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Extant studies of corporate hypocrisy have largely overlooked its implications for employees until recently. Drawing upon social information processing theory, we theorize the impact of corporate hypocrisy on employee silence—an employee behavior potentially detrimental to both organizations and society, as well as the underlying mediating and moderating mechanisms. We empirically tested our hypotheses with two studies. In Study 1, we found that corporate hypocrisy was positively related to employee silence through both employee cognitive trust and employee prosocial motivation. In Study 2, we revealed that consumer pressure weakened the mediating roles of employee cognitive trust and prosocial motivation, while regulatory pressure strengthened these roles. Overall, this study sheds light on whether, how, and when employees remain silent when they perceive corporate hypocrisy. Implications for theory and practice are discussed. [ABSTRACT FROM AUTHOR]

Research Summary: Lobbying allows firms to influence the government to potentially limit firms' costs during product recall crises. However, such lobbying can elicit scrutiny from the media if the lobbying gives the impression that firms wish to save costs at the expense of safety, thereby appearing hypocritical. We theorize that when faced with negative media coverage of product recalls or recall‐related lobbying, firms strategically eschew lobbying to limit further media scrutiny and its associated negative consequences. We test our hypotheses using the US auto industry's lobbying from 2008 to 2022. We provide further depth to our examination of strategic eschewal through 15 supplemental interviews of lobbyists about how the media influences firms' lobbying decisions. Managerial Summary: Companies may resort to lobbying in efforts to reduce costs related to product recall crises, but such controversial lobbying may also tarnish their image. When confronted with negative media coverage of product recalls, or recall‐related lobbying, companies are more likely to strategically refrain from lobbying to minimize additional, unwanted media spotlight and its associated negative repercussions. Managers should be mindful that even if lobbying may help limit the costs of recalls, it could also cause potential reputational harm. Thus, it is vitally important that managers pay attention to the reputational cues from the media, which can help them determine when lobbying may be problematic and allow them to preemptively refrain from such lobbying. [ABSTRACT FROM AUTHOR]

ABSTRACT Many previous studies indicate that children are highly sensitive to the immoral behavior of others, preferring prosocial over antisocial characters. Accordingly, children avoid transgressors from a very early age. A special kind of transgressor is the moral hypocrite, who not only acts immorally but also acts in contrast to what they preach. There are very few studies establishing whether children recognize moral hypocrisy and if it impacts their moral judgment. We ran three studies with preschoolers aged 4 to 6 years on whether children recognize moral hypocrisy and how children assess moral hypocrisy. In Studies 2 and 3, we also tested false‐signaling theory as an explanation of the more negative assessments of moral hypocrites. In Study 1 (N = 133), we showed that children indeed assess moral hypocrites more negatively than nonhypocritical moral transgressors. In Study 2 (N = 115), we initially demonstrated that the assessment of moral hypocrites results from their inconsistency between words and deeds. Study 3 (N = 159) replicated the results of Studies 1 and 2 and, by excluding an alternative explanation, explained that moral hypocrites are perceived as less moral and liked less due to the false signals that they send. [ABSTRACT FROM AUTHOR]

In May 2022 Finland and Sweden took the historical decision to apply for membership in the North Atlantic Treaty Organization (NATO). One month later, after a three-decade long opt-out, Denmark voted overwhelmingly in a referendum to join the European Union (EU) common defence policy (CSDP). Combining organised hypocrisy with post-functionalism, the article focuses on the normative and pragmatic concerns underlying states' interaction with international institutions. Empirically, the article analyses the long-term political-institutional dynamics between Nordic countries, the EU CSDP and NATO since the end of the Cold War, and how they have been reshaped by the crisis provoked by the Russian attack on Ukraine. [ABSTRACT FROM AUTHOR]

Hypocrisy is generally treated as particularly repugnant, perhaps the "only unforgivable sin." I argue that this attitude is misplaced. Hypocrisy—especially quotidian hypocrisy by the average citizen—plays an essential role in maintaining and promoting a good society. Hypocrisy facilitates the establishment and maintenance of beneficial social norms, and can secure better social outcomes when full compliance with a norm is suboptimal. The hypocrite then, is sometimes playing a crucial role in society, and in such cases doesn't deserve the full measure of the reprobation we usually reserve for them. Instead of focusing our reactions on their hypocrisy, we should instead target our attitudes on the misbehavior itself. [ABSTRACT FROM AUTHOR]

Evil is the result of moral conflicts between two selfaware people who have different moral values. A self-aware person always seeks to actualize his freedom. According to Hegel, the realization of freedom comes with evil. So, the purpose of this article is to explain the question of evil and examine its connection with the concept of freedom in the first place, it seems that evil is the negation of human freedom, while the existence of evil is necessary to achieve freedom as a human goal. Everyone, whenever he seeks to achieve freedom, should not pay attention to his inner institution to establish law in order to make himself known to others. Therefore, the purity of the heart preserves itself, in this way, it suffers hypocrisy, and the result of this hypocrisy is nothing but the appearance of evil. According to Hegel's thought, when choosing the beautiful soul or evil, everyone chooses the latter, in order to guide rationality to its ultimate goal, which is freedom. [ABSTRACT FROM AUTHOR]

This study demonstrates that perceived accounting information reliability is biased by the information user's assessments of the information provider's narcissism as well as the user's own narcissism levels. We examine the specific subtypes of user narcissism driving these biases. Ninety-nine business professionals acting as information users read a simulated interview with an information provider (a corporate accountant) focused on a possible revenue misstatement and then assessed the perceived reliability of the information. We also examined the influence of perceived provider communion on reliability assessments. Consistent with narcissistic tolerance, information reliability assessments were higher when both the user and provider were higher in agentic narcissism. Consistent with narcissistic hypocrisy, assessments were lower when both the perceiver and provider were higher in antagonistic narcissism. Also, perceived provider communion was positively associated with reliability assessments. We discuss the theoretical and practical significance of these findings for future management accounting research and practice. Data Availability: Data are available from the first author. JEL Classifications: M41. [ABSTRACT FROM AUTHOR]

How do conflicts within a country's borders affect its behavior beyond them? We argue that fighting insurgencies at home shapes a country's human rights posture at the UN Human Rights Council (UNHRC). States often suppress insurgencies using methods that violate their international human rights commitments. They are therefore hesitant to condemn other countries' alleged violations for fear of reciprocal condemnation of their own actions. This is especially true in countries with greater media freedom where the media is more likely to hold the state accountable for human rights violations, and to highlight its apparent hypocrisy internationally. Such states, we argue, are more likely to vote against or abstain from resolutions that target individual states for human rights transgressions. We test this claim with a global statistical analysis of country voting patterns at the UNHRC from 1973 to 2017. Our results yield new insights into the determinants of countries' voting behavior in multilateral human rights fora. [ABSTRACT FROM AUTHOR]

Drawing up social movement and institutional theories, we posit that the levels of Social Movement Activism (SMA), Regulatory Pressures, and Normative Pressures are directly related to the levels of corporate social responsibility (CSR) and the levels of corporate hypocrisy. We also posit that the levels of SMA are indirectly related to the levels of CSR and the levels of corporate hypocrisy. Structural equation modeling analysis of a sample of 499 bank customers indicates that low levels of SMA are not directly related to low levels of CSR but are positively and significantly related to low levels of regulative pressures and normative pressures. Also, low levels of regulative pressures and normative pressures are significantly related to low levels of CSR. Furthermore, the results indicate that low levels of CSR are negatively and significantly related to high levels of corporate hypocrisy. Furthermore, the results show that low levels of social movements are indirectly related to a low CSR level through low levels of regulatory and normative pressures and also indirectly related to high levels of corporate hypocrisy through low levels of CSR. [ABSTRACT FROM AUTHOR]

The authors examine hypocrisy induction, a strategy for encouraging ethical behavior by making perpetrators realize that they are violating moral values when they use anonymous online venues to abuse unknown strangers. Two studies show that hypocrisy induction prompts study participants with interdependent self-construals, but not those with independent self-construals, to report favorable responses toward an online campaign for preventing cyberbullying. In addition, feelings of guilt mediate the moderating role of self-construal. Theoretical implications and ideas for future research are discussed. [ABSTRACT FROM AUTHOR]

There is now a substantial literature on the desirability of authentic leadership. While the concept has its critics, overwhelming this literature sees authentic leadership as a virtuous practice that benefits all: the leaders themselves, their followers, and the organizations they lead. But what if were possible for a leader to be seen as both authentic and cruel? For this to happen it would require a vice to be reconstrued as a virtue. Drawing on the work of Judith Shklar, I argue that it is indeed possible for a leader to be both authentic and cruel under circumstances where cruelty is seen by followers as a legitimate means to a desirable end. I support this claim by examining the way that some political leaders advocate cruelty toward refugees in the name of the common good. Shklar has shown that, under such circumstances, a leader is more likely to be challenged by their followers for being hypocritical (the antipode of authenticity) than for being cruel. From this I draw conclusions about the nature of authentic leadership as a performative and productive practice. I end by encouraging research on the organizational and institutional antecedents that enable leaders who are deemed to be authentic to thrive, even when they act cruelly. [ABSTRACT FROM AUTHOR]

Although two people could both enact similar forms of hypocrisy, one person might be judged as more hypocritical than the other. The present research advances a novel, theoretical explanation for a paradigmatic instance of this: the increased hypocrisy ascribed to contradicting a morally (vs. nonmorally) based attitude. In contrast to prior explanations, the present research shows that people infer targets holding morally (vs. nonmorally) based attitudes are more difficult to change. Consequently, when people are hypocritical on these stances, it elicits greater surprise, which amplifies the perceived hypocrisy. Through both statistical mediation and experimental moderation, we provide evidence for this process and show how our explanation generalizes to understanding heightened hypocrisy in other contexts, too (i.e., violating nonmoral attitudes held with certainty vs. uncertainty). Altogether, we provide an integrative, theoretical lens for predicting when moral and nonmoral acts of hypocrisy will be perceived as particularly hypocritical. [ABSTRACT FROM AUTHOR]

This paper considers the formulation of the moral requirement against hypocrisy, paying particular attention to the logical scope of 'requires' in that formulation. The paper argues (i) that we should prefer a wide-scope formulation to a narrow-scope formulation, and (ii) this result has some advantages for our normative theorizing about hypocrisy—in particular, it allows us to resist several of Daniela Dover's (2019) recent arguments against the anti-hypocrisy requirement. [ABSTRACT FROM AUTHOR]

Self-interest bias describes an observer’s tendency to judge moral transgression leniently when they benefit from it. However, what factors moderate the self-interest bias is an open empirical question. Here, we investigated to what extent hypocrisy moderates the self-interest bias. Preregistered Study 1a (N = 194) and replication in Study 1b (N = 193) demonstrated that observers’ interest impacts moral character judgments of hypocritical transgressors. This effect was explained by observers’ goal attainment due to transgression (Study 2, N = 713) and agreement to aid observers’ or ingroup interests (Study 3, N = 634). Importantly, transgressors’ hypocrisy moderated the impact of observers’ interests in moral character judgments (Studies 2 & 3). In summary, when judging hypocritical transgressors, peoples’ moral character judgments tend to be biased by their or their group’s interests. However, in comparison to non-hypocritical transgressors, this impact is less pronounced. [ABSTRACT FROM AUTHOR]

Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Humans worldwide have long deplored hypocrisy, a concept that has been mentioned in texts dating back 100–1,000 years (e.g., the Analects of Confucius, the Tao Te Ching, the Bible, and the Qur'an). However, what influences the extent of hypocrisy attribution or counts as hypocrisy may differ as a function of culture. Previous studies have shown that Westerners attribute greater hypocrisy for within-person attitude–behavior inconsistency than East Asians. Building on this, we predict that East Asians' (vs. Westerners') hypocrisy attribution is more heavily influenced by social relationships. Consistent with past research, this can lead to greater leniency. However, as we show, this can also result in the novel finding we present that attributions of mild-to-moderate hypocrisy are made even when no explicit within-person attitude–behavior inconsistency is present. Across six experiments, we found that Koreans (vs. participants from the United States) attributed more hypocrisy to attitude-contradicting behavior when the person enacting the behavior was not the person who stated the attitude but was someone who shared social bonds with that person (i.e., cross-person, within-relationship attitude–behavior inconsistency; "relational hypocrisy"). Specifically, Koreans attributed more hypocrisy than Americans when a child's behavior contradicted their parent's views (Experiments 1a and 1b) or when attitude-contradicting behavior was enacted by the child of a close friend (Experiment 2). Experiments 3–5 replicated the findings from Experiments 1–2 using additional social contexts (e.g., a spousal relationship). Supplementary analyses showed that differences in hypocrisy attribution between Americans and Koreans were mediated by cultural differences in their perceptions of shared responsibility within relationships. Public Significance Statement: Accusations of hypocrisy are leveled daily at public figures such as politicians and business leaders to suggest that their actions are not consistent with their previously stated attitudes. These accusations can lead to serious consequences for the accused. Yet, within Eastern cultures (e.g., for Koreans), hypocrisy can be attributed even when one's behavior remains consistent with one's past words, based on the actions of someone who is socially connected to the speaker. This suggests that hypocrisy may be an even more flexible concept than previously thought and serves as a caution that monitoring one's own behavior might not be enough to ward off accusations of hypocrisy, depending on the cultural context. [ABSTRACT FROM AUTHOR]

The nature and practice of Christianity is a major, if not the primary, topic in Kierkegaard's authorship. What it means to live a Christian life is a persistent topic in many of his major works, and yet, he spends most of his authorship criticizing traditional ways of practicing Christianity. While his critique of institutionalized Christianity and merciless unmasking of the hypocrisy of self-proclaimed Christians is rather clear, namely that they are not actually Christian, it is more difficult to get a clear idea of Kierkegaard's alternative. What is a true and sincere Christian life for Kierkegaard? The argument of this article is that Kierkegaard's famous existential approach to Christianity amounts to a secularization of Christianity and as such can be seen as a critical development of and not a rejection of the Enlightenment critique of religion. The article uses Kant as an advocate of the Enlightenment critique of religion that Kierkegaard inherits and develops critically, and after having examined Kierkegaard's existential dialectics, an outline of Kant's transcendental approach is, presented against which Kierkegaard's existential alternative is examined in more detail. Kierkegaard's existential approach is radical with its insistence on "that single individual" and on the existential challenges of human freedom that Kant banned from his analysis of both morality and faith. While Kant presents us with the transcendental possibility of faith, Kierkegaard is concerned with the existential reality of faith. It is argued that Kierkegaard's existential analysis of faith helps us to find the connection between radical individual choice and the rational morality that is not always evident in Enlightenment—and especially Kantian—accounts of morality. [ABSTRACT FROM AUTHOR]

This essay examines Matthew's depiction of both the spirituality demonstrated by Jesus' actions and words (his own spirituality) and the spirituality he preaches (prescribes/expects of others). Key Matthean themes interweave in this topic. Jesus' own spirituality and that which he expects of his followers are shaped most profoundly by the apocalyptic expectation of the imminent Reign of God. All practices and attitudes must be aligned with this coming reality. Because of this, the key mark of a true disciple or righteous person is integrity—the congruence of one's inner character and outer actions, of one's professed commitments and one's behaviors. In this, Jesus is the paragon of integrity: everything he does is in alignment with the character of the coming Reign and God's will. His actions are always a manifestation of his inner character as God's son and messianic agent within God's emerging Reign. Those who, like Jesus, manifest a character that is aligned with the realities of the coming age are called righteous and, at the judgment, are allowed to experience God's Reign. Their attitudes and behaviors have shown that their inner character is in alignment with the character of the Reign of God. By contrast, the scribes and Pharisees are continually upbraided for their hypocrisy and warned that this will cause them to be barred from the Reign. Thus, the spirituality of Jesus in Matthew can be summed up as "spiritual integrity" (which is "righteousness") shaped by the character of the imminent Reign of God. Jesus exemplifies this and calls his followers to demonstrate their character with integrity as well. [ABSTRACT FROM AUTHOR]

We argue that we should be sceptical towards the claim that there is such a thing as the standing to blame someone privately, understood in terms of holding the attitude of blame. Key features of the idea about standing to blame do not apply to private blame. For example, we argue that private blame is not the exercise of some normative power, and it is not even pro tanto wrong for a hypocrite to privately blame a blameworthy agent. Thus, contrary to the prevailing sentiment, it is doubtful that there are conditions of standing for private blame. Importantly, our conclusions leave the idea of standing to blame intact when it comes to overt blame, which is understood as something voluntary. [ABSTRACT FROM AUTHOR]

Both in everyday life and in moral philosophy, many think that our own past wrongdoing can undermine our standing to indignantly blame others for similar wrongdoing. In recent literature on the ethics of blame, we find two different kinds of explanation for this. Relative moral status accounts hold that to have standing to blame, you must be better than the person you are blaming, in terms of compliance with the norm. Fault-based accounts hold that those who blame others for things of which they are also guilty exhibit familiar moral faults, such as making an exception of oneself, and that these faults explain why they lack standing. I argue in support of relative moral status accounts, showing that they both better trace our practice of dismissing blame on the basis of lack of standing, and that they have more explanatory resources than have been appreciated. [ABSTRACT FROM AUTHOR]

A Wife to Be Lett (1723), Eliza Haywood’s first original comedy, is often viewed as a casual early investment in drama more productively reoriented to novel writing. Taking a contrary view, this article shows how this early play is a sophisticated, self-reflective piece in which the author rehearses what became a recurrent motif in her writing: the unique hardships besetting women’s authorship. By drawing attention to the shared predicaments of wives and women writers, Haywood’s play offers a metaphoric figuration of the woman author as a wife, providing a twist to the common trope of the writer as prostitute. A Wife to Be Lett voiced a powerful criticism against the hypocrisy of a society that relied on women (as wives and writers) for the production and circulation of capital but obstructed their efforts to do so. The play’s radical depiction of women as figures of authority and social respectability in the twin markets of marriage and literature sheds light on the moderate success it had on the stage and its far longer afterlife in print. [ABSTRACT FROM AUTHOR]

In this article I argue that we should understand some forms of hypocritical behaviour in terms of epistemic injustice; a type of injustice in which a person is wronged in their capacity as a knower. If each of us has an interest in knowing what morality requires of us, this can be undermined when hypocritical behaviour distorts our perception of the moral landscape by misrepresenting the demandingness of putative moral obligations. This suggests that a complete theory of the wrongness of hypocrisy must account for hypocrisy as epistemic injustice. [ABSTRACT FROM AUTHOR]

The tendency for people to consider themselves morally good while behaving selfishly is known as moral hypocrisy. Influential work by Valdesolo and DeSteno (2007) found evidence for intergroup moral hypocrisy such that people were more forgiving of transgressions when they were committed by an in-group member than an out-group member. We conducted two experiments to examine moral hypocrisy and group membership in an online paradigm with Prolific workers from the United States: a direct replication of the original work with minimal groups (N = 610; nationally representative) and a conceptual replication with political groups (N = 606; 50% Democrats and 50% Republicans). Although the results did not replicate the original findings, we observed evidence of in-group favoritism in minimal groups and out-group derogation in political groups. The current research finds mixed evidence of intergroup moral hypocrisy and has implications for understanding the contextual dependencies of intergroup bias and partisanship. [ABSTRACT FROM AUTHOR]

Because of increasing political polarization in many democracies, politicians who try to make amends for past harms will often find that their reputation in the eyes of the other side is irredeemable. In such cases, publicly playing up rather than toning down those attributes that have made one an "archvillain" will often be a more effective way of making amends—whether by mobilizing an opposing camp with which one now secretly sympathizes, by increasing the chances of moderate candidates to win crucial elections, or by increasing the chance that the dangerous camp to which one pretends to belong will self-destruct. I explore several possible explanations for why repentant political wrongdoers might have a moral duty to "play the villain" to such ends. Drawing on the philosophy of punishment, and on the hypocrisy literature, I argue that the best explanation revolves around the inevitability of hypocrisy in democratic politics. [ABSTRACT FROM AUTHOR]

Maria Deraismes uses her playwrighting skills to demonstrate the absurdity of the law and the prejudices that limit women. She demonstrates in her plays the rigidness and, at the same time, the absurdity of the patriarchal wall against which the needs, ambitions and dreams of women crash. In the play Retour à ma femme, Deraismes presents various forms of sexist oppression, reveals their inner workings, and encourages in-depth reflection on the patriarchal order that produces them. Undoubtedly, her primary concern is the inferior position of women, but it is evident that she also aims to improve society for both sexes. Deraismes creates female characters that viewers and readers can identify with and from whom they can draw the strength to change the world, as well as evolve themselves. [ABSTRACT FROM AUTHOR]

Copyright of Humanities & Educational Sciences Journal is the property of Humanities & Educational Sciences Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Status-related impressions influence important interpersonal dynamics, including moral judgments of good or bad, and right or wrong, whereas these impressions can be formed based on subtle cues (e.g., formal versus casual attire of transgressors). The current research examined how attire influences moral judgments in transgressive contexts and for different transgressions. We proposed that attire would have different effects on moral judgments depending on whether transgressions were accompanied with contradictory moral claims (i.e., hypocrisy versus non-hypocrisy), and attire and hypocrisy would influence moral judgments through perceived intentionality (i.e., whether transgressions were committed intentionally or accidentally). We tested these hypotheses in four studies (total N = 1,007; including two pre-registered), by examining both people's moral blame of transgressive behaviors and their moral impressions (e.g., trustworthiness and compassion) of the transgressors. Findings were largely in line with hypotheses: People favored formal- over casual-attire targets when both transgressed in non-hypocritical contexts and with ambiguous intentionality (Studies 1 to 3). However, moral favoritism based on formal attire was diminished when transgressions were hypocritical and perceived as intentional (Studies 2 to 4). For various contexts where people (need to) make moral judgments, our findings suggest that cues of high status are key ingredients to moral evaluations, but signs of hypocrisy and intentionality may seriously undermine the workings of these cues. [ABSTRACT FROM AUTHOR]

Japan’s environmental hazard control and consultation mechanism can give play to the role of public subjects and private subjects, realize the linkage and cooperation among citizens, enterprises and governments, and promote environmental control into a healthy and effective cycle. The illegal behavior of Japan’s nuclear-contaminated water discharge fully exposed the hypocrisy of its environmental control and consultation mechanism, indicating that the mechanism is still essentially a consultative democracy of a few people. In spite of this, Japan’s environmental hazard control and consultation mechanism before the 21st century can provide some reference for China’s environmental control mechanism in terms of the identification of the political identity of the residents, the maintenance of the enthusiasm of the enterprises and the diversified construction of the environmental education system. [ABSTRACT FROM AUTHOR]

This article argues that there is a moral and theological imperative to protest against policies and industries which perpetuate the Climate and Ecological Emergency (CEE). First, evidence is gathered that different church and theological voices are aware of the CEE and engaged with it at some level. Pope Francis' 2023 Laudate Deum and Quaker Faith and Practice are cited in particular. Walter Wink's non-violent Jesus is offered as a rationale for creative, prophetic enactment and non-violent direct action (NVDA); and lessons are learned from the success of the 1960s American Civil Rights movement. The Christian Climate Action movement is outlined as a place where authentic and effective enactment takes place. Lastly, words from Martin Luther King Jr. serve as an indictment on today's church where we fail to offer meaningful protest. A post-script considers 'hypocrisy' and the carbon footprint versus radical, systemic change. [ABSTRACT FROM AUTHOR]

In the Standard View, a blamee can dismiss another's blaming of her as hypocritical and thus standingless if, and only if, the blamer's violations of the norm he is invoking are as bad as the blamee's. I defend a counterexample to this view showing that blame can be hypocritical and thus standingless when, simultaneously with blaming, the blamer willingly violates, in a minor way, the norm he is invoking. If correct, this has important implications for accounts of what makes hypocritical blame standingless. Hypocritical blame of the sort involved in my counterexample cannot be accommodated by the moral equality account of standing to blame. Nor can existing commitment accounts accommodate it without revising the way we think about standing‐relevant commitment. Hence, this article points to a need for both revising the common view of when blame can be dismissed as hypocritical and rethinking the two standard accounts of that in virtue of which we have or lack standing to blame. Specifically, it points to an interesting way in which standing to blame appears to be time‐relative. [ABSTRACT FROM AUTHOR]

NPT recognised Nuclear Weapons States have made no serious attempt to disarm and only do lip service to nuclear disarmament ever since they agreed to do the same in good faith. They have not only retained their nuclear weapons but also kept increasing their nuclear arsenals. Furthermore, their nuclear capability is often used as a tool in pursuing their geostrategic objectives. The paper argues that states viewed as strategic allies are supported in their nuclear ambitions whereas other states, despite their genuine security concerns, are actively and collectively discouraged from developing a deterrent. India is a prime example in point which has been given a special status outside NPT. The paper aims to critically examine the evolution of nuclear nonproliferation regime and how geostrategic interests and great power rivalry overshadow this regime. Using Indo-US nuclear cooperation driven by Sino-American competition as a case study, this paper examines the effectiveness of the international non-proliferation regime using Krasner's organised hypocrisy model. [ABSTRACT FROM AUTHOR]

This study uses Fairclough's model of critical discourse analysis with regard to 15 ayahs from the Qur'an's Madani Surahs to delineate how God deals with hypocrites' claims in order to decode the ideological view of hypocrites' discourse and improve critical Qur'anic knowledge about hypocrites. This study examines the ideological structures at the descriptive level to reveal the central meanings in the deep structures of these ayahs and to understand the Qur'an's discoursebuilding methods against hypocrisy. This study is distinguished by its use of an interdisciplinary approach to examine ayahs while also using classical and contemporary interpretations. Based on the data analysis, the Qur'an uses discursive constructions at the descriptive level, including semantic opposition, conditional and negative statements, indirect quotations, modality, active and passive verbs, rhetorical questions, and explicit criticism when dealing with hypocrites to refute and rebuke the discourse of hypocrisy. The exploration of the ayahs' discourse at the interpretive level reflects the context of the situation at the time of revelation and the psychological element that reflects the presence of hypocritical discourse in society. At the explanatory level, the analysis demonstrates the depth of how the Qur'an confronts the hypocrites' claims to persuade the audience by constructing religious, functional, and motivational criticisms, as well as by using monotheistic ideology and belief in the afterlife. [ABSTRACT FROM AUTHOR]

Leader hypocrisy refers to perceptions of a leader's word–deed misalignment. This study explores the mechanisms underlying the relationship between leader hypocrisy and psychological withdrawal as an indicator of nonprofit employees' disengagement from work. We propose that leader hypocrisy indirectly relates to employees' psychological withdrawal behaviors by influencing the quality of their relationships (leader‐member exchange [LMX]) with their leaders. Within this mechanism, we differentiate two routes that can lead followers' perceptions of leader hypocrisy to LMX: trust in the leader and negative emotions. Data were gathered from 182 employees working in a variety of nonprofit organizations (NPOs) in two waves. The findings support the indirect effect of leader hypocrisy on psychological withdrawal through trust in the leader and LMX. However, the mediating effect of negative emotions was not supported as the direct path from negative emotions to LMX was not significant. By adding a direct path, the alternative model demonstrated that when employees perceive their leader as a hypocrite, negative emotions can directly create psychological withdrawal rather than influencing withdrawal through impairing relationship quality perceptions. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to nuance the traditional interpretation of Bishop Adalbero of Laon's satirical Carmen ad Rotbertum regem as a rebuttal of Cluniac reform and its disruptive effect on early eleventh‐century society. Study of the text's literary antecedents reveals that its criticism was rooted in a tradition of commentaries on the conduct and attitudes of a much larger monastic cohort. Furthermore, comparison of its argument with evidence about the context and with a number of polemical statements regarding the relations between bishops and monastic leaders since the 990s indicates that the author's focus was on cautioning against abbots' hypocrisy rather than against a programmatic reform. [ABSTRACT FROM AUTHOR]

This article discusses the concept of Corporate Social Responsibility (CSR) and its importance in today's business landscape. CSR involves integrating social, environmental, and ethical considerations into a company's operations and interactions with stakeholders. Key elements of CSR include environmental sustainability, social responsibility, ethical business practices, stakeholder engagement, philanthropy and volunteerism, sustainable business practices, and corporate governance. The article also highlights the phenomenon of corporate social hypocrisy, where companies claim to uphold socially responsible values but engage in actions that contradict those claims. Understanding and addressing corporate social hypocrisy is crucial for promoting transparency, accountability, and ethical business practices. The article emphasizes the need to expand CSR strategies to address global crises such as climate change, public health crises, economic instability, social inequality, and humanitarian emergencies. The text discusses the importance of ethical governance and accountability for maintaining public trust and credibility, especially during times of crisis. It emphasizes the need for companies to uphold transparency, integrity, and accountability in their operations, as well as adhere to ethical business practices and relevant laws and regulations. The text also explores the role of CSR in addressing global challenges and contributing to sustainable development. It introduces a conceptual framework for evaluating the influence of CSR on business competitiveness, taking into account the obstacles posed by corporate social hypocrisy (CSH). The text includes a case study conducted among socially responsible companies in Lithuania to test the theoretical framework and provides recommendations and implications derived from the study. [Extracted from the article]

This study is based on the assumption that each word in the Holy Quran exists in its suitable position, and that it was especially selected for its position, and this idea applies to highly, and rarely occurring words in the Holy Quran.In this papers pursuit to highlight the correctness of this assumption, this study took an analytical inductive methodology, the induction was based on ensuring that a collection of picked words that are assumed to be related to the topic of hypocrisy, are in fact related to that topic, therefore some vocabulary that were not proven to be related to this topic were not considered for this study, and that's by studying the Siraa, Tafseer, and Asbab-al-Nozoul books, and others, the picked words were studied in depth via a proofbased analytical approach. [ABSTRACT FROM AUTHOR]

Namboodiris, the Brahmin-upper caste of Kerala. The caste, which is more powerful than the royal community itself. The so-called intellectual and progressive community which decided to shape their society were always ignorant towards their women. We always talk about the plights of lower caste women of not getting a proper education, having no sexual safety etc., but the plights of upper caste women are less famous. This paper has tried to portray the namboodiri culture and their society. The hypocrisy of their community, where men are permitted to roam around and have infinite extramarital affairs while women are obliged to stay in their four-walled homes, illam. Through the eyes of Kuriyedath Thatri, the sensational topic of discussion in 1905 is also discussed and her perspective is withdrawn to find the loopholes of hypocrisy prevalent in namboodiris. Kuriyedath Thatri and her Smarthavicharam was a ground break moment not only in the namboodiri community but also in the whole of Kerala. Brashtu novel authored by Madampu Sankaran Namboodiri popularly known as Madampu Kunjukuttan is a cavernous echo of the early 20th century. A perfect concoct of various elements of Malayali society. The novel has tried to show different human strata and their emotions. The novel concentrates on the convictions and sentiments of different castes in Kerala then. The author of the novel, Madampu Kunjukuttan, a Brahmin himself has taken an effort to picturise the power and dominance of the Namboothiri caste. The novel also parallels the depiction of Kuriyedath Thatri's Smarthavicharam, her thought process, and her pain during the trial. This particular dissertation reflects the hypocrisy of namboodiri culture present during the wake of the 19th century through the sensational trial and flashback of Kuriyedath Thatri (as Paptikutty) which is depicted in the novel "OUTCASTE" by "Madampu Kunjukuttan." [ABSTRACT FROM AUTHOR]

Drawing on the cognitive dissonance theory and the behavioral consistency theory, this study examines whether hypocrisy, proxied by the ethical dissonance between corporate philanthropy and environmental misconducts, triggers auditors to issue modified audit opinions (MAOs), and further investigates the moderating effect of hypocrisy on the relation between financial reporting quality (proxied by discretionary accruals) and MAOs. Using a sample of 20,852 firm-year observations from the Chinese stock market over 2005–2019, our findings reveal that the likelihood of receiving MAOs is significantly higher for hypocritical firms than for their counterparts, suggesting that hypocrisy provides negative soft information about top managers' myopia, immorality and lack of integrity, elicits the perceived distrust from auditors, motivates auditors to have a higher extent of professional skepticism, and eventually triggers MAOs. Moreover, hypocrisy reinforces the negative (positive) relation between financial reporting quality (discretionary accruals) and MAOs. Furthermore, above findings are robust to a variety of sensitivity tests using alternative proxies for modified audit opinions and hypocrisy, as well as different sample compositions, and further our conclusions are still valid after using the propensity score matching approach and two-stage treatment effect regression procedures to control for the endogeneity issue. Lastly, the effect of hypocrisy on MAOs is more pronounced for remedial (ex post) hypocrisy than for preventive (ex ante) hypocrisy. [ABSTRACT FROM AUTHOR]

Punishment institutions are a major guarantor of prosocial behavior. At the same time, their asymmetrical power structure may lead to antisocial behavior itself. We investigate power abuse, understood as the use of power for personal gain, of a single punisher in a public-goods game subject to variations in punishment power and contribution transparency. Using a laboratory experiment we find a high amount of abuse across all conditions. More power led to more abuse over time, while transparency could only curb abuse in the high power conditions. These findings highlight the dangers of power centralization but suggest a more complex relation of power and transparency. [ABSTRACT FROM AUTHOR]

Chronic emotional abandonment is traumatic for children, and often leads them to identify with the aggressor (IWA)—in order to hold onto their needed attachment to their parents, they feel, think, and do what their parents require, blame themselves for being abused and for their family's unhappiness, and feel ashamed. IWA often persists as a general tendency. Treatment requires therapists' dependability, attunement, empathy, interest, humility, and perhaps playfulness. Patients' history of abandonment should be explored in detail, though patients may be protective of their parents. Therapists should explore their own behavior if necessary, and acknowledge lapses; normalize and explore patients' shame; and avoid trying to "rescue" patients. Patients must be helped to re‐find authority and agency over their own lives, and mourn their early loss of feeling "the right to a life." The treatment of "Claire," a 40‐something child of two depressed parents, illustrates some of these points. [ABSTRACT FROM AUTHOR]

This paper complements the limited scholarly interest in the case of the Association of Southeast Asian Nations (ASEAN)’s consistent practice of word–deed gaps, or “hypocrisy” according to some scholars, by employing the insights of organisational sociology. Specifically, it introduces a claim that the gap between ASEAN’s words and deeds can be understood as an organisational response to its material and political vulnerability in relation to its major external stakeholders, aiming to ensure its survival and adaptability. Accommodating multiple, or sometimes even conflicting, demands from various external actors, ASEAN may be able to secure its material and diplomatic engagement in developmental and political regionalism within Southeast Asia. However, ASEAN also wants to protect its local identity and practices; or it may want to avoid forced internal reforms at an undesirable scale and pace. In this context, organised hypocrisy would likely become a vital consideration for the complex institution. For ASEAN, this paper notes, these word–deed gaps reflect the way it wants to manage conflicting external demands as an international social agency. [ABSTRACT FROM AUTHOR]

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This study examines the effects of executives' political mindsets on their Corporate Social Responsibility (CSR), which has corporate and societal implications. We focus on the Chinese market, where political connections shape business activities. We find that executives with a promotion or ideology-oriented mindset issue more substantive CSR reports than their peers. However, only executives with ideology-oriented mindsets contribute to society, whereas promotion-oriented executives are associated with lower societal impact. This 'CSR decoupling' also manifests itself in firms' CSR activities. Chairpersons with political connections are more likely to pursue financial performance at the expense of societal contributions than their unconnected peers. In contrast, chairpersons with party membership are less likely to do so than their unaffiliated peers. Lastly, this paper shows that executives' political perception affects the relationship between political mindset and CSR. [ABSTRACT FROM AUTHOR]