaism, Islam, Hinduism, Buddhism, Confucianism, the Baha’i faith, and the North-American aboriginal worldview. The authors argue that the materialistic management paradigm has failed. They explore new values for post-materialistic management: frugality, deep ecology, trust, reciprocity, responsibility for future generations, and authenticity. Within this framework profit and growth are no longer ultimate aims but elements in a wider set of values. Similarly, cost-benefit calculations are no longer the essence of management but are part of a broader concept of wisdom in leadership. Spirit-driven businesses require intrinsic motivation for serving the common good and using holistic evaluation schemes for measuring success. The Palgrave Handbook of Business and Spirituality, edited by the authors, is a response to developments that simultaneously challenge the “business as usual” mindset.
. Firkavičiūtė , K. ( 2003 ): The Musical Heritage of Lithuania’s Karaims . In: Polliack , M. (ed.): Karaite Judaism: A Guide to its History and Literary Studies . Leiden, pp. 855 – 871 . Fleischer , E
Summary The assimilation of the Jewish minority (as well as the German and Hungarian ones) was widely discussed in Czechoslovakia after 1918. The situation was more pressing in the Slovak part, especially due to a large population of mostly orthodox Jews in Carpathian Ruthenia. Their political, economic, and social emancipation was in the beginning stages compared with other parts of Central Europe. Gejza Vámoš (1901-1956) addressed the forms and conditions of Jewish assimilation in Slovakia in his novel Odlomená haluz (Broken Branch, 1934). Vámoš himself came from a Hungarian-speaking Jewish family and was an eager adherent of assimilation. His novel was set in Upper Hungary (Slovakia) during the last years of the Austro- Hungarian Monarchy, but he dealt with assimilation from the perspective of the contemporary Czechoslovak Republic. He discussed the degree of assimilation in different regions of Central Eastern Europe, and claimed that it was more successful in the southern than in the northern part. He also focused on the differences between Jews in Hungary itself and in Upper Hungary. Vámoš wished to show that the precondition of successful assimilation is for the Jews to forsake their outdated religious and mercantile practices. Jews should be proud of their historical tradition and intellectual heritage, but they should strive to adopt the culture, as well as the (secular) worldview and mentality, of the nation they are in. This general doctrine of assimilation is exemplified by the story of a Jewish boy who unexpectedly changes his identity and, taking his non-Jewish father's name, also accepts his father's worldview. This narrative line contains obvious features of Bildungsroman: a change of attitudes and perceptions, along with the mixing of the races, could lead to a new, united mankind. Vámoš believed in the power of education and the natural sciences. His theory of assimilation encompassed various ideological sources, such as social Darwinism, modern Jewish Messianism, as well as ideas on nation-building (including Masaryk's). Vámoš probably wished to act as a mediator in relations between Slovaks and Jews, and to break with the tradition in nineteenth- and early twentieth-century Slovak literature of portraying Jews negatively. Nevertheless, his book - in spite of its vision of a united mankind and its praise of Jewish heritage - contained numerous negative stereotypes of Jews. When excerpts of the novel were published, several lawsuits were brought against Vámoš. The discussion of Broken Branch was centered round several questions: What role would this book play in the contemporary political situation in regard to Judaism? What is the nature of the relation between reality and fiction? What are the limits of artistic freedom? The reaction to the novel showed the political polarization of Slovak society in the 1930s, and contributed indirectly to Vámoš's decision to leave the country in 1939.
of Humility in Judaism. A Critique of Rationalist Hermeneutics . The Journal of Religious Ethics 13 ( 1985 ): 298 – 311 . Nimchuk 2011
Edessa and the Jewish Pseudepigrapha in Syriac Chronography.’ In: John C . Reeves (ed.) Tracing the Threads: Studies in the Vitality of Jewish Pseudepigrapha [Early Judaism and its Literature, No. 6] . Atlanta, GA : Scholars Press , 143 – 171
religion – he reserves his most damning remarks for Judaism, the particularistic religion that has perennially received the enmity of similarly universal creeds. While Richards’ religious model ought not to call into question the efficacy of the protocol
, Judaism and Other Greco-Roman Cults. Studies for Morton Smith at Sixty. Part 4: Judaism after 70, Other Greco-Roman Cults, Bibliography. Leiden, 93–111. Boyce M
documentation of entheogenic elements, if not an entheogenic core, in the major religious traditions worldwide. These include not only the shamanic traditions, but also major world religions – Hinduism, Buddhism, Judaism, Christianity, Islam, and even Mormonism
Street marked the beginning of the history of their lives and the first steps in their attachment to Judaism ( Fig. 3 ). “My brother and I went to kindergarten because our parents worked. In the summer, we were taken from the kindergarten to the Buda
was portrayed as one of the fathers of existentialist philosophy; although Buber never considered himself an existentialist philosopher. Instead, he was a religious thinker who found and presented the common roots of Judaism and Christianity
