Purpose: Tolerance for ambiguity (TFA) is a character trait that is associated with a multitude of benefits for physicians, including increased empathy, greater desire to work in underserved areas, fewer medical errors, enhanced psychological well-being, and lower rates of burnout. Furthermore, it has been shown that TFA is a malleable trait that can be enhanced with interventions such as art courses and group reflection. This study describes the utility of a six-week medical ethics elective course in increasing TFA in first- (...) and second-year medical students.Methods: First- and second-year medical students were enrolled in an elective medical ethics course at Cooper Medical School of Rowan University that guided students in critical thinking, group discussion, and respectful debate regarding various ethical dilemmas in medicine. Students took a validated survey before and after course completion to measure TFA. The average pre- and post-course scores for each semester, as well as the total cohort of 119 students, were compared using paired t-tests.Results: A statistically significant improvement in TFA scores was observed in the overall cohort, as well as in each individual semester of the medical ethics elective course offering.Conclusion: A six-week elective course in medical ethics can significantly improve medical students’ TFA. (shrink)

The contrast between the reception of Anselm’s Proslogion in the work of Bonaventure and in the work of Thomas Aquinas is often held up as a classic example of their competing intellectual assumptions. Some have located the intellectual prerequisites for the acceptance or rejection of Anselm’s argument in the prior acceptance of univocal or analogical accounts of being.In general terms, the interpretation of Bonaventure as leader of an Augustinian tradition, and of Thomas as representative of Aristotelianism, can be found in (...) the work of E. Gilson, A History of Christian Philosophy in the Middle Ages (London, 1978). On Bonaventure’s refinement of Anselm in the context of the Augustinian tradition, see H. R. Klocker, S.J. “Bonaventure’s Refinement of the Ontological Argument,” Mediaevilla 4 (1978): 209–23. On anological and univocal accounts of being as factors determining attitudes to Anselm’s argument, see H. J. Johnson, “Contra Anselm But Contra Gentiles: Aquinas’s Rejection of the Ontological Argument,” Schede Medievali 13 (1986): 18–27. P. A. Daniels argued that the prerequisites for Bonaventure’s acceptance of the argument were not his “ontological” mode of thought, or a doctrine of the innate idea of God within the soul, but in his acceptance of examplar causality.P. A. Daniels, Quellenbeiträge und Untersuchungen zur Geschichte der Gottesbeweise im Dreizehnten Jahrhundert (Münster, 1909), pp. 131, 156. Half a century later, Jean Chattillon, following Étienne Gilson, affirmed the more common view of the issue, that the acceptance or rejection of Anselm’s argument among the first scholastics of the thirteenth century depended upon their allegiance to Augustinian or Aristotelian traditions.Jean Chattillon, “De Guillaume d’Auxerre à Saint Thomas d’Aquin: L’Argument de Saint Anselme Chez Les Premiers Scolastiques du XIIIe Siècle,” Spicilegium Beccense 1 (1959): 209–31. Anton Pegis did the same when he insisted that recovery of the Anselmian argument in its original form involved stripping away the Aristotelian framework in terms of which the Proslogion has been read since Thomas.Anton C. Pegis, “St. Anselm and the Argument of the “Proslogion”,” Medieval Studies 28 (1966): 228–67. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Does Judaism Condone Violence? Holiness and Ethics in the Jewish Tradition by Alan L. MittlemanMatthew LeveringDoes Judaism Condone Violence? Holiness and Ethics in the Jewish Tradition by Alan L. Mittleman (Princeton, NJ: Princeton University Press, 2018), v + 227 pp.Alan Mittleman has written a profoundly thought-provoking book. A main question of the book is whether a higher (revealed) law may in some cases require harm to be done (...) to the neighbor—harm that otherwise would be unjust. Mittleman offers some fascinating examples of cases in which Jews have appealed to God's Law in order to justify oppression of Gentiles. He cites a contemporary halakhic text, Torat ha-Melekh (The King's Torah), as particularly egregious. While Torat ha-Melekh was widely condemned by rabbis and the general public in Israel, it had an audience among the ultra-Orthodox. According to the Torat ha-Melekh, Gentiles' souls are not intrinsically holy in the way that Jews' souls are. This means that killing Gentile children in wartime may be acceptable due to the threat that otherwise these children may grow up to kill Jews. The Torat ha-Melekh observes that many Gentiles do not practice and obey the seven Noachide commandments. Since this is so, the Gentiles who do not obey the Noachide commandments live "in an inhuman state, where the brutish nature of their souls has free rein and their lives have lost value" (186).Another example given by Mittleman is the status of the Holy Land and the Holy People. Insofar as the holiness of the land and people is thought to be intrinsic—an inseparable property—problems can arise. According to a midrash in Bereshit Rabbah, the land is so intrinsically holy that only the dead who are buried in the land—or whose dead bodies somehow travel to the land—will rise from the dead and enjoy everlasting resurrected life. Likewise, the land's air is presented as uniquely making its inhabitants wise, and the divine presence or shekinah comes only in the land. For the medieval Jewish philosopher Yehuda Halevi, in his Kuzari: The Book of Refutation and Proof on Behalf of the Most Despised Religion (ca. 1140), the land of Israel is the most temperate climate and the most conducive to producing the ideal human beings. In addition, Halevi thinks that only certain descendants of Adam are "true Adamites" (66). A true Adamite is a son of God, just as Adam was. Specifically, only Seth and some of his descendants are fully human in accord with the Adamic model. It is only in the family of Jacob that "God's influence [finally] becomes the property of an entire people" (67). The true Adamites are Adam's (and Jacob's) seed; other humans are comparatively speaking mere husks. Although people can convert to Judaism, therefore, converts cannot be equal to those born of the Jewish nation. This does not mean that all who descend from Jacob are holy, since [End Page 745] it is possible for a Jew to distort his or her purity of soul. Nevertheless, for Halevi the Jewish people are a holy seed that is intrinsically superior to all other humans, so that it is possible to say that "Israel is an angelomorphic, even theomorphic race" (69).Moses Maimonides responded to Halevi, rejecting his viewpoint completely—on the grounds that holiness is not an intrinsic or biological (let alone racial) property. Yet, Halevi's viewpoint influenced Jewish Kabbalah in a major way. For the Kabbalist text the Zohar, the people of Israel derive from the emanations of the divine, whereas all other nations derive from the impure powers. The Zohar holds, "The other nations count for nothing in God's sight. They are the products of Eve's illicit union with the serpent," rather than coming forth from the theomorphic being who was Adam (70). Similarly, Moses de Leon—thought to be an author of the Zohar—argues that Gentiles ontologically possess impure souls that will carry them to spiritual damnation and will ensure that they have no participation in the resurrection of the dead. Another Kabbalist, Joseph of Hamadan, makes the same point that Gentiles... (shrink)

The past century has seen various studies on the nature of Matthew’s community, and conclusions are still being debated. The study on which this article is based acknowledges the past studies, but further proposes that the nature of the Matthean community was one of coexistence. The Matthean community implied in the book of Matthew coexisted in three ways. Firstly, Jews and Gentiles coexisted within the community: the Jewish–Christian-centred community had started to accept Gentiles and became a community where (...) Gentiles and Jews lived together. Secondly, the community was in a state where both the Jewish law and the teachings of Jesus were followed. Finally, the community tended to set both Jews and Gentiles as targets for the mission. This means that there was missionary coexistence within the community. These three main reasons are the basis for the claim that the Matthean community maintained the nature of coexistence. (shrink)

Halakhah and ethics in the Jesus tradition -- Matthew's divorce texts in the light of pre-rabbinic Jewish law -- Let the dead bury their dead : Jesus and the law revisited -- James, Israel, and Antioch -- Natural law in Second Temple Judaism -- Natural law in the New Testament? -- The Noachide commandments and New Testament ethics -- The beginning of Christian public ethics : from Luke to Aristides and Diognetus -- Jewish and Christian public ethics in the (...) early Roman Empire. (shrink)

Simple decency, to say nothing of Matthew's law of love, demands that we allow our neighbors to define themselves rather than to impose a caricature on them ; and to speak today of the utter reprobation of the people of Israel is monstrous and obscene.

Matthew usually handles his fulfilment quotations in such a way that the scriptural words are fulfilled in the events that are narrated immediately before a quotation, at least primarily or in the sense of making a later complete fulfilment possible. Another characteristic is that normally the entire scriptural passage as quoted by Matthew is fulfilled. At first sight, it seems to be very difficult to explain the long fulfilment quotation from Isa. 42:1-4 in a way that meets both (...) standards. Scholars either perceive only a very limited fulfilment in what precedes or they recognize the elements from the quotation all over Matthew 12. In this article, it is explored whether due attention to Matthew’s redactional emphases in the immediately preceding narrative may help to explain the quotation in such a way that it meets Matthew’s normal way of using fulfilment quotations. In the preceding narrative, the evangelist introduces Jesus’ awareness of the plan of the Pharisees to destroy him. In Matthew’s view, Jesus withdraws because the appointed time for the execution of their plan has not yet come . The subsequent command, to those whom Jesus has healed, “not to make him known” has to be interpreted along the same line: Jesus’ true identity as the Christ and the Son of God can be made known only after the execution of the plan of the Pharisees . The quotation from Isaiah has then been fulfilled in the narrative of Matt. 12:14-16 in the following way: Matthew recognizes Jesus’ true identity, including his significance for the Gentiles, in 12:18; Jesus’ response to the Pharisees and their response to him in 12:19; his healing activity in 12:20ab; his death and resurrection as the realization of justice, again in connection with his significance for the Gentiles, in 12:20c-21. Even here, Matthew has carefully attuned quotation and preceding context to each other. The unusual traits of the function and size of the quotation are due to the circumstance that in the preceding context, Jesus’ death on the cross comes explicitly into view for the first time in Matthew. (shrink)

This article approaches the issue of Matthew’s theological context by examining Matthew’s use of Mark, including through redaction and supplementation, in Matthew 1–4. This is undertaken in two parts: Matthew 1–2, which is largely additional material, and Matthew 3–4, followed by a concluding assessment. Issues addressed or alluded to in these chapters frequently find resonance in the remainder of Matthew’s gospel and so give important clues about Matthew’s concerns and their relevance for understanding (...) its context. Such issues include the importance of messiahship; continuity with Israel, but also with John the Baptist and the Church; defence against slander; heightened christological claims; soteriology; Gentile mission; the status of Torah; and Jesus as judge to come. The article suggests a location within a Jewish religious context with a Jewish self-understanding, separate from the synagogue, but claiming to belong where its opponents would claim it did not; and a Christian tradition where the approach of ‘Q’ to Torah is upheld in contrast to Mark’s, while embracing and expanding Mark’s Christology and restoring the common understanding of Gentile mission as a post- Easter phenomenon. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Priestly Renewal, Eucharistic Revival:The Place of the Corpus Christi Liturgy in Aquinas's Sacramental TheologyJose Isidro BellezaIntroductionAmong many well-catechized Catholics, the following two points—at first seemingly unrelated—have become common knowledge: first, that Christ instituted the sacramental priesthood at the Last Supper; and second, that St. Thomas Aquinas authored the Office hymns and Mass sequence for the Solemnity of Corpus Christi.The magisterial sources for the first point are clear. The Catechism (...) of the Catholic Church notes: "In order to leave them a pledge of this love, in order never to depart from his own and to make them sharers in his Passover, [Christ] instituted the Eucharist as the memorial of his death and Resurrection, and commanded his apostles to celebrate it until his return; 'thereby he constituted them priests of the New Testament'" (§1337). This recent formulation positively reworks a famous Tridentine canon: "If any one should say that by the words, 'Do this in memory of me,' Christ did not establish the apostles as priests, or that he did not ordain them and others as priests to offer his Body and Blood, let him be anathema."1 That the Council of Trent found it necessary to clarify this doctrine by anathematizing the contrary certainly testifies to the controversial nature of this Catholic position in wake of the Reformation; yet, the Council Fathers' [End Page 723] position—as is so often the case with dogmatic pronouncements—is not a simple articulation of an uncontroversial yet implicit belief held within the Catholic communion.With regard to the second point: after some decades of scholarly doubt,2 Aquinas's composition of Corpus Christi's poetic texts seems to be better appreciated by laity and scholars alike,3 many of whom find in the beloved hymns commonly sung at adoration and Eucharistic processions a beautiful and edifying distillation of St. Thomas's teaching on the Blessed Sacrament. However, the place of the Corpus Christi liturgy within the historical development of Aquinas's own thoughts on the priesthood and Eucharist is perhaps less acknowledged.4 The aesthetic and spiritual appeal of the hymns, [End Page 724] compounded by their frequent usage, may tend to obscure the importance of the historical context which informs Aquinas's unique compositional, poetic, and doctrinal directions. Hidden behind the impressiveness of the saint's artistic execution, I argue, lies a parallel to the well-developed doctrinal synthesis of priesthood and Eucharist articulated in Summa contra gentiles [SCG] IV. In what follows, I examine excerpts from the sequence for Mass Lauda Sion Salvatorem and matutinal hymn Sacris solemniis to show how, already in the Orvieto period (1261–1265), Aquinas laid the foundations for sacramental doctrines expressed with more precision not only in the two Summae, but in the dogmatic teaching of the Council of Trent on the relationship between the Eucharist and Holy Orders. I will also highlight the unique and even innovative nature of Aquinas's positions by way of contrast with St. Bonaventure's sacramentology.5 I will conclude by offering some reflections, drawn from Aquinas's synthetic treatment of Eucharist and Holy Orders, on the inseparability of priestly renewal and Eucharistic revival.From the Sentences Commentary to the Summa theologiaeIn his commentary on the Sentences of Peter Lombard (the Scriptum), Aquinas, like his contemporaries, follows the broad tradition in locating the institution of the Eucharist at the Last Supper.6 This point is rightfully uncontroversial on account of its clear biblical background,7 and is repeated by the Angelic Doctor in Summa theologiae [ST] III.8 However, in the Scriptum, Aquinas links the institution of the Eucharist with the institution of the priesthood, saying that Christ "gave priestly power with regard to its principal act before the Passion at the Last Supper, when he said, in Matthew 26:26, 'take and eat,' to which Luke 22:19 adds 'Do this in commemoration of me.' But after the resurrection, he gave the disciples priestly power with regard to its secondary act, which is to bind and loose."9 Thus, in his early work, Aquinas already suggests—although not with the same precision or emphasis seen in later works—a nuanced... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:1 & 2 Thessalonians by Douglas FarrowAnna Silvas1 & 2 Thessalonians by Douglas Farrow (Grand Rapids, MI: Brazos, 2020), xx + 336 pp.1 and 2 Thessalonians are probably the very first written testimonies of early Christianity. When Paul wrote 1 Thessalonians in AD 50, Our Lord Jesus Christ had "accomplished his exodus in Jerusalem" (see Luke 9:31) not twenty years before. Here we find the paradosis of the (...) Mystery of Christ among the Gentiles, the first articulations of Trinitarian faith (see 1 Thess 1:2-5), expressions of longing for the coming Parousia of Christ, warnings of a strange lawlessness already at work ripening towards a great apostasy and the coming of the "man of lawlessness."Douglas Farrow has pondered 1 and 2 Thessalonians for many years, attested by his numerous expositions and essays over three decades. He brings to his task a ready command of Greek, Hebrew, and Latin, and a vast reading of historical commentary and controversy, an intense personal and ecclesial faith, and a sense of historical, prophetic, and pastoral urgency.Throughout the book are excurses on themes opened up by the words and phrases of St Paul's text: Satan (82-86); the sexual body and virtue in sex, divorce, and remarriage (95-114); the remedial pains of purgatory (beginning in this life); the reality of final retribution, the finality of hell; the untenability of so-called "universalism" (131-41,178-84,192-96); the imminency and the delay of the Parousia (199-204); the apostasy / man of lawlessness / Antichrist; the temple in which the Antichrist seats himself (205-42); the mystery of lawlessness at work, especially in undermining the Church (245-61).In studying Paul's eschatological themes, Farrow necessarily ponders other scriptural texts leading in the same direction: Dani 7-12; Jesus's Olivet Discourse in its most extensive form at Matt 24:1-25:46 (though it really begins at 23:23); 2 Pet 2:1-5, 3:3-15; much of the Rev 6:1 through 19:21; [End Page 398] Deut 32:1-43 (Farrow says the Song of Moses encapsulates the whole of human history); Psalms 97 (LXX 96); 110 (LXX 109); Wis 4-5, 10-19; Sirach 50; Joel; Zech 8-14; Mai 3-4; 2 Mace 5-9; Isa 66:5,14-16; and so on. Farrow holds that Paul worked from knowledge of Jesus's apocalyptic teachings in aversion closest to Matthew's (138,142,184, 189, 205).Farrow takes companions in his exegesis: Irenaeus, Hippolytus, Cyril of Jerusalem, John Chrysostom, Augustine, Haimo, Anselm, Aquinas, and others. He knows Luther's hermeneutics and Calvinist disputes about supra- and infra-sessionism and double predestinationism. He consults more recent prophets, quoting at length from Newman's amazingly prescient 1838 discourses on the last times, Solovyovin 1899, and Fulton Sheen in 1948 and 1958. Another exegete is an artist: Luca Signorelli, whose Disputation of the Antichrist in Orvieto Cathedral Farrow refers to several times.Farrow shows his affinity with Irenaeus. That means cleaving to the visible and invisible truths of the Incarnation of God the Word, respecting concrete and embodied realities, keeping in view the transcendent goal ("The glory of God is a living man—and the life of man is in the vision of God"), instinctively flinching at gnosticizing tendencies—sophisticated re-interpretations of Scripture that elide the rule of faith and dissolve truth. It means a ruling sense of the Kingdom of God as an intervention from heaven rather than generating from man or from the earth. It means a spirit of obedience to the commandments, to the paradosis that descends to us from above in Christ, effected by the Spirit in the ecclesia, the company of brethren destined to "gather to Christ" at his coming (1 Thess 2:1), who practice that final gathering to Christ by participating in the Eucharist on the "Eighth Day," the Lord's Day.Farrow deplores the patchy reading of 1 and 2 Thessalonians in the lectionaries: "While 1 Thessalonians fares a little better, barely half of 2 Thessalonians is read in the Churches" (11). Missing is the eschatologically pivotal 2 Thess 2:3-15, where Paul, distinguishing... (shrink)

Saint Hilary of Poitiers in his Commentary on Matthew explains the famous scene of the centurion and his servant. According to Hilary, the centurion represents the “prince of the nations,” but he does not explain who this “prince” is because he wants to speak about the servant. However, he gives two references in the Bible for those who want to know who this prince is. The hypothesis defended in this article maintains that the prince is an angel who looks (...) after the Gentile nations. This hypothesis is grounded in research on Hilary’s biblical references and in the comparison with other texts in which he expounds his doctrine about this type of angel. (shrink)

_The Business of Being Made_ is the first book to critically analyze assisted reproductive technologies from a transdisciplinary perspective integrating psychoanalytic and cultural theories. It is a ground-breaking collection exploring ARTs through diverse methods including interview research, clinical case studies, psychoanalytic based ethnography, and memoir. Gathering clinicians and researchers who specialize in this area, this book engages current research in psychoanalysis, sociology, anthropology, philosophy and debates in feminist, queer and cultural theory about affect, temporality, and bodies. With psychoanalysis as its (...) fulcrum, _The Business of Being Made_ explores the social constructions and personal experiences of ARTs. Katie Gentile frames the cultural context, exploring the ways ARTs have become a complex form of playing with time, attempting to manufacture a hopeful future in the midst of growing global uncertainty. The contributors then present a range of varied experiences related to ARTs, including: Interviews with women and men undergoing ARTs; A psychoanalytic memoir of male infertility; Clinical research and work with transgender, gay and lesbian patients creating new Oedipal constellations, the experiences of LBGTQ people within the medical system and the variety of families that emerge; Research on the experiences of egg donors and a corresponding clinical case study of successful egg donation; The experiences of ongoing failure which is the often unacknowledged for ART procedures; How and when people choose to stop using ARTs; A psychoanalytic ethnography of a neonatal intensive care unit populated in part with the babies created through these technologies and their parents, haggard and in shock after years of failed attempts. Full of original material, _The Business of Being Made_ conveys the ambivalence of these technologies without simplifying their complicated consequences for the bodies of individuals, the family, cultures, and our planet. This book will be relevant to clinicians, medical and psychological personnel working in assisted reproductive technologies and infertility, as well as academics working in the fields of sociology, literature, queer and feminist theories and at the intersections of cultural, critical and psychoanalytic theories. (shrink)

1-2. Carteggio Gentile-Jaja -- 3-7. Lettere a Benedetto Croce -- 8. Carteggio Gentile-D'Ancona -- 9. Carteggio Gentile-Omodeo -- 11. Carteggio Gentile-Chiavacci -- 12. Carteggio Gentile-Pintor -- 13. Carteggio Gentile-Calogero (1926-1942) -- 14. Carteggio Gentile-Donati.

Die Untersuchung des unbedingten Grundsatzes der Erkenntnis ist - in Verbindung mit den Begriffen des Bewusstseins, der Anschauung und des Unendlichen - der Kern des Deutschen Idealismus von Fichte, Schelling und Hegel. Nach Fichte muss man das absolut erste und unbedingte Prinzip des gesamten menschlichen Wissens aufsuchen, damit die Philosophie tatsachlich Wissenschaft der Wissenschaft oder Wissenschaftslehre sein kann. Daher rekonstruiert der Autor zunachst Fichtes kritisch gegen Kant gerichtete Radikalisierung des Konzepts der Subjektivitat und die Uberschreitung der Grenze zur intellektuellen Anschauung. (...) Im zweiten Teil werden dann neue Perspektiven in der Analyse von Schellings Idealismus vorgeschlagen: Vor dem Hintergrund einer Analyse der intellektuellen, der asthetischen und der produktiven Anschauung bei Schelling wird das Verhaltnis zwischen Naturphilosophie und Transzendentalphilosophie behandelt. Im dritten Teil des Buches werden Hegels Kritik an Fichte und Schelling sowie an Kant (in der Enzyklopadie) und schliesslich die Bedeutung der Begriffe des Selbstbewusstseins und des Unendlichen vom transzendentalen Idealismus bis hin zu Hegels absolutem Idealismus untersucht. Der Kulminationspunkt ist dabei die alle Bereiche der theoretischen Philosophie durchziehende Wechselbeziehung zwischen dem Endlichen und dem Unendlichen. (shrink)

"El título de este trabajo puede parecer pretencioso; sin embargo, mi intención ha sido muy modesta, puesto que he querido solamente resumir en capítulos sumarios un curso de lecciones dictadas este año en la Universidad de Pisa, a los estudiantes de la Facultad de Jurisprudencia. El curso estaba consagrado a las cuestiones fundamentales de la Filosofía del Derecho, es decir, a aquellas cuestiones que comúnmente pasan por alto los especialistas de esta disciplina, demasiado inclinados a enredarse en el empirismo de (...) la Enciclopedia Jurídica, y por la cual, merced a ellos, no se advierte cómo aquella Filosofía puede ser considerada de otra manera. La Filosofía del Derecho justificará su existencia mientras sea Filosofía, a la cual no se llega partiendo del Derecho, como tampoco se llega partiendo de ningún otro concepto empírico, puesto que todos los conceptos, cuando están rigurosamente determinados, son ya filosofía, y no pueden, por consiguiente, germinar en otro lugar que no sea su terreno". Giovanni Gentile. (shrink)

Following the book Algebraic Set Theory from André Joyal and leke Moerdijk [8], we give a characterization of the initial ZF-algebra, for Heyting pretoposes equipped with a class of small maps. Then, an application is considered (the effective topos) to show how to recover an already known model (McCarty [9]).

In this paper, I examine whether Wenar's Bloody Oil ( 2016) succeeds in providing a theory able to accommodate the statist commitment to peoples’ sovereignty without dismissing the cosmopolitan concern regarding a just global market. Contextualising Blood Oil within the broader debate on global justice and resource ownership, I focus on some specific aspects of Wenar’s Clean Trade scheme and explain why it comes to quite radical conclusions. Yet, if these conclusions are taken seriously, Clean Trade seems too demanding from (...) the point of view of a statist account of justice. For cosmopolitans, too, the lack of normative justification for any alleged national resource sovereignty might weaken this position, especially for those who might oppose arguments to justify different forms of resource ownership. I will therefore discuss two problems with Wenar’s theory. First, I will show that, in spite of its statist premises, Wenar’s radical conclusions hardly pass the test of anti-paternalism. Is the Clean Trade scheme able to accommodate the demand of pluralism emerging in the Society of Peoples? Second, I focus on an issue that is neglected in Wenar’s book and which refers directly to the normative basis of resources ownership. I argue that this is a crucial issue, especially in contexts where the traditional idea of national sovereignty is contested, which often occurs in resource-cursed societies. (shrink)