This article applies the concept of prudence to develop the characteristics of responsible risk-modeling practices in the insurance industry. A critical evaluation of the risk-modeling process suggests that ethical judgments are emergent rather than static, vague rather than clear, particular rather than universal, and still defensible according to the discipline’s established theory, which will support a range of judgments. Thus, positive moral guides for responsible behavior are of limited practical value. Instead, by being prudent, modelers can improve their ability to (...) deal with the ethical and technical complexity of the risk-modeling process. While the application of prudence to resolve ethical challenges in risk modeling, an issue of practical importance to managers, is a first in the literature, the practice of applying an ethical lens to issues of pragmatic importance for managers is well established in Maak and Pless (J Bus Ethics 66:99–115, 2006a ; Responsible leadership, 2006b ) among others. (shrink)

Religion in education in South Africa and the Netherlands: A comparative study. The aim of this article is the reconstruction and comparison of the historical evolution of the place and role of religion in education in South Africa and in the Netherlands. The article commences with an overview of the historical evolution of the place and role of religion in education, up to the present, and a discussion of the dissatisfaction and objections which could be and which have been levelled (...) against the current situation. The Netherlands has followed a more accommodating policy and practice regarding religious beliefs and diversity than the international norm. While South Africa can learn much from the Dutch approach to the problem of religion in education, this approach has also been challenged in recent times. In both systems, controversy about the accommodation of religion in education has given rise to tension between the notions of freedom, tolerance and accommodation, on the one hand, and the acknowledgement of human rights and the need for social cohesion on the other. Other considerations to be taken into account in this regard are the downsides of providing a partisan, confessional type of education that could hinder learners in maintaining themselves in the outside world. The trend in modern society is towards individualised belief systems, not collective ones. And the warning to be heeded is that the line between education and indoctrination is thin. The current Dutch model, despite the problems that it currently encounters, could provide direction in respect of all these issues. Contribution: The article concludes with an educational-philosophical perspective regarding the question as to how educationists and educators could guide learners to a state where they can independently decide about their personal religious orientation, given the fact that they are now living in a time when relativism prevails, also in terms of religion and faith. (shrink)

Knowledge Societies offers both a critical examination of existing social theory, and a new synthesis of social theory with the actual study of knowledge relations in advanced economies. Some of the elements explored are scientization: the penetration not only of production but of most social action by scientific knowledge; the transformation of access to knowledge through higher education; the growth of experts (managers, accountants, advisors, and counselors) and of corresponding institutions based on the deployment of specialized knowledge; and a shift (...) in the nature of societal conflict from struggles about income and property to claims and conflicts about generalized human needs. Nico Stehr's argument amply demonstrates not only that all social theories now need to take into account the changing nature of social relations around knowledge, but also the parameters within which this analysis should take place. This book is essential reading for all those interested in social theory, sociology of knowledge and science, and the general issue of knowledge in the late 20th century. (shrink)

Why does the world look to us as it does? As Nico Orlandi argues, it is simply because of how the world is. This answer emerges from understanding vision as situated in a structured environment, and it contrasts with the view that visual perception involves an inference.

What are 'emotions'? This book offers a balanced survey of facts and theory.

This article attempts to clarify the commitments of a predictive coding approach to perception. After summarizing predictive coding theory, the article addresses two questions. Is a predictive coding perceptual system also a Bayesian system? Is it a Kantian system? The article shows that the answer to these questions is negative.

A review of the literature was conducted to better understand the (potential) role of mental health professionals in physician-assisted suicide. Numerous studies indicate that depression is one of the most commonly encountered psychiatric illnesses in primary care settings. Yet, depression consistently goes undetected and undiagnosed by nonpsychiatrically trained primary care physicians. Noting the well-studied link between depression and suicide, it is necessary to question giving sole responsibility of assisting patients in making end-of-life treatment decisions to these physicians. Unfortunately, the use (...) of mental health consultation by these physicians is not a common occurrence. Greater involvement of mental health professionals in this emerging and debated area is advocated. Beyond describing mental health professionals' role in the assessment of patient competency or decision making capacity, other areas of potential involvement are described. A discussion of ethical principles relevant to this area follows, along with comments on the training necessary to adequately serve patient needs. (shrink)

This paper presents an analysis of the structure of contemporary sociological knowledge in terms of a theory of scientific discourse. The concept of 'discourse' is introduced as a theoretical refinement of the concept of 'paradigm' and is applied to the classes of knowledge claims of the natural and social sciences. It is concluded that general modes of scientific discourse are definable in terms of their vertical differentiation from everyday discourse, while particular modes of sociological discourse are additionally definable in terms (...) of their horizontal differentiation. A classification is then proposed which identifies three modes of sociological discourse: natural, technical and formal. (shrink)

the question of objectivity in legal interpretation has emerged in recent years as an imprtant topic in contemporary jurisprudence. This book addresses the issue of how and in what sense legal interpretation can be objective. The author supports the possibility of objectivity in law and spells out the content of objectivity involved. He then provides a defence against the classical, as well as less well-known, objections to the possibility of objectivity in legal interpretation. The discussion is thoroughly grounded in metaphysics, (...) which sets the book apart from other similar discussions in jurisprudence. Stavropoulos identifies an important source of resistance to the acceptance of the possibility of objectivity in legal interpretation; a widely held but faulty semantic. He then develops an alternative semantic framework, drawing on influential theories in contemporary philosophy. The book shows that objectivism is a natural, common sensical position, and rejects the currently popular notion that objectivism requires extravagant or bizarre metaphysics. Furthermore, the discussion presents the opportunity to re-interpret major debates in jurisprudence and to show how influential theories, notably H.L.A. Hart's and Ronald Dworkin's, bear on that issue. (shrink)

There is a certain excitement in vision science concerning the idea of applying the tools of bayesian decision theory to explain our perceptual capacities. Bayesian models are thought to be needed to explain how the inverse problem of perception is solved, and to rescue a certain constructivist and Kantian way of understanding the perceptual process. Anticlimactically, I argue both that bayesian outlooks do not constitute good solutions to the inverse problem, and that they are not constructivist in nature. In explaining (...) how visual systems derive a single percept from underdetermined stimulation, orthodox versions of bayesian accounts encounter a problem. The problem shows that such accounts need to be grounded in Natural Scene Statistics (NSS), an approach that takes seriously the Gibsonian insight that studying perception involves studying the statistical regularities of the environment in which we are situated. Additionally, I argue that bayesian frameworks postulate structures that hardly rescue a constructivist way of understanding perception. Except for percepts, the posits of bayesian theory are not representational in nature. bayesian perceptual inferences are not genuine inferences. They are biased processes that operate over nonrepresentational states. (shrink)

Animal experimentation raises value conflicts between animal protection and other goods, such as freedom of inquiry or health and safety. If governments can phase out the practice by non-prohibitive incentive-setting, the pro tanto moral rationale for doing so is obvious. So why should they not? This article first sketches a fictional scenario in which a government adopts a phase-out plan for animal experimentation. It then considers two moral objections to this plan: First, the plan unduly restricts freedom of inquiry, and (...) second, it merely displaces animal experimentation across borders and thus fails to reduce animal suffering. Both arguments are refined premise by premise to articulate their strongest versions. The two objections can help to narrow down desiderata for good phase-out plans. However, they do not provide a compelling case against phase-out planning as such because they miss its incremental and constructive nature. Unless better arguments can be provided, it appears that government inaction on phasing out animal experimentation lacks moral justification. (shrink)

The review essay deals with two recent publications on media-war relationships: Tumber and Palmer's ‘Media at war. The Iraq crisis’ and Thussu and Freedman's ‘War and the media. Reporting conflict 24/7’. Two questions are raised in this essay. First, is it still relevant to look back at two publications on media-war relationships when the wars they focus on have fundamentally altered? And even more importantly, is there a convincing reason for actually reading them? Answering these questions allows for a more (...) fundamental reflection on the importance of academic activities in relationship to issues of media and war. Three answers are suggested: the importance and necessity of documenting, analyzing and archiving war, the facilitation of academic and societal dialogue on the issues of war, and the analyses of the political, economical, cultural, technological and ideological contexts that transcend singular wars. Especially the last domain is considered crucial. Although each war is characterized by a high degree of specificity and contingency, which unavoidably influences and alters the media-war-military relationships, the contextual analyses enable uncovering the presence of more structural aspects in these relationships. More specifically, these contextual analyses teach us most about the role of power and ideology in the representational processes that deal with war. These analyses again show the powerlessness of media and media professionals to escape from the dichotomized ideological model of war and from the legitimization of what Knightley termed ‘the institution of war’. (shrink)

The proposed dynamic systems model of emotion generation indeed appears considerably more plausible and descriptively adequate than traditional linear models. It also comes much closer to the complex interactions observed in neurobiological research. The proposals regarding self-organization in emerging appraisal-emotion interactions are thought-provoking and attractive. Yet, at this point they are more in the nature of promises than findings, and are clearly in need of corroborating psychological evidence or demonstrated theoretical desirability.

As its title suggests, this anthology is a collection of papers presented at a conference on feelings and emotions held in Amsterdam in 2001. One of the symposium’s main goals was to draw some of the most prominent researchers in emotion research together and provide a multi-disciplinary ‘snap shot’ of the state of the art at the turn of the century. In that respect it is truly a cognitive science success story. There are articles from a wide range of fields, (...) encompassing, e.g., philosophy, neuroscience, anthropology, sociology, and psychology. Another.. (shrink)

Highly divergent accounts exist of the nature of emotional feelings. Following Lambie and Marcel (2002), that divergence is traced back to actual differences in experience that result from variations in the involvement and direction of attention during emotions. The dimensions of variation include first versus second order experience, world- versus self-focus, appraisal or action-readiness focus, and attention mode (synthetic-analytic, immersed-detached). It is argued that the most characteristic form during actual emotional events consists of the more or less immersed and synthetic (...) perception of an emotionally meaningful world or of oneself as emotionally meaningful. Meaning consists of perceived qualities that represent appraisal and action readiness. Although information from one's body is central for all emotion experience, it is not central in all emotion experience. Feeling of the body in a particular state represents detached analytic self-focused awareness only.Emotion experience not only represents a perspective on emotional reactions but also contributes to the constitution of those reactions, notably with respect to attention shifts, action initiation and action guidance, and emotion regulation. It is a major factor in constituting a representation of “self” and in establishing social coherence. (shrink)

The end of the Sixties is considered a turning point in the long-term decline of the political project of American liberalism. That historical moment heralded the transition towards a conservative hegemony and, a decade later, to the affirmation of the neoliberal political economy that has characterised the United States for the last thirty years – even among the different political shades of the Administrations. However, analyzing this process from the vantage point of the “1968” in Detroit complicates a linear narrative (...) of liberalism decline. This article discusses the urban riots, the workers strikes and the emergence and demise of Black Power during Detroit’s “revolutionary moment”, casting them against a wider background and a long-term historical perspective. (shrink)

The actuality of the topic of atonement is manifest. In the past two years some interesting books on this subject have been published in Dutch, English and German. Moreover, the second European Ecumenical Assembly in Graz has dealt with the same topic. In this note the author reviews a few recent publications on atonement.

The concept of “appraisal” has been used in the literature in a dual way: to refer to the content of emotional experience, as well as to the cognitive antecedents of emotions. I argue that appraisal in the former sense is what is contained in information in self-reports and that this information is of limited use for making inferences on emotion antecedents. This is so because emotional experience may contain appraisals that are part of the emotional response rather than belonging to (...) its causes. They often result from elaboration of the experience after it has begun to be generated. Although in most or all emotions some cognitive appraisal processes are essential antecedents, these processes may be much simpler than self-reports (and the semantics of emotion words) may suggest. The appraisal processes that account for emotion elicitation can be assumed to be of a quite elementary kind. (shrink)

Children are among the few social groups that are systematically and universally disenfranchised. Although children are citizens worthy of equal moral treatment and rights, their right to vote is restricted in almost all states, and this is seen as legitimate by most democratic theories. What is particular about childhood that justifies the restriction of their right to vote? How can democratic systems legitimise the exclusion of a section of their citizenry? This article provides a critical analysis of the principles that (...) ground child disenfranchisement, and of the allocative mechanisms proposed for restricting the right to vote. It shows that most arguments in favour of child disenfranchisement are unsatisfactory, as they are inconsistently used to target the child population (but not other groups) or are incompatible with a commitment to equality. Among the principles for child disenfranchisement, only those that appeal to political incompetence may be valid for excluding children. Regarding the allocative method of exclusion, this article shows that age thresholds cannot be justified to restrict franchise, and that, while competence tests fare better in theory, there may be issues of implementation. The article contributes by providing a clear and systematic analysis of the core arguments in favour of child disenfranchisement, and the conditions that must be met to justify such a practice. (shrink)

Emotion experience reflects some of the outcomes of the mostly nonconscious processes that compose emotions. In my view, the major processes are appraisal, affect, action readiness, and autonomic arousal. The phenomenology of emotion experience varies according to mode of consciousness (nonreflective or reflective consciousness), and to direction and mode of attention. As a result, emotion experience may be either ineffable or articulate with respect to any or all of the underlying processes. In addition, emotion experience reflects the degree to which (...) the emotion processes control perception, thought, action and bodily arousal. (shrink)

Ahmad Khatib originated from Minangkabau, West Sumatra and after his settlement in the Holy City of Mecca in 1877, he grew into a scholar in Islamic sciences of great repute and eventually died there in 1916. His written work, educational and other activities have played a vital part in the exchange of religious ideas between Mecca and the Malay-Indonesian archipelago and make him an important person in the history of Islam in Southeast Asia. In my paper I will go in (...) detail into a fatwa he gave on the question of whether or not it was allowed to sell chickens to Chinese. The paper aims to shed light on the mufti-ship of Ahmad Khatib and will look into the wider implications of the issue as far as religious authority is concerned, in particular into its locus. (shrink)

Frontmatter -- Inhalt -- Formen und Inhalte der Bedeutungsbeschreibung: Definition, Explikation, Repräsentation, Simulation / Weber, Nico -- Zeichen, Bedeutung, Objekt aus kommunikationssemantischer Sicht / Juchem, Johann G. -- Was ist philosophische Logik der Zeit? / Stuhlmann-Laeisz, Rainer -- Zum Kompositionalitätsprinzip in der Semantik / Schröder, Bernhard -- Kognitiv orientierte Lexikographie / Figge, Udo L. -- Wortbedeutungen in Wörterbüchern, Wortbedeutungen in Texten / Seewald, Uta -- Lexikon und Universalgrammatik / Bierwisch, Manfred -- Enzyklopädische Informationen in Wörterbüchern / Bergenholtz, Henning / Kaufmann, (...) Uwe -- Ansichten von Bedeutung: fachsprachliche vs. gemeinsprachliche Semantik / Schaeder, Burkhard -- On Compound Explication in a Byzantine Greek Dictionary / Steiner-Weber, Astrid -- Lexikographische Erschließung des Wendekorpus / Hellmann, Manfred W. -- Les temps d'un dictionnaire de TAO sont-ils venus? / Zemb, Jean-Marie -- Semantische Relatoren / Engel, Ulrich -- Die Beschreibung von Sätzen ohne Subjektsphrase in der kopfgesteuerten Phrasenstrukturgrammatik / Klenk, Ursula -- Representation of Verb-alternations in an Inheritance-based Lexicon / Wolting, Suzanne -- Probleme der Extraktion semantischer Relationen aus maschinenlesbaren Wörterbüchern / Mehl, Stephan -- Können Verben semantische Relationen markieren? / Büchel, Gregor -- On the Verification of Lexical Descriptions in Text Corpora / Heid, Ulrich -- Automatische Generierung natürlichsprachlicher Paraphrasen formaler Bedeutungsbeschreibungen / Küstner, Herbert -- Verb Semantics in Multilingual Sentence Generation / Stede, Manfred -- ADRESSEN DER AUTOREN. (shrink)

The United Nations Educational, Scientific and Cultural Organisation’s Declaration on Bioethics and Human Rights refers to the importance of cultural diversity and pluralism in ethical discourse and care of humanity. The aim of this meta-narrative review is to identify indigenous ethical values pertaining to the Ojibway, Xhosa, and Mayan cultures from peer-reviewed sources and cultural review, and to ascertain if there are shared commonalities. Three main themes were identified, namely illness, healing, and health care choices. Illness was described with a (...) more complex and dynamic picture than from the western view, as illness is not considered to be one dimensional. Healing needs to take place on various levels in order to restore a state of equilibrium between the different spheres. Health care choices were also considered from a multi-level perspective. In all three of the indigenous cultures explored, good decision-making is seen to have occurred when choices are informed by commitments to one’s moral and ethical responsibilities towards the community, nature, and the spirit world. (shrink)

Film theory and its emphasis on political and ideological readings of films dominated much of cinema studies in the '70s and '80s. Since then, in response to what some view as the shortcomings of theoretical approaches, a variety of other methods have emerged or reemerged. In many ways, as Nico Baumbach argues, "Anti-Grand Theory" has won the day but its victory is, in part, based on misreadings or simplifications of '70s film theory. In particular, Baumbach views contemporary critical approaches to (...) film as abandoning the crucial and productive ways in which theory understands the relationship between cinema, politics, and art. Baumbach does not advocate a return to the orthodoxies of the seventies but rather reads the work of Ranciere, Badiou, and Agamben as providing new ways of thinking about the history of film theory and how film creates its own way of thinking about politics. Moreover, at a time when digital technologies are asking us to think of film and the film image in new ways, the work of these thinkers once again asks, "What is Cinema?" but in a more expansive sense that can help us account for transformations in how moving images are produced, distributed, and exhibited in the twenty-first century. (shrink)

Animal ethics has often been criticized for an overreliance on “ideal” or even “utopian” theorizing. In this article, I recognize this problem, but argue that the “nonideal theory” which critics have offered in response is still insufficient to make animal ethics action-guiding. I argue that in order for animal ethics to be action-guiding, it must consider agent-centered theories of change detailing how an ideally just human-animal coexistence can and should be brought about. I lay out desiderata that such a theory (...) of change should suffice so as to be helpful in guiding action. Specifically, a theory of change should determine (1) who needs to do what in order for ideal justice to be achieved in the long run, (2) who should be expected to refuse compliance and how they should be moved to comply, and (3) why specific intermediate steps are necessary. I show how previous “nonideal” contributions, though helpful in other ways, are insufficiently determinate on these points and I sketch a (still somewhat utopian) theory of change for one specific context. This brings animal ethics a crucial step closer to being action-guiding in the real world. (shrink)

The call for a planned phase-out is at the forefront of the political debate about animal experimentation. While authorities like the European Commission start taking a strategic approach to regulatory animal testing, they refuse to develop specific roadmaps for the phase-out of animal research. I articulate the central argument that is advanced against phase-out planning in animal research, the argument from avoidable harms: By restricting research, we may incur avoidable future harms and thus, while we may regret having to use (...) animals in ways that harm them, for the sake of avoiding future harms we must not phase out animal research. The discussion of this argument yields two Conclusions: First, it applies only to ban-based phase-out plans, but not to plans consisting of a range of other interventions known from the literature on transformative governance. Second, the premises of the argument construe animal research as a necessary evil, thus as a conflict of unequal duties. But we have a duty not just to avoid avoidable harms, but also to avoid avoidable moral conflicts. This we can only do by taking a strategic approach. Thus, what initially looks like an argument against phase-out planning is in truth an argument for ban-free phase-out planning. This finding is important for practice because it shows that while government authorities’ reluctance to issue bans may be justified, their refusal to undertake strategic planning for the phase-out of animal research is not. (shrink)

This open access book revises Kant’s ethical thought in one of its most notorious respects: its exclusion of animals from moral consideration. The book gives readers in animal ethics an accessible introduction to Kant’s views on our duties to others, and his view that we have only ‘indirect’ duties regarding animals. It then investigates how one would have to depart from Kant in order to recognise that animals matter morally for their own sake. Particular attention is paid to Kant’s ‘Formula (...) of Humanity,' the role of autonomy and the moral law, as well as Kant’s notions of practical reason and animal instinct. The result is a deliberately amended version of Kantianism which nevertheless remains faithful to central aspects of Kant’s thought. The book’s final part illustrates the framework’s use in applied contexts, addressing the issues of using animals as mere means, the ethics of veganism and vegetarianism, and environmental protection. Nico Dario Müller shows how, when furnished with duties to animals, Kant's moral philosophy can be a powerful resource for animal ethicists. (shrink)

Law is usually understood as an orderly, coherent system, but this volume shows that it is often better understood as an entangled web. Bringing together eminent contributors from law, political science, sociology, anthropology, history and political theory, it also suggests that entanglement has been characteristic of law for much of its history. The book shifts the focus to the ways in which actors create connections and distance between different legalities in domestic, transnational and international law. It examines a wide range (...) of issue areas, from the relationship of state and indigenous orders to the regulation of global financial markets, from corporate social responsibility to struggles over human rights. The book uses these empirical insights to inform new theoretical approaches to law, and by placing the entanglements between norms from different origins at the centre of the study of law, it opens up new avenues for future legal research. This title is also available as Open Access. (shrink)

This essay advances two sets of critical observations about Manuel Castells's suggestion and detailed elaboration of the idea that modern society from the 1980s onwards constitutes a network society and that the unity in the diversity of global restructuring has to be seen in the massive deployment of information and communication technologies in all spheres of modern social life. The criticism attends to the possibility that the emphasis on the social role of information technologies in advanced society amounts to a (...) modern version of `technological determinism'. A discussion of the so-called productivity paradox shows that cultural and social processes rather than technological regimes continue to be more important for the evolution of society. (shrink)

More than three decades after Gernot Böhme and Nico Stehr began to explore modern "knowledge societies", the concept has transformed sociological inquiry into the dynamics of contemporary society. But a quick Google search shows that the term is not only limited to academic circles. Moreover, international bodies such as the OECD underline the importance of transformative processes towards knowledge societies for global tertiary education and point to the importance of "inclusive knowledge societies for sustainable development". This book brings together Nico (...) Stehr's key writings on the knowledge society and serves as an authoritative resource for students, scholars, and professionals. Previously published articles and chapters have been carefully selected to take the reader from the formulation and refinement of the concept to scholarly contributions that test the applicability and explanatory power of the concept in empirical case studies. In addition, the volume includes new and original material by Nico Stehr that will help the next generation of scholars find ways to explore novel and pressing issues such as the role of digital technologies and AI in modern knowledge societies and future inequalities in knowledge capitalism. (shrink)

This article examines the libertarian arguments of Jan Narveson and James P. Sterba regarding the compatibility of liberty and equality. It then posits that their arguments fail in solving tensions between liberty and equality, because all fundamental rights cannot be derived from liberty. A coherent scheme of human rights is only possible if human dignity is used to balance the conflicting interests of liberty and equality. It then proceeds to make some suggestions on how human dignity as core value might (...) help to solve tensions between equality and liberty. (shrink)

Many philosophers take the view that, while coercion is a prominent and enduring feature of legal practice, its existence does not reflect a deep, constitutive property of law and therefore coercion plays at best a very limited role in the explanation of law's nature. This view has become more or less the orthodoxy in modern jurisprudence. I argue that an interesting and plausible possible role for coercion in the explanation of law is untouched by the arguments in support of the (...) orthodox view. Since my main purpose is to clear the ground for the alternative, I spell out the orthodox view in some detail. I then briefly sketch the alternative. Finally, I turn to Jules Coleman's discussion of the alternative. (shrink)

Autonomous labor and its attendant values have now become familiar tools of neoliberal capitalism: work has become freelance, flexible, mobile, project-based, hybrid and temporary. If these conditions are novel to the general economy, this way of working is not new to artists, who began experiencing these precarious conditions long before Post-Fordism was a buzzword. The contributors to Mobile Autonomy, drawn from a variety of disciplines including art, political philosophy and sociology, examine the alternate working methods and economic models developed, in (...) theory and in practice, by artists and other creative professionals to make artistic work viable in contemporary social, economic and political conditions. (shrink)

During Women’s month in South Africa (August), a group of Sunday school children from the rural congregation of the Uniting Reformed Church in Southern Africa (URCSA), Middelburg- Nasaret, got together to read the narratives of the resurrection of the daughter of Jairus and the healing of the woman suffering from a blood disease. The exercise which appears to be quite innocent is in a sense subversive in its hidden script. In the Reformed tradition, the pulpit as a centre of reading (...) and preaching the Word has become the ‘holy of holiest’ which nobody, leave alone children, except the ordained minister could occupy. This is of course contrary to the intention of the Reformation to return the Bible to the people and have the people return to the Bible. The reading exercise of this article goes beyond all exegetical and theological presuppositions, unsettling conventional interpretations of Scripture. The children allow their real life experiences in the township of having witnessed, among others, child and women abuse to inform their reading of Mark 5:21–43. In the process they avoid a linear reading of the Bible which is based on the explication-application scheme of matters. Put differently, instead of doing a deductive reading of the portion, i.e. trying to explain or exegete the text clinically and then applying it to their context, they read it inductively, resulting in a hope sharing and hope giving understanding of the rising from the dead of the 12-year-old girl and the healing of the woman with a blood disease. A major spin-off of such reading of the Bible by children is the unlocking of refreshingly new avenues of reading the Bible and interpreting the text. (shrink)

Children are the great omission in theology. The objective of the article is to show that there is a growing realisation of this reality. More than that, there are attempts afoot to salvage the situation by factoring children more and more into theological writing, not in an objectified manner, but as serious agents of theology and, in the case of this article, as agents of mission. A few examples to this effect are shown in the article. The main thrust of (...) the study, however, is to raise the hypothetical question of whether children have not become an important and indispensable theological hermeneutic themselves. The serious question is raised of whether children if, taken seriously in church and theology are not forcing a new epistemological break or a new way of believing and of theologising on the world of mission. A somewhat tentative and hypothetical conclusion is arrived at, which suggests that indeed there is a new rupture occurring in terms of how we know what we know in church and theology. (shrink)

In this issue we include contributions from the individuals presiding at the panel All in a Jurnal's Work: A BABEL Wayzgoose, convened at the second Biennial Meeting of the BABEL Working Group. Sadly, the contributions of Daniel Remein, chief rogue at the Organism for Poetic Research as well as editor at Whiskey & Fox , were not able to appear in this version of the proceedings. From the program : 2ND BIENNUAL MEETING OF THE BABEL WORKING GROUP CONFERENCE “CRUISING IN (...) THE RUINS: THE QUESTION OF DISCIPLINARITY IN THE POST/MEDIEVAL UNIVERSITY” SEPTEMBER 21ST, 2012: SESSION 13 MCLEOD C.322, CURRY STUDENT CENTER NORTHEASTERN UNIVERSITY, BOSTON, MA. Traditionally, a wayzgoose was a celebration at the end of a printer’s year, a night off in the late fall before the work began of printing by candlelight. According to the OED, the Master Printer would make for the journeymen “a good Feast, and not only entertains them at his own House, but besides, gives them Money to spend at the Ale-house or Tavern at Night.” Following in this line, continent. proposes in its publication(s) a night out and a good Feast, away from the noxious fumes of the Academy and into a night of revelry which begins, but does not end, at the alehouse or Tavern. continent. proposes that the thinking of the Academy be freed to be thought elsewhere, in the alleys and doorways of the village and cities, encountered not in the strictly defined spaces of the classroom and blackboard (now white) but anticipated and found where thinking occurs. Historically, academic journals have served a different purpose than the Academy itself. Journals (from the Anglo-Fr. jurnal , "a day," from O.Fr. jornel , "day, time; day's work," hence the journalist as writer of the news of the day ) have served as privileged sites for the articulation and concretization of specific modes of knowledge and control (insemination of those ideas has been formalized in the classroom, in seminar). In contrast, the academic journal is post-partum and has been an old-boys club, an insider trading network in which truths are (re)circulated against themselves, forming a Maginot Line against whatever is new, or the distinctly challenging. All in a Jurnal’s Work will discuss (in part) the ramifications of cheap start-up publications that are challenging the traditional ensconced-in-ivory academic journals and their supporting infrastructures. The panel will be seeking a questioning (as a challenging) towards the discipline of knowledge production/fabrication (of truth[s]) and the event of the Academy (and its publications) as it has evolved and continues to (d)evolve. Issues to be discussed will revolve around the power of academic publishing and its origins, hierarchical versus horizontal academic modules (is there a place for the General Assembly in academia?) and the evolving idea of the Multiversity as a site(s) of a (BABELing) multivocality in the wake of the University of Disaster. A CONTINUOUS ACT Nico Jenkins In Pierre Hadot’s extraordinary book, Philosophy as a Way of Life , the practices of philosophy—that is the exercise of what we can term pre-institionalized love of wisdom, what Philo of Alexandria described as a training towards wisdom—are described as, following the Stoics, “a continuous act, permanent and identical with life itself, which had to be renewed at each instant.” This renewal of thinking, this coming to be of being itself —meeting itself on its own ground, concerns the way philosophy is practiced, and more often, taught, or rather not taught. Hadot continues his thinking with a description of what happens to the structure of thought in the medieval ages as it becomes adopted—co-opted— by the university, and by extension, by the institution of the church. Philosophy becomes no longer a way of living, no longer a praxis as such but becomes a condition that is locked in a theoretical construct, one which was literally removed from life (and in life we read then love, wisdom, being etc, also the home, the market, the field, the street) and secured behind the high walls of the monastery (which were shortly replaced by the high walls of the Academy) where thinking unfortunately rests for the most part today. Hadot writes further that this dangerous movement of removal reduces thinking to a theoretical practice akin to the mythical Ouroborous; “education was thus no longer directed toward people who were to be educated with a view to becoming fully developed human beings, but to specialists, in order that they might learn how to train other specialists.” Thought then is trapped behind the walls of the academy, and with the exception of such thinkers as Spinoza, Descartes, and Liebnitz as well as others who think from an outside in, thought remains, in the form of Kant, Fichte, Hegel, a practice reduced or removed from life and restricted to what Schopenhauer will call “mere fencing in front of the mirror.” This is of course the tendency today and philosophy remains, for the most part, a discourse produced and thought inside the academy and disseminated, in seminated through university presses and of course the academic journal. It seems necessary to me that we have to have a place, a return, to a thinking which is closer to the Stoics, closer to the pre-Socratics, to a thinking which is a practice of becoming, a training to think, to live, to die. this is not south romantic than imperative . This thinking is one of a deep ir responsibility because it is not known, it is not figured out. It requires a risk and what Heidegger calls a leap (for there is no bridge to it). I call it irresponsible because for too long sanctioned thought has had as its premise the idea that thinking has a goal, a direction, a telos ; that it is not an activity but a process which gives a product; that the responsibility of thinking in turn demand an answer. In my mind, only freed from that goal can thinking, in contrast, bask in its own thinking, bask in a state in which the unknown can remain unknown, that mystery can rest as mystery. This is not to say that the world needs no answers, or to promote a Whitmanesque “leaning and loafing” as the only valid practice. It is only to say that for too long, thinking has been validated by the academy, by the answerable, by the already decided. To me, this requires—as an answer— the ir responsibility of thought, what Nancy calls, “a world for which all is not already done (played out, finished, enshrined in a destiny), nor entirely still to do (in the future for always future tomorrows).” This is a thinking not sanctified by the academy, made sacred by the church or the palace but rather it takes place on the périphérie , beyond the ring road, in alleyways behind the marketplace, in cafes stained with the syphilitic patina of irresponsible talk, of loose talk, the kind of talk made loose not only by the tankard and the goblet by the practice and training of attuned thinking. continent. was formed as a collective of thinkers coming out of the European Graduate School (also known as the University of Disaster) three years ago, in an effort to combat, or challenge, the dominant paradigm which isolates thinking from the street, from life, from where perhaps wisdom tends to emerge. We feel that not only is the university herself no longer the privileged site of where true thinking takes place—and where only official thought can take place—but that the very artificiality of the academy denies thinking—at times—authentic, thought. Our goal at continent. is to create a media agnostic publication which is rigorous in its intellectual underpinnings but which will remain permanently beyond and out of reach of the academy. Though many of us butter our bread with academic paychecks (maid!) we attempt to keep continent. as a refuge—and a refugee—from the University in ruins, from the University as a site of preformed and institutionalized pre-set dialogues. In concert with other publications-both cyber and print—as well as various blogs we are attempting to re-dialogize the dialogue of thinking. We are attempting both to speak to— as well as with and against —the university as a site of accreted knowledge. We have not been utterly successful and continue to attempt to define what that role of being perpetually beyond is (while still trying to maintain rigorous intellectual standards) but it is just that, a goal, which is perpetually opening, perpetually unanswered, perhaps even by design, perpetually unanswerable. (shrink)

The popular media has repeatedly pointed to pride as one of the key factors motivating leaders to behave unethically. However, given the devastating consequences that leader unethical behavior may have, a more scientific account of the role of pride is warranted. The present study differentiates between authentic and hubristic pride and assesses its impact on leader ethical behavior, while taking into consideration the extent to which leaders find it important to their self-concept to be a moral person. In two experiments (...) we found that with higher levels of moral identity, authentically proud leaders are more likely to engage in ethical behavior than hubristically proud leaders, and that this effect is mediated by leaders’ motivation to act selflessly. A field survey among organizational leaders corroborated that moral identity may bring the positive effect of authentic pride and the negative effect of hubristic pride on leader ethical behavior to the forefront. (shrink)

This article is about reconciliation, not only in the biblical and classical sense of the term, but also as an answer to tensions in our multicultural society. First the many meanings of the word reconciliation are explored. The core meaning is the restoration of a troubled relationship. In the first part of the article the interaction between God and his people resulting in reconciliation, as described in Holy Scripture, is picted and reviewed in the light of the divine priority in (...) biblical covenant and the autonomy of modern man. In the second part, an attempt is made to apply insights into biblical reconciliation to conflicts between people in modern, terror stricken society. Is it realistic to expect, that theological discussions on reconciliation can have a bearing on the solution of conflicts in our days? The terms substitute and mediator, that play an important role in classical theological reconciliation theories, are analyzed in view of their applicability in present-day conflicts. (shrink)

The following article was written to honour Johan Buitendag’s contribution to the discipline of eco-theology. Assuming an interdisciplinary stance, eco-theology in general and his work, in particular, is observed from the position of legal theory and sociology. As such, eco-theology is not assessed on theological grounds but is treated interdisciplinary through comparison with environmental law. More specifically, the project of eco-theology is shown to share certain characteristics with the nascent subdiscipline of Earth systems law within environmental law. It is argued (...) that one of the most important of these is the use of norms as an ecological strategy. This is understandable as both the religious and legal systems rely on the norm form to a lesser or greater extent. However, in the legal sociology of systems theory, the shortcomings of norms have been eloquently argued. This article thus posits the limits of norms to eco-theology and Earth systems law as a challenge deserving attention. However, social systems theory has its shortcomings, and a preliminary line of flight away from this challenge is suggested in the shape of Agamben’s description of the monastic form-of-life, where life and norm overlap so intensely that suggestions of a new worldview gain plausibility. (shrink)