The purpose of the paper is to start a dialogue about differences between Western and Eastern cultures in the way they conceptualize knowledge and discuss the implications of these differences for a global intellectual capital (IC) theory and practice. A systematic metaphor analysis of the concept of knowledge and IC is used to identify common Western conceptualizations of knowledge in IC literature. A review of philosophical and religious literature was done to identify knowledge conceptualizations in the main streams of Asian philosophy. Fundamental differences were found in the way knowledge is conceptualized. In Western IC literature common metaphors for knowledge include knowledge as a thing and knowledge as capital. In Asian thought, knowledge is seen as unfolding truth based upon a unity of universe and human self and of knowledge and action. The research was performed on a limited sample of literature. More research is needed to identify how knowledge is conceptualized in the practice of doing business in Asia and to test the effects of introducing IC theories to Asian businessmen and managers. Moreover, it might be questionable whether different types of resources (Western management literature on IC and Asian cultural philosophies) can be put in a comparative perspective to extract conclusions out of it. This methodological starting point has its confinements, but is plausible partly as long as IC theories originating from an Asian background are still missing, partly as far as philosophical notions within Western IC publications are contrasted with Asian notions of knowledge. Despite this restriction we would like to emphasize that Western conceptualizations of knowledge, embedded in terms like intellectual capital and knowledge management, can not be transferred to Asian business without considering the local view on knowledge. Asian conceptualizations of knowledge should play an important role in the further development of a knowledge-based theory and practice of the firm. We choose deliberately to contrast Western philosophy with cultural and religious connotations in Asian philosophy, as the underlying paradigm is strongly influenced by these notions. This is clearly perceivable in revivalist and reformist tendencies in Buddhism, Hinduism and Islam. Religious notions within these traditions have a strong paradigmatic function in a cognitive and normative sense. Not only in anthropology but also in epistemology, contemporary Asian thought is dominated by a discourse deeply embedded in religious and cultural traditions, in which the dimensions of 'nature', 'subjectivity' and 'history' have well defined boundaries. Anthropologically and epistemologically, all spheres of human reality are analyzed and described within the perspective of an integral and monolithic unity, in which all dimensions and spheres of being are bound. In Western philosophy these spheres of being have been separated from religious notions because of a longstanding secularization due to which religion and culture, metaphysics and philosophy have become separate disciplines.(Boom, 1993)
With the world facing an ecological crisis, Hindus are challenged to reflect on the ways they impact their environment. The last few decades witnessed a rise of theological reflections on Hindu traditions—especially scriptures and concepts (not least by western scholars)—that advocate environmentally friendly perspectives. This stands in sharp contrast with the multiple examples of how Hindu ritual practices cause harm to the environment. Ganesha Chaturthi is a festival that due to the public element of immersion of Ganesha idols, has led to severe pollution of waterbodies. Because of the attention that has been paid to this lately, the festival now calls for ecofriendly alternatives. This article analyses how recently, environmental awareness is ritualized and materialized in the festival of Ganesha Chaturthi. For this, fieldwork was conducted during Ganesha Chaturthi in Chennai and Mumbai in 2022. The focus of the article lies on the ecofriendly material and ritual innovations of the festival—for instance the variety of Ganeshas made of biodegradable materials—and the dynamics of interaction with (alleged) traditions to validate a Green Hindu identity in general and the development of a Green Ganesha in particular.
Trends in eiwittransitie kunnen regionaal verschillen. In groeiende economieën verschuiven diëten wereldwijd van plantaardige naar dierlijke eiwitten. In veel economisch ontwikkelde regio's gebeurt echter het tegenovergestelde vanwege de zorg voor milieu en gezondheid. Wij onderzochten de relatie tussen vijf drijvende krachten en eiwittransitietrends zoals deze worden ervaren door jongvolwassenen in ontwikkelde regio's in China (Shanghai) en Nederland (Amsterdam, lees: de Randstad). De onderzochte drijvende krachten waren: milieubewustzijn; het beleid; cultuur; geld; en gezondheid. De gegevens zijn verkregen door 200 vragenlijsten te laten beantwoorden in beide regio's. De resultaten geven aan dat jongvolwassenen in Shanghai meer dierlijke eiwitten consumeren dan plantaardige eiwitten, maar dat er een verandering naar plantaardige eiwitten is ingezet, terwijl de trend van jongvolwassenen in Amsterdam om plantaardig eiwit te consumeren al verder ontwikkeld is. De rangschikking van de drijvende krachten in Shanghai was Geld＞ Milieubewustzijn＞ Gezondheid＞ Cultuur＞ Beleid, en in Amsterdam Gezondheid＞ Milieubewustzijn＞ Geld＞ Beleid＞ Cultuur. Eiwitkeuzes in de voeding van jongvolwassenen worden dus in Shanghai door andere drijvende krachten bepaald dan in Amsterdam
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