Many of the major challenges facing global society are unstructured collective harms (e.g., global warming): collective in the sense that they arise as the result of the actions of, or interactions among, multiple agents, and unstructured in the sense that there is no coordination or intention to cause harm among these agents. But how should we distribute moral responsibility for these harms? In this paper, an answer is proposed to this question. This answer builds on but develops existing proposals by (...) drawing together literatures that speak to different aspects of the question. First, it is argued that the notion of causal contribution needs to be broadened to include the idea of causation as production. Second, it is discussed how the voluntariness and foreseeability conditions are best interpreted in this context. Third, literature on moral taint is drawn to introduce additional objective (external) criteria. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:January 25, 2012 (9:31 am) E:\CPBR\RUSSJOUR\TYPE3102\russell 31,2 064 red.wpd 1 See Russell’s exposure of this derogatory contraction of “Viet Nam Cong San” (“Vietnamese Communists”) in his War Crimes in Vietnam (London: Allen and Unwin, 1967), p. 45n. On the importance of language, cf. the legendary remark of Russell’s correspondent, Mohammad Ali: “I ain’t got no quarrel with them Viet Cong.… No Viet Cong ever called me nigger.” Russell attempted (...) to enlist Ali on behalf of the iwct (see the ra for their letters of 8 April, 18, 31 May, 11 Sept., 17 Oct., 15 Nov. and 16 Dec. 1967). russell: the Journal of Bertrand Russell Studies n.s. 31 (winter 2011–12): 167–87 The Bertrand Russell Research Centre, McMaster U. issn 0036-01631; online 1913-8032 ibliographies, rchival nventories, ndexes A SECONDARY BIBLIOGRAPHY OF THE INTERNATIONAL WAR CRIMES TRIBUNAL: LONDON, STOCKHOLM AND ROSKILDE Stefan Andersson [email protected] i.wintroduction T he International War Crimes Tribunal (iwct) on the United States’ warfare in Vietnam was founded in 1966 through the moral outrage of the British philosopher and political activist Bertrand Russell, his private secretary Ralph Schoenman, Ken Coates, Chris Farley and other people connected to the Bertrand Russell Peace Foundation and the Vietnam Solidarity Campaign. They wanted to inform the world about the us government’s attempts to convince the Vietnamese population (who were mainly peasants) that capitalism is a better political-economical system than communism, by killing as many “Vietcong”1 and unarmed seniors, women and children as possible with regular carpet bombing, cluster and phosphorus bombs, napalm, Agent Orange and other illegal weaponry, and oTering the survivors pleasant lodgingsinwired-inhamlets far away from their homes and the graves of their ancestors. This charm oTensive went on for more than ten years, and although three times as many bombs fell on Vietnam, Laos and Cambodia as were dropped during the whole Second World War, surprisingly enough the Vietnamese were not to be converted. In the 1960s this macabre spectacle could be watched on television all over the world, but very few protested against it. Until 1968 the majority of American January 25, 2012 (9:31 am) E:\CPBR\RUSSJOUR\TYPE3102\russell 31,2 064 red.wpd 168 stefan andersson 2 See Norman Mailer’s Armies of the Night: History as a Novel, the Novel as History (New York, New American Library, 1968). He met up with Noam Chomsky, “a slim sharp-featured man with an ascetic expression, and an air of gentle but absolute moral integrity” (p. 180). Both were arrested and spent a night in prison together. 3 See Kirkpatrick Sale, SDS (New York: Random House, 1973), p. 348. See also Natalie Atkin, “From Margin to Mainstream: American Peace Movements, 1950s– 1970s”, in issue “Peace Movements in Western Europe, Japan and the usa since 1945”, Mitteilungsblatt des Instituts für soziale Bewegungen, no. 32 (2004): 175–92. 4 See May 1970: Birth of the Antiwar University (New York: PathWnder P., 1971). 5 The so-called “Chicago conspiracy trials” or “Chicago 7 trials” that followed, when sevendefendants—AbbieHoTman,JerryRubin,DavidDellinger,TomHayden,Rennie Davis, John Froines and Lee Weiner—were charged with conspiracy and inciting to riot, showed that the us government was not going to tolerate such “unpatriotic” and “criminal ” behaviour. See James Tracy, Direct Action: Radical PaciWsm from the Union Eight to the Chicago Seven (Chicago: U. of Chicago P., 1996), pp. 145–51. 6 See Mark Kurlansky, 1968: the Year That Rocked the World (New York: Ballantine Books, 2004), and David Caute, 1968: the Year of the Barricades (London: Hamish Hamilton, 1988), pp. 3, 7–8, 12z–13. 7 Fredrik Logevall, “De Gaulle, Neutralization, and American Involvement in Vietnam, 1963–1964”, PaciWc Historical Review 61 (1992): 69–102. citizens were for the war, although some earlier, well-attended rallies against it, like the 1967 march on the Pentagon in late October,2 might have made some think diTerently. sds (Students for a Democratic Society)3 and other antiwar organizations never became the united force that could challenge the government ’s reliance on what Nixon called the “silent majority”. It was not until the us attacked Cambodia... (shrink)

В книге представлены статьи современных российских философов, писателей, литературоведов о творчестве и миросозерцании русского философа и писателя Василия Васильевича Розанова (1856-1919). Труды розановедов собраны за последние 25 лет.

«Desde el punto de vista del discurso moderno e ilustrado sobre el sujeto, para este todo es posible; sin embargo, el discurso contemporáneo sobre el sujeto devuelve la tesis de que todo lo posible es ya pasado. [...] De un modo intuitivo pensamos que ser niño es, en cierta medida, tener un campo de posibilidad abierto e indefinido ---todo es posible--- pero que ese campo de posibilidades no ha sido decidido ni elegido, ni siquiera creado por uno ---todo lo posible (...) es ya pasado---. Si queremos saber cómo salir de la perplejidad, tenemos que entrar en la infancia y quizá buscar en ella alguna salida». «La filosofía, que es el oficio vital de Úbeda, ha meditado sobre la muerte, o sea, sobre la madurez y sobre la decrepitud de la vida; pero apenas ha prestado atención frontal a la infancia, e incluso no ha sabido relacionar con ella, como sin duda tendría que haber hecho, su modo de entender la muerte. Este libro reflexiona largamente acerca de la desconfianza y la deslealtad con la que, sobre todo el pensamiento moderno, se ha comportado respecto de la infancia. Jorge Úbeda habla desde la experiencia que busca retomar los términos esenciales de lo real y desde el conocimiento de una cultura cuya profundidad no siempre ha estado a la altura de lo Simple. Es la suya una voz que no debemos ya desatender nunca». (Miguel García-Baró). (shrink)

В монографии рассматриваются актуальные теоретические и практические проблемы ценностного подхода к праву. Пособие предназначено для преподавателей, аспирантов и студентов юридических вузов.

Thử nhìn lại nguồn gốc và vai trò của đạo đức và pháp luật trong lịch sử phát triển xã hội -- Những đặc điểm của đạo đức và pháp luật trong triết lý phát triển của nền văn hóa truyền thống Việt Nam --Vấn đề đạo đức và pháp luật trong tư tưởng Hồ Chí Minh và trong thực tiễn xà hội ta từ Cách mạng tháng Tám 1945 -- Thực trạng đạo đức và việc thực thi pháp luật (...) trong xã hội ta ngày nay -- Vai trò của đạo đức và pháp luật trong sự nghiệp công nghiệp hóa, hiện đại hóa hiện nay ở Việt Nam. (shrink)

Women are twice as likely to be diagnosed with a depressive disorder as men. Before trying to explain this difference, we must first understand how women experience depression. We explore the phenomenon of depression through women’s experiences, using Giorgi’s descriptive phenomenological method. An essential meaning structure describes the development of depression: The women find themselves entrapped in a personal mission which had backfired. Motivated by shame and guilt from the past, they overinvest in work or others’ emotions to relieve internal (...) pain. They feel deeply sensitive to, and responsible for, other persons’ distress while ignoring their own feelings and needs. Gradually their emotional body grows awry and acts in increasingly alienating and threatening ways. Ultimately they feel forced to submerge in their emotional body; they succumb to depression. We reflect on this structure on the basis of Minkowski, Scheler, Sartre and Merleau-Ponty, and in relation to contemporary research on depression. (shrink)

Ismailites -Doctrines ; Assassins (Ismailites).

Fredrik Svenaeus' book is a delight to read. Not only does he exhibit keen understanding of a wide range of topics and figures in both medicine and philosophy, but he manages to bring them together in an innovative manner that convincingly demonstrates how deeply these two significant fields can be and, in the end, must be mutually enlightening. Medicine, Svenaeus suggests, reveals deep but rarely explicit themes whose proper comprehension invites a careful phenomenological and hermeneutical explication. Certain philosophical approaches, (...) on the other hand - specifically, Heidegger's phenomenology and Gadamer's hermeneutics - are shown to have a hitherto unrealized potential for making sense of those themes long buried within Western medicine. Richard M. Zaner, Ann Geddes Stahlman Professor of Medical Ethics, Vanderbilt University. (shrink)

Recently, the Supreme Court of Nigeria in Tega Esabunor v Faweya & Ors (2019) LPELR 46961 (SC) dismissed an appeal seeking to quash the order of a magistrate court for the transfusion of blood to a baby. The appellants contended that the court had no jurisdiction to make theorder. The crux of the case was whether the parents’ right to consent to the child’s treatment based on religious beliefs supersedes the child’s right to live, thus reflecting the tension between a (...) parent’s right to give consent to the choice of treatment for their child, and the court’s power to override such rights through the inherent parens patriae jurisdiction of the state. The case also reflects the tension between the freedom of a parent to practise their religion and the right of a child to live, in the medical context. This article examines the findings of the Supreme Court in Tega Esabunor’s case, considering whether the court’s decision is in line with the generally accepted practice on when the state can intervene if persons with parental responsibility refuse medical treatment for an incompetent child because of religious beliefs.Cases from other jurisdictions are analysed to ascertain the position of foreign courts. It is submitted that the Supreme Court’s judgmentreflects accepted international practice regarding parental refusal of consent for medical treatment of a child. (shrink)