Salvation, Damnation, and Economic Incentives

Muslim Work Ethics: Relationships with Religious Orientations and the “Perfect Man” (Ensān-e Kāmel) in Managers and Staff in Iran

“…Weber 's (1920/1996) analysis of the "spirit" of capitalism has led to the more expansive suggestion that religious traditions more generally encourage a work ethic (Collins 1996;McCleary 2007). In the present project, data obtained from Iranian bank and department store employees further supported the claim that Islam is among those religious traditions.…”

“…Results of this investigation supplemented recent theoretical developments and a growing body of research to suggest that religions in general have the potential to promote a work ethic (McCleary 2007;Feess et al 2014). Religion may encourage an asceticism that promotes, for example, a productive use of time, an ability to delay gratification, and belief in work as a good in and of itself.…”

“…Since Weber's time, conceptual and empirical advancements have led to the more expansive claim that many religions encourage a work ethic (Collins 1996;Geren 2011;McCleary 2007). The present investigation explored the possibility already supported in the research literature that Islam is among those religions (Abdi and Azizpour 2013;Akbarnejad and Chanzanagh 2011;Chanzanagh and Akbarnejad 2012;Feess et al 2014).…”

Reconceptualizing Profit-Orientation in Management: A Karmic View on ‘Return on Investment’ Calculations

“…Other Christian churches, Judaism, and Islam also have a kind of two-stage model that originates from only one short period of life and a subsequent afterlife. They furthermore have in common the monotheistic principle of only one God, who in some way decides on, or prescribes the rules for, an individual's salvation (McCleary 2007;Wilson 2002). A totally different approach with totally different salvation theories can be found in Indian philosophy.…”

“…Just as for Hinduism, for Buddhism and Jainism the idea of Nirvana as a place of salvation is basically the same. The Btrue knowledge^that is necessary to recognize the consubstantiality of atman and brahman, has to derive from one's own experiences, which can be sharpened by conducting a moral life, practising rites, and being deliberated from worldly desires (Kim 1973;McCleary 2007). BThe devaluation of the world that every salvation religion brings with it could here only become utter flight from the world, its highest means not the active asceticism of action, but mystic contemplation^ (Weber 1958b: 521).…”