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Founded in 2015, the Impact Valuation Roundtable (IVR) is an informal group of companies who wish to operationalise the emerging field of Impact Valuation. IVR participants consider Impact Valuation a groundbreaking approach to measure and value the effects of business activities on the health and well-being of people and the planet – in economic, environmental, social and human dimensions.

Impact Valuation can support large and small companies alike. It uses the language of business, supports strategic decision-making by adding fact-based insights into business operations and strengthens the communication and engagement of business with stakeholders. This is showcased in case studies from adidas, Ambuja Cements Limited, BASF, Cementos Argos, Maersk, Natura, Novartis, Syngenta and UPM.

Although there is an increased recognition of the benefits of Impact Valuation, comparability in the calculation and communication of the results of Impact Valuation assessments across companies is one of the key challenges to the credibility and uptake of the concept. The IVR supports and encourages the development of consistent frameworks and standards that strive for maximum commonality across industries, pragmatism in their application, and allow for scaling up.

As importance and interest rises, the IVR continues to welcome other practitioners willing to contribute knowledge and experience to accelerate convergence and mainstreaming of Impact Valuation.

The aim of this paper is to examine the effects of light controlling system that combined high refractive particles (n-TiO₂ [titanium dioxide – TiO₂]) and tartrazine lake dye (TL dye) on thickness, flexural strength, flexural modulus and surface details of the 3D-printed resin.

Influences of different concentrations of n-TiO₂ and TL dye in light-cured resin formulations for 3D printing (3DP) application were evaluated, including curing thickness, flexural strength and surface details under scanning electron microscopy.

The polymerization thickness of samples containing both n-TiO₂ and TL dye was lower compared to samples with TL dye solely. Samples containing more n-TiO₂ and more TL dye exhibited lower flexural strength and modulus. Ramp models showed that for samples containing 1 per cent TL dye, when their n-TiO₂ content increased from 1 to 5 per cent, surface laminate structures became sharper. However, when the TL dye content doubled to 2 per cent, the surface laminate structures were indefinite compared to 1 per cent TL dye-containing counterparts.

In visible-light 3DP, light controlling system in cooperate dye with high refractive particles provides better energy distribution and scattering control. High refractive particles, dyes and light exposure time had influenced the surface resolution and mechanical properties of the 3DP products.

This chapter explores the impact of the seemingly new recognition of non-Muslims in Turkey, a historically marginalized minority. In the 2000s, the ruling AKP party, a religiously and socially conservative party, made a number of symbolic gestures toward the increasing recognition of these communities. This chapter explores this ethnographically and historically by looking at the political effects of AKP’s democratization attempts on the Rum Orthodox (“Greek”) community in Istanbul. It argues that these attempts paralleled a similar language of democracy within the community particularly in the aftermath of the government’s permission to run elections in the non-Muslim community institutions (vakıfs), following a period of time during which no elections had been held in these institutions. At the same time, these attempts occasioned old and new forms of hierarchies within the community, which emerged as a result of the competing claims within it to its representation. These seemingly ambiguous effects of democratization within the Rum community emerged in the gap between the AKP’s democracy discourse that claims universal inclusion and its highly selective practice of democracy. This was so because the AKP preserved the ethnoreligious definition of national identity even while it readopted the historical legacies of the Ottoman millet system that managed society along religious confessional lines. These findings contribute to the existing theories on democratization by highlighting the inextricable link between inclusion and exclusion that emerges in the gap between the discursive claims of democracy toward universal inclusion and the selective actualization of these claims in practice. Such selective inclusion that is inherent to the politics of democracy is managed differently in different contexts due to the hybrid forms of state recognition of the population.

Different worldviews have been posed as constraining to information sharing. Religion is one element that constitutes the way people view the world. In many countries, religion has become a source for violent conflicts. This study investigates how Christians and Muslims in Ambon, Indonesia shared information at cafes situated at border areas and it helped the two religious communities reconcile their different worldviews after over a decade of living in conflicts.

Informed by information grounds theory, this study analyzes data collected through a series of observation at three cafes situated at border areas and in-depth interviews with 31 informants. The analysis illuminates the processes that enable Christians and Muslims to exchange their different worldviews.

This study found that, after the conflict, Christian and Muslim communities longed for the interaction they had with the other as it was before the conflict. However, these same communities tended to remain in there religiously homogenous environments as there was a conception that the others' area was unsafe. Cafés at the borders became platforms to fulfill the need to meet with the other, promoting inter-religious interactions. At the cafés, an array of information was shared to establish mutual interests, from which more meaningful interpersonal relationships such as friendship and collaboration arose. Such relationships allowed regular visitors to exchange worldviews, re-stitching the broken social fabric in post-conflict Ambon.

This study expands the applicability of information grounds theory to the context of a religious conflict in Southeast Asia. It demonstrates processes of how continuous interactions at information grounds can gradually facilitate communities with adversarial relationships to exchange their different worldviews.

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.

To reexamine the Weber Thesis pertaining to the relationship between ascetic Protestantism – especially Calvinism – and modern capitalism, as between an economic “spirit” and an economic “structure,” in which the first is assumed to be the explanatory factor and the second the dependent variable.

The chapter provides an attempt to combine theoretical-empirical and comparative-historical approaches to integrate theory with evidence supplied by societal comparisons and historically specific cases.

The chapter identifies the general sociological core of the Weber Thesis as a classic endeavor in economic sociology (and thus substantive sociological theory) and separates it from its particular historical dimension in the form of an empirical generalization from history. I argue that such a distinction helps to better understand the puzzling double “fate” of the Weber Thesis in social science, its status of a model in economic sociology and substantive sociological theory, on the one hand, and its frequent rejection in history and historical economics, on the other. The sociological core of the Thesis, postulating that religion, ideology, and culture generally deeply impact economy, has proved to be more valid, enduring, and even paradigmatic, as in economic sociology, than its historical component establishing a special causal linkage between Calvinism and other types of ascetic Protestantism and the “spirit” and “structure” of modern capitalism in Western society at a specific point in history.

In addition to the two cases deviating from the Weber Thesis considered here, it is necessary to investigate and identify the validity of the Thesis with regard to concrete historical and empirical instances.

The chapter provides the first effort to systematically analyze and distinguish between the sociological core and the historical components of the Weber Thesis as distinct yet intertwined components.

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.

A history of twentieth‐century censorship. Shakespeare's company staged the first production of The Merchant of Venice sometime between 30 July 1596 and 22 July 1598. From the day of that presentation, it is probable that the play has annoyed, perhaps even offended, many who have seen or read it, the source of the offense being the disparaging portrait of a major character, Shylock. On the stage for many years, there have been radically discrepant interpretations of the Jewish usurer. Since the day of Sir Henry Irving, actors and directors have often chosen to present Shylock in a way that transforms the role from that which Elizabethan playgoers may have seen and heard, or may have thought they had seen and heard, to the complex, ambivalent personality depicted in all productions since Irving first projected Shylock as a tragic hero.