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The purpose of this paper is to test a mediated model of the relationship between self-concept orientation (individualist and collectivist) and organizational identification (OrgID, Cooper and Thatcher, 2010), with proposed mediators including the need for organizational identification (nOID, Glynn, 1998) as well as self-presentation concerns of social adjustment (SA) and value expression (VE, Highhouse et al., 2007).

Data were collected from 509 participants in seven countries. Direct and mediation effects were tested using structural equation modeling (AMOS 25.0).

Individualist self-concept orientation was positively related to VE and collectivist self-concept orientation was positively related to nOID, VE and SA. VE mediated the relationship between both self-concept orientations and OrgID. In addition, nOID mediated the relationship for collectivist self-concept orientation.

This study identifies underlying psychological needs as mediators of the relationship of self-concept orientation to OrgID. Understanding these linkages enables employers to develop practices that resonate with the self-concept orientations and associated psychological needs of their employees, thereby enhancing OrgID.

This study provides a significant contribution to the OrgID literature by proposing and testing for relationships between self-concept orientations and OrgID as mediated by underlying psychological needs. The results provide support for the mediated model as well as many of Cooper and Thatcher’s (2010) theoretical propositions, with notable exceptions.

Estimates of relapse in management training efforts range as high as 90 per cent. Management trainers predict 40 per cent of training content is applied immediately after training and only 15 per cent is used 12 months later. These estimates suggest that managers acquire skills, implement them briefly and then fail to maintain them at work. In the face of limited management support for skill retention, training personnel must consider other options for skill retention that are trainee/trainer controlled. The “Relapse Prevention Model” is proposed as a methodology to enhance skill retention and as a data‐based diagnostic tool to alert individuals and organisations to circumstances that sabotage training efforts.

Video has emerged as a widely used teaching tool among management educators in academic and corporate settings. This paper reviews research in comparative media and management education to identify how video can be used with traditional written material for optimal educational outcomes. Implications for research and practice are examined.

A collection of essays by a social economist seeking to balance economics as a science of means with the values deemed necessary to man′s finding the good life and society enduring as a civilized instrumentality. Looks for authority to great men of the past and to today′s moral philosopher: man is an ethical animal. The 13 essays are: 1. Evolutionary Economics: The End of It All? which challenges the view that Darwinism destroyed belief in a universe of purpose and design; 2. Schmoller′s Political Economy: Its Psychic, Moral and Legal Foundations, which centres on the belief that time‐honoured ethical values prevail in an economy formed by ties of common sentiment, ideas, customs and laws; 3. Adam Smith by Gustav von Schmoller – Schmoller rejects Smith′s natural law and sees him as simply spreading the message of Calvinism; 4. Pierre‐Joseph Proudhon, Socialist – Karl Marx, Communist: A Comparison; 5. Marxism and the Instauration of Man, which raises the question for Marx: is the flowering of the new man in Communist society the ultimate end to the dialectical movement of history?; 6. Ethical Progress and Economic Growth in Western Civilization; 7. Ethical Principles in American Society: An Appraisal; 8. The Ugent Need for a Consensus on Moral Values, which focuses on the real dangers inherent in there being no consensus on moral values; 9. Human Resources and the Good Society – man is not to be treated as an economic resource; man′s moral and material wellbeing is the goal; 10. The Social Economist on the Modern Dilemma: Ethical Dwarfs and Nuclear Giants, which argues that it is imperative to distinguish good from evil and to act accordingly: existentialism, situation ethics and evolutionary ethics savour of nihilism; 11. Ethical Principles: The Economist′s Quandary, which is the difficulty of balancing the claims of disinterested science and of the urge to better the human condition; 12. The Role of Government in the Advancement of Cultural Values, which discusses censorship and the funding of art against the background of the US Helms Amendment; 13. Man at the Crossroads draws earlier themes together; the author makes the case for rejecting determinism and the “operant conditioning” of the Skinner school in favour of the moral progress of autonomous man through adherence to traditional ethical values.

Nobody concerned with political economy can neglect the history of economic doctrines. Structural changes in the economy and society influence economic thinking and, conversely, innovative thought structures and attitudes have almost always forced economic institutions and modes of behaviour to adjust. We learn from the history of economic doctrines how a particular theory emerged and whether, and in which environment, it could take root. We can see how a school evolves out of a common methodological perception and similar techniques of analysis, and how it has to establish itself. The interaction between unresolved problems on the one hand, and the search for better solutions or explanations on the other, leads to a change in paradigma and to the formation of new lines of reasoning. As long as the real world is subject to progress and change scientific search for explanation must out of necessity continue.

Here Marx's philosophy is dissected from the angle of bourgeois capitalism which he, Marx, sought to overcome. His social, political and economic ideas are criticised. Although it is noted that Marx wanted to ameliorate human suffering, the result turned out to be Utopian, contrary to his own intentions. Contrary to Marx, it is individualism that makes the best sense and capitalism that holds out the best hope for coping with most of the problems he sought to solve. Marx's philosophy is alluring but flawed at a very basic level, namely, where it denies the individuality of each person and treats humanity as “an organic body”. Capitalism, while by no means out to guarantee a perfect society, is the best setting for the realisation of the diverse but often equally noble human goals of its membership.

The purpose of this article is expository in the main; critical to a lesser degree. It will attempt to show how Karl Marx, enraged by the imperfections and inhumanity of the capitalist society, “fought” for its supersession by the communist society on which he dwelt so fondly, that society which would emerge from the womb of a dying capitalism. It asks such questions as these: Is it possible to create the truly human society envisaged by Marx? Is perfection of man and society a mere will‐o'‐the‐wisp? A brief analysis, therefore, of the imperfections of capitalism is undertaken for the purpose of revealing the evils which Marx sought to eliminate by revolution of the most violent sort. In this sense, the nature of man under capitalism is analysed. Marx found the breed wanting, in a word, dehumanised. An attempt is, therefore, made to discuss the new man of Marxism, man's own creation, and the traits of that new man, one freed at last from the alienating effects of private property, division of labour, money, and religion. Another question that springs to mind is this: how does Marx propose to transcend alienation?

This chapter reconsiders commonly held views on the ownership and management of private property, contrasting capitalist and simple property, particularly in relation to how a firm shareholder governance model has shaped society. This consideration is motivated by the scale and scope of the modern global crisis, which has combined financial, economic, social and cultural dimensions to produce world disenchantment.

By contrasting an exchange value standpoint with a use value perspective, this chapter explicates current conditions in which neither the state nor the market prevail in organising economic activity (i.e. cooperative forms of governance and community-created brand value).

This chapter offers recommendations related to formalised conditions for collective action and definitions of common guiding principles that can facilitate new expressions of the principles of coordination. Such behaviours can support the development of common resources, which then should lead to a re-appropriation of the world.

It is necessary to think of enterprises outside a company or firm context when reflecting on the end purpose and means of collective, citizen action. From a methodological standpoint, current approaches or studies that view an enterprise as an organisation, without differentiating it from a company, create a deadlock in relation to entrepreneurial collective action. The absence of a legal definition of enterprise reduces understanding and evaluations of its performance to simply the performance by a company. The implicit shift thus facilitates the assimilation of one with the other, in a funnel effect that reduces collective projects to the sole projects of capital providers.

Because forsaking society as it stands is a radical response, this historical moment makes it necessary to revisit the ideals on which modern societies build, including the philosophy of freedom for all. This utopian concept has produced an ideology that is limited by capitalist notions of private property.

Reflecting on “The Rehabilitation of Karl Marx” as a theoretical economist 100 years after his death, Robert Paul Wolff, on the way to writing Understanding Marx, noted that Marx had written, “at a conservative estimate, five thousand pages of theoretical material”. Therefore, in order to understand Marx's theoretical achievement, which Wolff compares with Darwin, Freud and Einstein (p. 714), “The simplest sort of common sense demands that we estimate Marx's place in the intellectual history of our civilization on the basis of this mass of economic theory” (p. 713). In addition to the three volumes of Capital, the three volumes of the Theories of Surplus Value, the Grundrisse, and the Contribution to the Critique of Political Economy, however, “Marx also wrote, as a young man, a handful of exuberant, obscure, derivative, romantic reflections on the human condition…The same sort of common sense dictates that we not construe these youthful speculations as the final utterances of the true Marx” (p. 713). With these assertions, Wolff is reviving an old issue, for the benefit of a “modern mathematical reinterpretation of Marx” (pp. 715–16), that some had thought was laid to rest by the widespread availability of the Grundrisse.