L'attenzione dell'A. si concentra sull'opposta concezione della distinzione tra essenza ed esistenza che per Egidio è reale, mentre per Enrico è solo intenzionale. In modo analogo, i due autori dissentono rispetto al tipo di realtà da ascrivere alle relazioni divine. Dopo avere dedicato un breve paragrafo al contesto dottrinale trinitario, l'A. passa ad esaminare in modo sistematico il pensiero dei due autori.

Este documento busca revisar el estado actual del pensamiento católico sobre el respeto al agenciamiento del paciente, a la autonomía y al consentimiento. Sin embargo, no se pretende llegar a una revisión definitiva. De hecho, encontraremos un amplio apoyo de estos conceptos dentro de la bioética católica, a pesar de que persiste un importante disenso sobre aspectos específicos. En primer lugar, el artículo ofrece una descripción resumida de algunas diferencias importantes entre el entendimiento prevaleciente de la autonomía del paciente en (...) la bioética secular y en la bioética católica. En la primera, se suele entender que el respeto a la autonomía del paciente considera las necesidades y deseos subjetivos de éste, incluso cuando, o tal vez precisamente, porque quedan fuera del ámbito de comprensión del profesional de la salud. En la segunda, este respeto se fundamenta en la dignidad delpaciente individual, que abarca los deseos y necesidades subjetivas del paciente, pero que es esencialmente un concepto objetivo y, por lo tanto, intersubjetivamente accesible. Para explicar con más detalle cómo puede respetarse el agenciamiento del paciente dentro de ese marco de referencia objetivo, en el documento se examinan diferentes tipos de agenciamiento del paciente dentro de la relación terapéutica. Para que la atención de la salud sea clínicamente óptima y éticamente sólida –como exigen los principios éticos de beneficencia y no maleficencia–, el paciente debe participar activamente en: 1) la evaluación y el diagnóstico; 2) la planificación del tratamiento, y 3) la terapia propiamente dicha. Además –como exige el principio ético del respeto a la autonomía–el proveedor de atención sanitaria debe: 4) proteger la confidencialidad del paciente; 5) proporcionarle información adecuada, y 6) obtener el consentimiento del paciente para cualquier intervención. A continuación, se examinan diferentes tipos de consentimiento. En una sección final, se revisará la cuestión de si es moralmente permisible que los proveedores de atención de la salud obliguen a los pacientes a rechazar los tratamientos que se consideren inmorales. (shrink)

Le colloque organisé par Jérôme Bazin et Marie Frétigny à l’université de Picardie d’Amiens, avait-il besoin de se placer sous la bannière du « gender » pour analyser la question du réalisme dans la peinture du XXe siècle? Si l’hypothèse qui sous-tend cette journée – le réalisme est-il vecteur d’une autre image des femmes? – a pu être opérationnel pour le XIXe siècle, elle devient contre-productive pour le XXe. On ne sera pas surpris d’apprendre que le réalisme a renforcé les (...) stéréotypes de... (shrink)

Reunião de ensaios em comemoração aos 90 anos de vida de Ana Maria Araújo Freire, viúva de Paulo Freire. Ana Maria Araújo Freire é reconhecida por seus esforços e seu êxito na divulgação do pensamento do Patrono da Educação Brasileira. Nita, como é carinhosamente conhecida, tem também uma prestiogosa trajetória: é mestre e doutora em Educação pela Pontifícia Universidade Católica de São Paulo, época em que foi orientada por Paulo Freire. Em 1986, ambos já viúvos, os então amigos recifenses se (...) reencontraram depois de anos de afastamento. Da troca de ideias e ideais acerca de uma educação libertadora, surgiram a paixão e o amor. Nita e Paulo Freire foram casados por dez anos, período em que ela acompanhou a escrita de Pedagogia da autonomia – um dos títulos mais lidos do educador – e no qual apoiou seu marido na produção de outros três importantes livros: Pedagogia da esperança, Cartas a Cristina e À sombra desta mangueira. Por comungar da intimidade intelectual e pessoal de Paulo Freire por tantos anos, o caminho natural, após seu falecimento, foi desdobrar sua dedicação de esposa numa missão que tomou para si com muito orgulho: a difusão do pensamento freireano. A autora possui vasta produção intelectual nesse sentido, tendo sido finalista do prestigioso Prêmio Jabuti, em 2007, com a biografia Paulo Freire: uma história de vida. Além disso, vem organizando volumes póstumos, além de diversos título em torno da leitura de mundo e a maneira de ser e pensar de Paulo Freire. Aos 90 anos da educadora, a Editora Paz & Terra lhe presta um tributo inédito. Foram compilados especialmente para esta edição alguns dos escritos inéditos ou que estavam dispersos em publicações diversas. São fruto de diversos convites que recebeu para integrar livros, revistas e edições especiais, realizar palestras e receber honrarias em homenagem a seu companheiro de vida, sempre apresentando leituras mais contemporâneas, que refletem sobre como a pedagogia freireana pode nos auxiliar na resolução de conflitos recentes, como a polarização política no Brasil e a violência em nível global. Ainda, em caráter mais intimista, foram organizadas algumas entrevistas concedidas pela autora, de forma que leitores e leitoras possam se sentir ainda mais próximos dos afetos freireanos. É um livro necessário para a história da intelectualidade brasileira, originado da mais autêntica boniteza. “Este excelente trabalho de nossa querida Nita Freire, viúva de Paulo Freire, nos relembra duas dimensões muito bem tratadas pelo saudoso mestre e tão atuais: a tolerância e a violência. Paulo nos ensinou que a tolerância não pode significar suportar, e sim respeitar — acatar a diferença sem fazer dela divergência.” — Frei Betto “O texto de Ana Maria Freire apresenta-se como uma ferramenta teórica potente para os que sonham e lutam por uma educação que contribua para construir uma sociedade verdadeiramente democrática e inclusiva.” — Jose Clovis de Azevedo “A beleza do amor que compartilharam tem como um de seus frutos a excelência com que Nita mantém viva a obra de Paulo.” — Ramón Flecha “As descrições que Nita Freire faz sobre os pequenos diálogos cotidianos com Paulo Freire, na colaboração que lhe prestava para a produção dos seus textos, têm um notável valor histórico — à altura do valor histórico de Freire.” — Alípio Casali. (shrink)

Du fait de sa programmabilité, l’ordinateur est souvent qualifié de machine universelle. Si la machine classique est la représentation d’un programme unique et spécifique, l’ordinateur est un mécanisme qui représente physiquement n’importe quel programme installé comme une procédure d’exploitation parmi d’autres possibles. En raison de cette versatilité et de cette flexibilité..

După sfârşitul celei de a doua mari conflagraţii mondiale, Europa se afla în ruină şi dezastru economico-social. Ajutorul dat de Statele Unite ale Americii în reconstrucţia statelor europene a fost vital pentru supravieţuirea Occidentului european. În anul 1948, cinci state (Franţa, Marea Britanie, Belgia, Ţările de Jos şi Luxemburg) semnează Tratatul de Cooperare Culturală, Socială, Economică şi Apărare Colectivă, pe scurt Tratatul de la Bruxelles . După numirea generalului Dwight Eisenhower în funcţia de comandant suprem aliat în Europa, acest tratat (...) va deveni parte a documentelor NATO. Nevoia de apărare împotriva ameninţării sovietice se face şi mai vizibilă în propunerea ministrului de externe francez Réne Pléven. Planul Pléven, propus în anul 1952, viza constituirea unei Comunităţii Europene a Apărării, dar şi a unei Comunităţi Politice Europene. Planul nu a fost votat de către Adunare Franceză în anul 1954. Eşecul acestei comunităţi se datorează lipsei de viziune a liderilor europeni. O altă piedică în adoptarea acestui plan a fost teama statelor naţionale de posibila federalizare a Europei. (shrink)

Šio straipsnio tikslas – aptarti geriausios santvarkos problemą Aristotelio politinėje teorijoje, atsižvelgiant į Nikomacho etikoje pateiktą žmogiško klestėjimo sampratą. Joje Aristotelis teigia, kad monarchija yra geriausia santvarka (1160a35–36). Šis teiginys pakartojamas ir Politikoje (1288a15–18). Straipsnyje aiškinama, kodėl šie Aristotelio teiginiai prieštarauja Politikoje aptartoms teleologinėms polio, piliečio ir gero piliečio vs. gero žmogaus dorybių sampratoms. Atsižvelgiant į Aristotelio filosofinį valstybės apibrėžimą, jog ji yra „lygių asmenų susivienijimas dėl geriausio įmanomo gyvenimo“, ir teiginį, kad „geriausia yra laimė, o tai susideda iš tobulumo, (...) tobulo jos aktualizavimo ir panaudojimo“, be to, jo argumentus apie gero žmogaus ir gero piliečio santykį, straipsnyje teigiama, kad geriausia politinė santvarka yra politėja, o ne monarchija. Tačiau tokios interpretacijos nepakanka, jei norime išgelbėti Aristotelį nuo jo nenuoseklumo ir filosofiškai abejotinų teiginių apie „prigimtinę nelygybę“. Siūloma radikalesnė Aristotelio interpretacija, atmetanti šio filosofo ontologinę skirtį tarp oikos ir polio. Teigiama, kad Aristotelio socialinių santykių šeimoje-ūkyje (oikos) vertikalumas yra filosofiškai nepagrįstas ir prieštarauja revoliuciniams šio filosofo normatyvinės teleologijos aspektams ir jos radikalioms implikacijoms. (shrink)

Šis straipsnis padalintas į tris dalis. Pirmojoje ir antrojoje dalyse pristatau žinomą Ištroškusio keliautojo mintinį eksperimentą ir analizuoju, kaip Carolina Sartorio aiškina jo kauzalinę struktūrą. Teigiu, kad kruopštesnis nagrinėjimas atveria šio aiškinimo spragas. Trečiojoje dalyje nagrinėju Sartorio siūlomą naują moralinės sėkmės rūšį, kurią, jos manymu, Ištroškusio keliautojo atvejis atskleidžia. Toliau išplečiu argumentacijos lauką apžvelgdamas kitas šiuolaikines moralinės sėkmės kategorijas ir darau išvadą, kad visos jos nepakankamai apgalvotos.

Šis straipsnis pateikia rezultatus šaltinių tyrimo, atlikto nagrinėjant vokiečių filosofo bei švietėjo Johanno Heinricho Abichto (1762–1816) mokslinę bei dėstymo veiklą. 1804 m. Abichtas buvo priimtas dirbti Vilniaus universitete. Lietuvos, Lenkijos, Ukrainos ir Vokietijos archyvų tyrimas atskleidė nemažai Abichto akademinės bei dėstymo veiklos Vilniuje faktų, dauguma kurių yra iš laikotarpio, kuomet Jonas Sniadeckis (1756–1830) buvo Vilniaus imperatoriškojo universiteto rektoriumi. Šiame straipsnyje teigiama, kad būtent Abichtas bei jo mokslinė ir dėstymo veikla Vilniuje buvo tiesioginė priežastis Sniadeckiui 1814 m. publikuoti esė „Apie metafiziką“, (...) taip pat paskatinti visų vėlesniųjų Sniadeckio filosofinių raštų atsiradimą. (shrink)

„Ši dovana ištobulinama pratybomis, ir tapytojas įvaldo savo regėjimą ne per kelis mėnesius ir ne būdamas vienas. Svarbu ne tai, ankstyvas ar vėlyvas, spontaniškas ar muziejuje susiformavęs yra tapytojo regėjimas, kiekvienu atveju jo regėjimas mokosi tik žiūrėdamas.“Straipsnyje analizuojama kūrybos psichologijos ir fenomenologijos samprata Vosyliaus Sezemano estetikoje. Tyrimas atskleidžia, kaip estetikos bendrųjų problemų svarstymas yra susijęs su kūrybos ir kultūros filosofija. Estetika turi analizuoti ne tik estetinio objekto suvokimo aktus, bet ir tai, kaip estetinis objektas yra kuriamas. Straipsnyje aptariama: kaip Sezemano (...) estetikoje suprantami trys pagrindiniai kūrybos momentai; kokia yra vaizduotės, suvokimo ir atminties sąveika Sezemano estetikoje; kaip kūnas ir vaizduotė dalyvauja žaidime; koks yra asociacijų ir abstrakcijų vaidmuo kūrybinėje veikloje. Sezemano estetikoje išplėtota kūrybinės dinamikos samprata yra artima fenomenologinei kultūros filosofijai. Sezemanas, kaip ir kiti fenomenologinės estetikos atstovai, akcentuoja meno kūrinio, kaip pasaulio patyrimo, sampratą. Meno kūrinys yra kuriamas kaip tokia institucija, kuri yra nukreipta tiek į pasaulio patirtį, tiek į galimybę šią patirtį atverti kitam subjektui. (shrink)

Sanskrit text, with Advaitacintākaustubha autocommentary, on Advaita philosophy.

Commentary on the philosophical poems by Narayana Guru, 1856-1928, philosopher-saint; includes text.

Pt. 1. The lives and teachings of the three Ācāryas and Narayana Guru -- pt. 2. Ideas of the three Ācāryas unitively revisualised.

Work on Advaita philosophy; text, translation, study with interpretation.

Some argue that managers over-invest in corporate social responsibility (CSR) activities to build their personal reputations as good global citizens. Others claim that CEOs strategically choose CSR activities to reduce the probability of CEO turnover in a future period through indirect support from activists. Still others assert that firms use CSR activities to signal their product quality. We find that firms use governance mechanisms, along with CSR engagement, to reduce conflicts of interest between managers and non-investing stakeholders. Employing a large (...) and extensive sample of firms within Russell 2000, S& 500 and Domini 400 indices during the 1993-2004 period, we find that consistent with the conflict-resolution hypothesis, the CSR choice is positively associated with governance characteristics, including board independence, institutional ownership, and analyst following. In addition, after correcting for endogeneity of CSR engagement, our results show that CSR engagement positively influences operating performance and firm value, supporting the conflict-resolution hypothesis as opposed to the over-investment and strategic-choice arguments. We find only a weak support of the product-signaling hypothesis as a major motive of CSR engagement. (shrink)

Autism Spectrum Condition presents a challenge to social and relational accounts of the self, precisely because it is broadly seen as a disorder impacting social relationships. Many influential theories argue that social deficits and impairments of the self are the core problems in ASC. Predictive processing approaches address these based on general purpose neurocognitive mechanisms that are expressed atypically. Here we use the High, Inflexible Precision of Prediction Errors in Autism approach in the context of cultural niche construction to explain (...) atypicalities of the relational self, specifically its minimal, extended, and intersubjective aspects. We contend that the social self in ASC should not be seen as impaired, but rather as an outcome of atypical niche construction. We unpack the scientific, ethical, and practical consequences of this view, and discuss implications for how the challenges that autistic persons face should be approached. (shrink)

Autism research is increasingly moving to a view centred around sensorimotor atypicalities instead of traditional, ethically problematical, views predicated on social-cognitive deficits. We explore how an enactivist approach to autism illuminates how social differences, stereotypically associated with autism, arise from such sensorimotor atypicalities. Indeed, in a state space description, this can be taken as a skewing of sensorimotor variables that influences social interaction and so also enculturation and habituation. We argue that this construal leads to autism being treated on a (...) par with other sensorimotor atypicalities such as blindness or atypical height. This leads to our conclusion that, insofar there is an ethical call to inclusion in our public sphere regardless of contingent bodily difference, an enactivist take on autism naturally leads to extending such inclusion to autism. Moreover, our analysis suggests a concrete way forward to achieve inclusion of autistics: by being more attentive to autistic sensorimotor specifics. (shrink)

Nurses facing impediments to what they perceive as moral practice may experience moral distress. The purpose of this descriptive, cross-sectional study was to determine similarities and differences in moral distress and avoidance behavior between critical care nurses and non-critical care nurses. Sixty-eight critical care and 28 non-critical care nurses completed the Moral Distress Scale and Impact of Event Scale (IES). There were no differences in moral distress scores ( F = 0.892, p = 0.347) or impact of event scores ( (...) F = 3.80, p = 0.054) between groups after adjusting for age. There was a small positive correlation between moral distress and avoidance behaviors for both the groups. Moral distress is present in both critical care and noncritical care nurses. It is important that nurses are provided with opportunities to cope with this distress and that retention strategies include ways to reduce suffering and mitigate the effects on professional practice. (shrink)

In his article, “What should ChatGPT mean for bioethics?” I. Glenn Cohen explores the bioethical implications of Open AI’s chatbot ChatGPT and the use of similar Large Language Models (LLMs) (Cohen...

Abating the threat climate change poses to the lives of future people clearly challenges our development models. The 2011 Human Devel- opment Report rightly focuses on the integral links between sustainability and equity. However, the human development and capabilities approach emphasizes the expansion of people’s capabilities simpliciter, which is ques- tionable in view of environmental sustainability. We argue that capabilities should be defined as triadic relations between an agent, constraints and poss- ible functionings. This triadic syntax particularly applies to climate (...) change: since people’s lives and capabilities are dependent on the environment, sus- tainable human development should also include constraining human activi- ties in order to prevent losses in future people’s well-being due to the adverse effects of exacerbated climate change. On this basis, we will advocate that the goals of sustainable human development should be informed by a fra- mework that consists of enhancing capabilities up to a threshold level, as well as constraining the functionings beyond this threshold in terms of their green- house gas emissions. (shrink)

Workforce diversity has received increasing amounts of attention from academics and practitioners alike. In this article, we examine the empirical association between a firm’s workforce diversity and the degree of religiosity of the firm’s management by investigating their unidirectional and endogenous effects. Employing a large and extensive U.S. sample of firms from the years 1991–2010, we find a positive association between a measure of the firm’s commitment to diversity and the religiosity of the firm’s management after controlling for various firm (...) characteristics. In addition, after controlling for endogeneity with the dynamic panel generalized method of moment, we still find a positive association between the firm’s diversity and management’s religiosity. We interpret these results as supportive of the religious motivation explanation that views the firm as a human community and considers religion as a factor that influences managers to more positively embrace diversity. Our results, however, provide no support for the resource-constraint hypothesis that views the firm as a nexus of contracts and sees managers as aiming to maximize shareholder returns under resource constraints that force them to invest only in projects that have a positive net present value and reject diversity initiatives since these do not have a positive NPV. (shrink)

Volume 19, Issue 6, June 2019, Page 30-31.

The capabilities approach of Amartya Sen and Martha Nussbaum has become an influential viewpoint for addressing issues of social justice and human de- velopment. It has not yet, however, given adequate theoretical consideration to the requirements of environmental sustainability. Sen has focussed on the instrumental importance of human development for achieving sustainability, but has failed to consider the limits of this account, especially with respect to consumption-reduction. Nussbaum has criticised constraining material consumption for its paternalistic prescription of one particular conception (...) of the good life, without considering it as an imperative of justice. We discuss two possible extensions of the capabilities approach. First, the concept of ca- pability ceilings contains several attractive elements, but it also suffers from some shortcomings. Therefore, second, we advocate constraining people’s combinations of functionings in accordance with a personal budget which con- sists of a fair share of environmental resources. (shrink)

A qualitative analysis of societal silences, demonstrating how the unsaid directs social action and shapes individual and collective lives.

In this article, we propose that giving in cash and non-cash differ in their relation with the giving firm’s future corporate financial performance and only cash giving is associated with future CFP. Using a novel dataset from ASSET4 that differentiates corporate giving over a sample period of 2002–2012, we examine three competing hypotheses: agency cost hypothesis that cash giving reflects agency cost and destroys value for shareholders, investment hypothesis that cash giving is an investment by management that aims for better (...) future return, and information hypothesis that cash giving has informational value to shareholders as cash is a critical resource at a firm and giving is a decision by managers who are insiders. We find that indeed, only cash giving is positively associated with future CFP and firm value, measured by Fama–French five-factor abnormal risk-adjusted stock returns, future return on assets, and Tobin’s Q. In addition, we find that the positive association exists only between excess, i.e., unexpected, but not expected cash giving and future CFP. Our empirical findings support the information hypothesis, but neither the agency hypothesis nor the investment hypothesis, and are robust to a number of endogeneity tests, including orthogonalized cash giving, instrumental variable regression using geography-based instruments, and propensity score matching. Furthermore, we show that the positive association between future CFP and unexpected cash giving is only pronounced at firms with good governance and relatively higher sales growth where agency problems are less likely, and at firms with no alternative mechanisms to demonstrate the strength of cash flow. Additionally, we do not find evidence that suggests in-kind giving to possess any informational value. (shrink)

What is your name, from where, of which caste, what job, how old? One who is free from such questions, his alone is beatitude. In the verdant countryside of south-west India, at the turn of the last century, lived the great poet-seer Narayana Guru. His message was very simple: 'Man is of one caste, one religion and one God / Of one same womb, one same form, with no difference at all.' Grounded in the mystical depths of life, he (...) wandered across the landscape, gently proclaiming justice and equality for all, interacting with the multitudes who came to meet him, electrifying them to be at their best, and galvanizing a peaceful movement to eliminate oppression in all its forms. Stalwarts like Rabindranath Tagore and Mahatma Gandhi sought his counsel. He inspired social reformers such as Sahodaran Ayyappan, Mahatma Ayyankali, Pandit Karuppan, V.T. Bhattathiripad, among others. Along the way, he composed a compact body of writing in prose and verse of exceptional potency. These are stimulating, deep and original explorations, entryways into a profound appreciation of the human condition. (shrink)

Original text with commentary on Ātmōpadēśaśtakam of Sri Narayana Guru, b. 1856-1928, work on philosophy of Ātman.

The recent crises of BSE and FMD in the United Kingdom have revealed widespread concerns on the part of farmers and consumers about government regulations and handling of animal movements, animal welfare, and food safety. Both crises raised issues of government accountability and the lack of openness in public debate. The issues of democratic process and decision-making were especially strong in relation to the mass slaughter policy of the government to control FMD. This article explores public disquiet about these matters, (...) as expressed through the reports of two public inquiries, and the perceived links between government decision-making and the needs of global agribusiness, to the detriment of family farms and animal welfare. In light of the growing evidence about the environmental and economic costs of agribusiness, the argument is made that strong programs of citizen action, such as the Devon Foot and Mouth Inquiry, that are grounded in an ethical stance on animal welfare can challenge the perspectives of central governments about concepts of cost, efficiency, and safety in agriculture. (shrink)

Currently, we find ourselves in a paradigm in which we believe that accepting climate change data will lead to a kind of automatic action toward the preservation of our environment. I have argued elsewhere (Fried 2020) that this lack of civic action on climate data is significant when placed in the historical, military context of the technologies that collect this data––Earth remote sensing technologies. However, I have not yet discussed the phenomenological or moral implications of this context, which are deeply (...) interconnected. In this paper, I assert that Earth remote sensing technologies can, if we are not careful, lead us to a kind of environmental deskilling. This assertion comes in four parts. First, the military context of Earth remote sensing technologies––which collect important data on climate change––acts as a kind of stability, as defined by Don Ihde and others. Second, I invoke Sir Patrick Heelan to argue that the theoretical underpinnings of Earth systems science do not translate from military to environmental praxes as we imagine they do. Third, Hannah Arendt makes the case that a state’s trust in simplifying narratives like that of climate data, meant to create “islands” of certainty in an uncertain world, can be self-defeating. That is to say, they can silence public action. I extend these arguments through Vallor’s analysis of moral deskilling, in which she points out that an overemphasis on autonomous data collection––and trust in a kind of automated decision-making on that data––can deskill us from important questions relevant to our collective flourishing. In all of these examples, the lines between environmental and military research are blurry. (shrink)

Spol povzroča številna nelagodja (v obliki neugodja, neprijetnosti, zadrege, nerodnosti, vznemirjenja) v družbi. S to preprosto tezo avtorica naslavlja problem spola—butlerjevsko “težavo s spolom”—kot obliko kulturnega nelagodja. Že v času prelomnih in pot utirajočih si ženskih, feminističnih, gejevskih in lezbičnih gibanj je spol, takrat prvenstveno ženski spol, povzročil kulturno vznemirjenost patriarhata tedanjih družb in jo povzroča še danes. Toda z nedavnim transspolnim gibanjem je to nelagodje v zvezi s spolom dobilo popolnoma nove razsežnosti, vključno s pretvorbo spola v nekakšno alarmantno (...) družbeno vprašanje, strah vzbujajočo globalno fantazmo in nadležno vseprisoten konflikt ne le v širši družbi, ampak tudi v akademskem svetu. Tovrstnega kulturnega nelagodja spola se tu lotevamo z dveh zornih kotov, skozi teorijo spola in prakso spola. Način, na katerega lahko subverzivna teorija spola sproži kolektivno nelagodje, tudi če je slednje lažno proizvedeno, umetno vsiljeno in manipulativno orkestrirano, je prikazan na primeru zlorabe teorije spola Judith Butler s strani antigenderistov, kar zgovorno izdaja njihov namen, tj. škodovati transspolni, interspolni in spolno nebinarni skupnosti ter zavreti njena prizadevanja za družbeno, politično in pravno priznanje ter temeljno emancipacijo na ravni človekovih pravic. Način, na katerega lahko transgresivna praksa spola sproži odnosno nelagodje v vsakdanjih medčloveških stikih, je ponazorjen z avtoričino lastno življenjsko ≫zgodbo spola≪ v obliki kratke avtoetnografije nelagodja spola, ki nakazuje na problem globokega spolnega binarizma, esencializma, primordializma, perenializma in naturalizma, ki povsem spontano in nerefleksivno prežema vse naše misli, besede, dejanja, odnose, institucije in kolektive. (shrink)

Awareness of how researchers’ locations and sympathies influence their research agendas and outcomes has long been a topic for methodological consideration. This article complicates that question by considering the position of the researcher in relation to the position in society of the religions researched, and asks whether what we understand as constituting criticism or advocacy varies depending on whether the religions in question are powerful, dominating traditions or small, new, and/or beleaguered traditions. The Locations Matrix is an application of the (...) insights of standpoint analysis to the question of critical research in the sociology of religion. Researchers’ own locations—as an insider, an outsider, an apostate and/or an advocate—have consequences for the questions they ask, and to whom they address them, as well as how they interpret the data they collect. This article pushes scholars of religion to reflect on the significance of their own location in relation to the location of the religion they study. (shrink)

There is a growing literature on corporate social responsibility, but few have focused on the implications of business groups for CSR. We examine the antecedents and outcomes of CSR behaviors of group firms in Korea. We find that group affiliation is associated with higher CSR overall and for its major societal and environmental components. However, the ownership disparity between cash flow and control by controlling inside shareholders is associated with lower CSR, consistent with opportunistic rent expropriation theory. We further find (...) that CSR initiatives can impact group firms positively in the event of bad events, consistent with insurance theory. This motive for CSR as a means of enhancing reputation capital to buffer the bad events is pronounced for group firms because of group-wide dissemination of negative reputational externality. (shrink)

Šiame straipsnyje tiriami subtilūs Hobbes’o ir Kanto požiūrių į retoriką ir materializmą skirtumai, žvelgiant į juos platesniame politinės filosofijos kontekste. Nors abu šie filosofai buvo retorikos kritikai, tarp jų požiūrių išryškėja esminių skirtumų. Hobbes’as, būdamas monarchijos šalininkas, paveiktas Lukrecijaus, kritikavo retoriką iš materialistinės, antropologijos perspektyvos. Paradoksalu, tačiau jis pasitelkė retorines strategijas savo naujajame scientia civilis. Kantas, nors ir kritikuodamas tiek Lukrecijaus materializmą, tiek ir retoriką, į savo filosofijos perspektyvą integravo kai kuriuos suderinamus retorinius elementus, visų pirma susijusius su epikūrizmo tradicija. (...) Šiame straipsnyje tiriama, kaip du aptariamieji filosofai traktuoja paradiastole ir kokias pasekmes jų interpretacija turi jų politinei minčiai. Iškeliamas argumentas, kad abu mąstytojai, ieškodami racionalaus pamato politinei tvarkai, savąjį racionalumo sąvokos interpretavimą įtvirtina epikūrietiškame materializme, perkonfigūruodami retorinius elementus taip, kaip būtų patogu jų filosofijai. Straipsnyje išsiaiškinama, kad Kantas yra linkęs į respublikoniškas politines pažiūras; jis siekia kuo labiau padidinti piliečių autonomiją. Tai kategoriškai skiriasi nuo Hobbes’o orientacijos į monarchinę valdymo struktūrą. Šis tyrimas prisideda prie labiau niuansuoto suvokimo apie ankstyvąją Naujųjų laikų politinę mintį bei jos aktualumą šiuolaikinei respublikoniškai bei demokratinei teorijai. (shrink)

Būtų netikslu Konstitucijos taikymą apibūdinti vien kaip elementarų loginį silogizmą, jos teksto prasmės interpretavimas moksle yra aiškinamas įvairiais kompleksiniais modeliais. Vienas iš veiksnių, kuris į tuos modelius Lietuvos moksle nėra adekvačiai inkorporuotas, yra kontekstas. Šiame straipsnyje pristatomas konteksto vaidmuo Konstitucinio Teismo jurisprudencijoje aiškinant Konstitucijos tekstą. Tyrimo rezultatai rodo, kad šis vaidmuo nėra mažareikšmis ir net gali lemti tokį Konstitucijos išaiškinimą, kuris prasilenkia su tuo, kurį gautume pažodžiui vadovaudamiesi Konstitucijos tekstu. Tikimasi, kad šio fenomeno pažinimas padės tiksliau suprasti ir išartikuliuoti Konstitucinio (...) Teismo sprendimų priėmimo metodologiją bei patikimiau prognozuoti galimų konstitucinių ginčų baigtį. (shrink)