一位电视人在大震来袭后的公益心声

大地震中人们表现出来的同情、关爱、无私奉献精神，能在多少程度上凝聚为相对稳定的道德信念，则取决于人们是否具有足够的道德反思能力，而这种道德力量在很大程度上在于公众媒体日积月累的引导与鼓励。     

西子慈善的大爰与担当

西子慈善基金会手捧大爱与责任,肩挑担当与使命,步履坚定地走在公益之路上。说起浙商,我们往往被其坚忍不拔的创业精神、敢为人先的创新精神所震撼;走近浙商,我们也会为其兴业报国的担当精神、回报社会的大爱精神所佩服。除了捐钱捐物、修路造桥、投建学校,浙商还以企业名义成立基金会,以一个个面向全社会的公益组织,将真、善、美传递下去,助推公益慈善事业社会效益最大化。     

我的公益心——汶川大地震，广告界在行动：最美中国人

2008年5月12日,四川汶川发生8.0级特大地震。整个中国甚至世界为之震动。全国人民万众一心,共赴国难,捐款捐物。在这一时刻,极大地考验了承载着社会责任的传播界、广告界的公益心。     

“壹基金”：民间慈善力量的成长与困厄

2013年4月20日,四川雅安发生7．0级地震,首日救灾捐款超过千万元。与汶川地震时相比,此次雅安地震发生后,社会救灾善款更倾向于托付给民间机构。其中,作为国内第一家民间公募基金会,“壹基金”表现十分抢眼——李连杰通过微博第一时间发出救灾行动倡议,壹基金成为行动最为迅速、表现最为耀眼的民间公益组织之一。除了以最快速度派出专业救援队伍、发送救援物资之外,地震救灾的专项筹款行动也同时展开。     

公益广告是推动行业进步的重要手段

你如何看待企业公益广告？ 郑燕：企业公益广告只是企业众多公益行为中的一种体现形式。公益广告已成为社会舆论导向的重要组成部分,它提高了观众的道德素养和生活品质,体现了企业的精神追求,在某种程度上反映了企业的意愿。企业公益广告对受众的影响,大到意识形态、道德观念,小到一定具体时空内对生活的感悟,都形成了自己独具的影响与导向。企业公益广告是消费者获取企业信念、品牌诉求的信息来源,对提升企业形象都将起到很好的作用。与商业广告直接宣传企业不同,公益广告在传达给观众一种温情的同时让他们接受企业。     

中国平安

这次的稿子一拖再拖，因为实在不知道在这样一个特殊的时刻应该写一些什么。 5月12日，四川省汶川的大地震不仅震动了大半个中国，也深深地震碎了每一个国人的心。为了每一个还在呼吸的生命，13亿人的力量骤然间凝聚在一起，每一个人都在行动，尽自己最大的力量，让中华民族尽快的从痛苦中解脱出来，就算是老天，也会被感动吧。     

建设生态社区

公益、慈善,在中国仿佛占据了相当的道德高度。公益、慈善成了普通大众的举手之劳,不再是有权、有钱人才关心和从事的事业。     

论公司战略性慈善行为的技术经济理性基础

公司战略性慈善行为是非市场战略中的一种子战略,从人性观对公司战略性慈善行为进行理论透视,可以发现战略性慈善所基于的人性基础发生了经济人假设向社会人假设及道德人假设的嬗变,但在现阶段,我国对战略性公司慈善行为的理解还不能完全脱离技术经济理性,企业脱离了现实的利益计算和对未来收益的常理策划,公司慈善将成为无水之源.     

试论高校教职工的人格魅力

人格是指人的性格、气质、能力等特征的总和.也是一个人的道德品德以及权利义务的主体资格.魅力,就是很能吸引人的力量.面对朝气蓬勃天真活泼的大学生们,高校广大教职工是否具备人格魅力？如何去体现人格魅力？这是我们高等院校包括教师、行政管理者在内的所有教职工必须具备和认真思考的问题.从理论上讲,人格包含着个人的心情胸怀和德行修养;从实践上讲,就是人的＂为人＂和＂有所为,有所不为＂.高校教职工的人格魅力应该是心理素质与道德人格的汇合,充分体现在教书、管理、服务等育人活动上.这是一种重要的教育力量.这种人格魅力是任何其他东西包括制度、奖励、教科书等无法替代的.     

管理研究的科学精神

什么是境界？从哲学、美学的角度来理解,境界至少包含两层含义,一是思想境界,一是心灵境界。思想境界是人的理性思维积淀,是一个人在价值观念、精神气质、人格意志等方面的修炼所能达到的境域。心灵境界是人的感性思维与理性思维交互作用的结果,是作为社会实践主体的人在事物的审美观照中形成的感知、直觉、顿悟、情感等高级心理活动的结果,它集中地表现为人的心智修炼层级,是人的本质力量的对象化,是合目的性与合规律性的价值统一体。     

金蜜蜂银行：创新、持续的慈心善举

银行来源于社会,得益于社会,银行业的发展壮大依赖整个社会,因此回报社会的愿望更真诚、责任感更强烈,履行社会责任已成为银行业可持续发展不可或缺的内容。     

Waqf,perpetual charity,in a general system theory of tawhidi metascience

This article is premised on the intercausal socioeconomic embedded model of ethical design of perpetual charity in Islam called waqf. Such a model is formalized according to the theory of unity of knowledge in the light of the Primal Ontology of Divine Oneness called Tawhid in the Qur'an. Tawhid is argued to be the only foundational Law of Islam respecting “everything.” The implications of such an epistemic treatment in respect of waqf as an example of the whole class of charities in Islam is shown to be unlike the dissociative and human opinionated nature of what has now come to be known as “shari'ah‐compliance.” The Islamic shortfall of “shari'ah‐compliance” and its segmentation as opposed to organically unified synergy between the socioeconomic and moral/ethical variables of the objective criterion called the Well‐being Function have deprived the entire study of the present days' Islamic economics, finance, and banking from its true epistemological core of Tawhid as Law. To restore this true foundation in Islamic thought, a theory of metascience of Tawhid is presented. Waqf in Malaysia is studied as an example from the perspective of Tawhidi unity of knowledge, contrary to its existing dissociative presence in the ethically exogenous socioeconomic treatment under “shari'ah‐compliance.”     

商业广告也能做得很公益?

当一个品牌在推动消费的同时也传播了公益,无疑增添了一份魅力,也赢得了一份人心。生活在四季如夏的花城,一年没有几天能感受到严冬的冷酷,但是可以想象其它地方的朋友,如果在大雪纷飞的夜晚看到下面说到的两条片子,一定能感受到一股暖流。一条是强生的企业形象片,广告里刻画     

新媒体也要做公益先锋

广告企业和广告人在地震灾难面前挺身而出，出钱出力，在物资上尽可能为灾区同胞提供帮助。特别是在这次地震灾害中，很多新媒体企业都表现出了高度的社会责任感，5月13日，在第一批向灾区捐款的企业名单中，就包括了众多的新媒体企业。分众认为，新媒体在广告业是新锐的，在公益事业上同样应该走在行业的前列。分众也是公益先锋的一分子。     

How personal nostalgia influences giving to charity

Personal nostalgia provides an emotionally engaging means for bonding a donor to a nonprofit organization. Yet, little is known about the relationship between personal nostalgia and charitable giving; this research seeks to fill this gap. A review of the extant literature is integrated with the findings from thirteen focus groups (Study 1) to develop a conceptual model. This model is tested in Studies 2 (using 457 older public television donors) and 3 (with a broader sample of 502 donors) using structural equations modeling. The findings indicate that discontinuity, recovery from grief, and loneliness, along with previous life experiences influence the level of personal nostalgia felt by a donor and associated with a charitable organization. This personal nostalgia provides emotional and familial utility to the donor. The research establishes that the effect of personal nostalgia on the donor's commitment is mediated by the emotional and familial utility that the nostalgia generates.     

Anthropomorphized artificial intelligence,attachment, and consumer behavior

Marketing Letters - The increasing humanization and emotional intelligence of AI applications have the potential to induce consumers’ attachment to AI and to transform human-to-AI...     

Conceptualizing brand values in the charity sector: the relationship between sector,cause and organization

Charity brands have been found to assist income generation by enhancing donor understanding of an organization and what it stands for. Despite an increasing interest in this topic few studies have addressed the dimensions of such brands and sought to explore the link (if any) with donor behaviour. In this paper, we focus on the personality traits of non-profit brands and begin by exploring how these may be structured. Reporting the findings of a series of nine focus groups, we conclude that dimensions of personality apply at the sector, causal and organizational levels and that the perception of specific categories of trait may be linked to individual giving behaviour.     

How donor's regulatory focus changes the effectiveness of a sadness-evoking charity appeal

Past research offers conflicting findings on whether sadness-evoking charity appeals help solicit a donation. To reconcile these findings, we introduce prospective donors' regulatory focus as a moderator for understanding when and why sadness appeals motivate or demotivate giving. Specifically, we propose that the sense of helplessness or loss of control associated with sadness appeals increases donors' sensitivity to advertiser's manipulative persuasion tactics, as those tactics can threaten donors' control over their donation decision. As a result, sadness appeals are more likely to activate persuasion knowledge among prevention- (vs. promotion-) oriented donors who tend to be vigilant against manipulative persuasion attempts. Across six main studies and two supplementary studies, we find that a prevention (vs. promotion) focus discourages charitable giving when it is solicited using a sadness appeal, whereas regulatory focus does not affect the giving when other emotion appeals (e.g., happiness appeal or guilt appeal) are used. We find that a prevention (vs. promotion) focus demotivates donation solicited by a sadness appeal because it activates persuasion knowledge that evaluates solicitor's motive behind the sadness appeal, resulting in increased skepticism, dampened feelings of sympathy, and consequently, reduced charitable giving. However, when persuasion knowledge is deactivated (e.g., when donors' cognitive capacity is constrained or the soliciting charity has a reliable reputation), regulatory focus no longer affects donor skepticism, sympathy, and charitable giving, even when a sadness appeal is used to call for donation.