The transport sector is one of the largest sources of greenhouse gas emissions in New Zealand. To address this issue, the government is planning a set of actions to be implemented in the next 15 years. One of these actions deals with transport emissions and targets for a reduction in light vehicle travel. However, to achieve this goal, there is a need for both an updated assessment of effective interventions and an analysis of their relevance and applicability to the New (...) Zealand context. This report seeks to close the gap by conducting a narrative literature review of a collection of existing literature, supplemented with some targeted searches. With the focus on evidence relevant to New Zealand’s largest and fastest growing urban environments, the report identified 24 publicly available research outputs from around the world (mainly from Western European countries). The papers assessed differ not only in the type of research method and analysis applied but also the form of intervention (s) evaluated, the duration of the intervention and follow-up periods, the characteristics of the population groups or intervention sites studied, the measures, results and metrics relevant to New Zealand, and the outcomes of the interventions. Although these differences may represent a challenge in terms of comparability and transferability, they also provide opportunities and lessons for policy-and decision-makers. Finally, the report discusses the implications of the review and its findings and provides some directions and recommendations for future research, policy and practice for the measurement and evaluation of interventions. (shrink)

This book develops the existing analyses of the founder of free market economics, and gives it a radical new extension by taking into account recent debates in literary theory.

Is choice necessary for moral responsibility? And does choice imply alternative possibilities of some significant sort? This paper will relate these questions to the argument initiated by Harry Frankfurt that alternative possibilities are not required for moral responsibility, and to John Martin Fischer and Mark Ravizza's extension of that argument in terms of guidance control in a causally determined world. I argue that attending to Frankfurt's core conceptual distinction between the circumstances that make an action unavoidable and those that bring (...) it about that the action is performed – a distinction emphasised in his recent restatement – provides a new route into an analysis of Frankfurt's argument by showing how it depends on a person's ‘decision to act’ involving the exercise of choice. The implicit reliance of Frankfurt's argument on this notion of choice, however, undermines his claim that the example of the counterfactual intervener strengthens the compatibilist case by providing a counter-example to the principle of alternative possibilities. I also argue that Frankfurt's reliance on the exercise of choice for moral responsibility is also evident in the Fischer/Ravizza argument, and that a close analysis of both arguments shows that such exercise of choice is not available if causal determinism is true. (shrink)

This paper adds to our understandings of women’s post-separation experiences of coercive control through the introduction of a new concept—custody stalking. It is defined as a malevolent course of conduct involving fathers’ use of custody and/or child protection proceedings to overturn historic patterns of care for children. The experience of custody stalking is explored through three composite narratives derived from twelve mothers who participated in an exploratory, qualitative study on the involuntary loss of maternal care time following separation. The losses (...) suffered caused these mothers tremendous grief, damaged their psychological wellbeing and had a detrimental effect on their mothering relationships. Yet custody stalking, as a form of malevolent attack, is not well recognised and mothers’ resultant losses are largely culturally invisible. This is in marked contrast to paternal filicides, another form of post-separation avenging attack committed by some fathers that also leads to maternal loss experiences, albeit more absolute. (shrink)

Corporate sustainability introduces multiple tensions or paradoxes into organisations which defy traditional approaches such as trading-off contrasting options. We examine an alternative approach: to manage corporate sustainability with a paradoxical lens where contradictory elements are managed concurrently. Drawing on paradox theory, we focus on two specific pathways: to the organisation-wide acceptance of paradox and to paradoxical resolution. Introducing the concept of strategic agility, we argue that strategically agile organisations are better placed to navigate these paradox pathways. Strategic agility comprises three (...) organisational meta-capabilities: strategic sensitivity, collective commitment, and resource fluidity. We propose that strategically agile organisations draw on strategic sensitivity and collective commitment to achieve organisation-wide acceptance of paradox, and collective commitment and resource fluidity to achieve paradoxical resolution. For each of these meta-capabilities, we identify three organisational practices and processes specifically related to corporate sustainability that organisations can leverage in pursuit of strategic agility. We offer a conceptual framework depicting the strategic agility meta-capabilities, and associated practices and processes, which organisations draw on to successfully manage corporate sustainability with a paradoxical lens. (shrink)

Aim: To explore healthcare chaplains’ experience of providing spiritual support to individuals and families from minority religious and non-religious faiths and to identify key elements of the role. Background: Currently, there is limited research uncovering the essential elements of healthcare chaplaincy, specifically with reference to religious and/or spiritual diversity, and as interprofessional collaborators with nurses and midwives in healthcare. Research design and participants: Using phenomenology, we interviewed eight healthcare chaplains from a variety of healthcare settings in the Republic of Ireland. (...) Data were analysed using a seven-step framework comprising Moustakas’ (1994) modification of the Van Kaam method of data analysis. Ethical considerations: Ethical approval was granted by the university and the principles of informed consent applied. Findings: Three main themes emerged: what the chaplain brings; components of ritual, minority faith or no faith; and practising chaplaincy. Subthemes included ‘offering’, ‘awareness and insight’, ‘acceptance and empathy’, ‘skilled companionship’, ‘presence’, ‘a confidant and holder of hope’ and ‘a vital resource’. Discussion and conclusions: The healthcare chaplain is a key collaborator in facilitating holistic person-centred care and in supporting healthcare professionals. Chaplaincy services are an essential but largely unrecognised and potentially cost-effective component of interprofessional team working. Relevance to clinical practice: This study has illuminated key aspects of the healthcare chaplain’s role as interprofessional collaborator in person-centred care, in navigating diversity and ensuring respect and dignity for the person irrespective of religious or spiritual care needs. (shrink)

The Philosophy of Adam Smith contains essays by some of the most prominent philosophers and scholars working on Adam Smith today. It is a special issue of The Adam Smith Review, commemorating the 250th anniversary of Smith's Theory of Moral Sentiments. Introduction Part 1: Moral phenomenology 1. The virtue of TMS 1759 D.D. Raphael 2. The Theory of Moral Sentiments and the inner life Emma Rothschild 3. The standpoint of morality in Adam Smith and Hegel Angelica Nuzzo Part 2: Sympathy (...) and moral judgment 4. Smith and Rousseau in dialogue: sympathy, pitié, spectatorship and narrative Charles L. Griswold 5. Adam Smith’s concept of sympathy and its contemporary interpretations Bence Nanay 6. Smith’s ambivalence about honour Stephen Darwall 7. Sentiments and spectators: Adam Smith’s theory of moral judgment Geoffrey Sayre-McCord 8. Smith’s anti-cosmopolitanism Fonna Forman-Barzilai 9. Resentment and moral judgment in Smith and Butler Alice MacLachlan Part 3: Economics, religion, aesthetics and value theory 10. Adam Smith’s problems: individuality and the paradox of sympathy Robert Urquhart 11. Scepticism and naturalism in Adam Smith Ryan Patrick Hanley 12. Adam Smith’s solution to the paradox of tragedy Arby Ted Siraki 13. Smithian intrinsic value Patrick Frierson Memoir on Adam Smith’s life 14. Adam Smith’s smile: his years at Balliol College, 1740–6, in retrospect Ian Simpson Ross. (shrink)

Aotearoa New Zealand is a small, island nation located on the rim of Oceania. Since colonisation by British settlers in the mid-1800s, the internationalisation of higher education in Aotearoa New Zealand has reflected shifting notions of nationhood – from an extension of Great Britain, to a bicultural nation, to a player in the global knowledge economy. Since the late 1980s, internationalisation policy has reflected the primacy of market concerns; the internationalisation of HE has been imagined primarily as a means to (...) attract export revenue and human capital to Aotearoa New Zealand, and to increase brand recognition. However, internationalisation, as the movement of people and knowledge between places, can also be seen as pre-dating the development of nations, particularly in the Oceania context.Within mātauranga Māori, or Māori epistemological traditions, place is central to identity. To be human is to be part of something bigger than oneself; care for the land is care both for ancestors and the wellbeing of future generations. In this paper, we consider internationalised HE in light of three questions that are central to mātauranga Māori: “Who am I? What is this world that I exist in? What am I to do?”. After tracing the connections between internationalisation, colonisation, and nationhood in Aotearoa New Zealand,we consider how attention to Māori place-based epistemologies and values drawn from mātauranga Māori might challenge, stretch and ground contemporary internationalisation policies and practices in Aotearoa New Zealand. (shrink)

Current debates as to whether “republican liberty” is a negative or a positive concept of liberty take as their starting point the distinction between these concepts as outlined in Isaiah Berlin’s essay “Two Concepts of Liberty.” Berlin’s essay has stimulated a considerable debate about the precise nature of the distinction between the two concepts, whether there are indeed two concepts of liberty or only one, the triadic concept, and whether the two concepts are systematically connected to the foundational assumptions of (...) different traditions of political philosophy. Republican liberty has traditionally been placed under the positive heading as one variant of positive liberty, but this has been challenged by the argument that republican liberty is a form of negative liberty which is more extensive than the liberal form of negative liberty in incorporating the notion of freedom from potential as well as actual interference or constraint. According to this interpretation, therefore, the main distinction between the political traditions of liberalism and republicanism is to be found not in the distinction between negative and positive liberty, but in a distinction within negative liberty. (shrink)

This study investigated the business ethics experiences of Australian managers in China, using qualitative methodology to identify themes. Thirty-one Australian managers who had spent on average 8.7 years working in business connected to China participated in in-depth interviews regarding their business ethics experiences in China. Commonly, managers identified issues relating to a broad spectrum which could be labelled "bribery and facilitation". Other repeated themes included requests for visa assistance, employee theft, nepotism and non-adherence to contractual obligations. This study has important (...) implications for helping Australian managers improve the way they approach potential ethical situations in China. Four key coping strategies can be identified from the data: managers spoke of not compromising their own morals, of attempting to understand the motivation of Chinese colleagues, of talking to others and of adhering to company policy. These strategies suggest practical steps may be taken by organisations when training managers for business activities in China. In particular, structuring of mentoring relationships between experienced and less experienced practitioners may be of assistance. Cultural training for managers and clear company policy on contentious issues such as bribery may also be of benefit. The themes identified in the study also have implications for academics researching expatriate business peoples' experiences in China. (shrink)

Using the example of contemporary Islamic fundamentalism, and especially the writings of Sayyid Qutb, this article raises questions about discourse ethics as a mode of conflict resolution. It appears that discourse ethics is only relevant when all parties have already agreed to settle disputes deliberatively and already share the notions of rational deliberation and individual autonomy. This raises questions not only about the capability of discourse ethics to incorporate a deep plurality of worldviews, but also about its capability to successfully (...) solve disputes. When confronting situations where the willingness to deliberate is absent, discourse ethics is left standing empty handed. This, I argue, is due to both the conceptual distinction between communicative action and strategic action, as well as the abstracted nature of Habermas's discourse ethics. (shrink)

RECENT DEBATES HAVE EXAMINED AGAIN whether the concept of individual natural “rights” is significant for Aristotle’s political philosophy and ethics. Fred D. Miller’s Nature, Justice, and Rights in Aristotle’s Politics is the most sustained recent attempt to argue that Aristotle’s Politics is centrally concerned with the issue of individual rights based on nature and that no anachronism is involved in arguing this. Aristotle’s Politics, it is argued, should thus be seen as the precursor of later theories of individual rights, although (...) it would be a mistake to infer from this that Aristotle employed a specifically liberal understanding of rights even though his work is foundational for those later theories. In a symposium in this Review devoted to discussing Miller’s arguments, a number of both supporting and critical responses were published. One result to emerge from this symposium was the fundamental lack of agreement on how to translate key Greek terms such as to dikaion/ta dikaia which Miller argues should sometimes be translated as “just-claim right.” This lack of agreement among the most authoritative classical scholars raises important methodological issues concerning the kind of criteria that may be appropriate in such a dispute. (shrink)

The past twenty-five years have seen an explosion of interest in nationalism and nationality in the social sciences - the past ten also in cultural studies. These two disciplinary areas define their objects of study differently, but both have recently started to converge in the pervasive use of the term `national identity', which in turn relies on the term `cultural identity'. Although theoretical complications entailed by the use of `identity' as a concept have been noted, the theorization of identity as (...) culture has occurred almost by default, with the term `culture' merely designating what needs to be explained, and the inherent circularity of `cultural identity' as a category remaining unaddressed. The two approaches differ in their understanding of the crucial categories of `culture' and `politics' in their accounts of nation and national identity. Cultural studies accounts focus on politics in terms of cultural politics, and thus fail to take on board important aspects of the social science accounts which they take as standard reference points. Both approaches ultimately rely upon `culture' as an all-inclusive category of social subjectivity, which remains undertheorized in both approaches, albeit in significantly contrasting ways. The place of culture in recent work on European identity functions differently, and provides a useful counterpoint to these difficulties. (shrink)

As late twentieth-century discourses of modernity and postmodernity invoke their Enlightenment heritage in a search for the origins of their present achievements and predicaments, Adam Smith's works are still seen as a canonic representative of that heritage. Smith has long been evoked as the ‘father’ of economics and the original proponent of laissez-faire capitalism, but the political changes in recent decades have reconstituted his iconic status. With the full range of Smith's published and unpublished writings and lectures now widely available, (...) there has been a huge growth in the scholarly literature on Smith which has subjected this traditional view to searching questions. The overwhelming conclusion to emerge is that Smith's works display a subtlety and complexity that is at odds with the received image of Smith as the spokesman of modernity, but the diversity of interpretation raises some difficult methodological issues. (shrink)

The Hiero is an account in Socratic conversational form of a meeting between Simonides the poet and Hiero the tyrant of Syracuse; it was written by Xenophon of Athens in the fourth century b.c., but is set in the fifth, when the historical Simonides and Hiero lived and met. The subject they are portrayed discussing is the relative happiness of the tyrant and private individual. Plato also makes this a topic of discussion in his Republic. However, whereas Plato writes a (...) regular Socratic dialogue, Xenophon does not, for though he represents his characters using Socratic conversation, Socrates himself does not appear; the characteros of the Hiero are Simonides and Hiero, poet and tyrant. This is the problem of the Hiero. It requires explanation. The action of the Hiero is initiated by Simonides and begins in the following way: Simonides the poet once came to the court of Hiero the tyrant. When they were both at leisure, Simonides said, ‘Would you be willing to tell me, Hiero, something you are likely to know better than I?’ And Hiero said, ‘What is it that I should know better than you, who are such a wise man?’ He replied, ‘I know that you were once a private individual and are now a tyrant. Since you have experienced both conditions, you are likely to know better than I how tyrannical life differs from private life in respect of men's pleasures and griefs’ . The identification of Simonides as a wise man who nevertheless seeks wisdom from others establishes his Socratic nature from the start. (shrink)

This article is based on interviews with a small number of cohabitants who are critical of conventional marriage. It examines some of the ways in which the distinction between heterosexual cohabitation and marriage is rendered in the New Zealand context. Culturally available distinctions, like that between cohabitation and marriage, are used in the production of resistant counterdiscourses. However, difference can be rewritten as deviance and in this form is central to the exercise of disciplinary power. Contextual shifts in the assertion (...) of a cohabitational self and a marital self contribute to the blurring of the distinction, further exposing the dilemmas of resistance based on difference. (shrink)

This article thinks with oceans and swimming, in dialogue with decolonial feminist materialist approaches and other current novel methodologies which foreground embodiment and relational ontologies, in order to consider the conceptual potential of such diffractions for the project of alternative scholarly practices. We focus on swimming in the sea as one form of wild methodology and Slow scholarship that draws on hauntology to think about the possibilities of such methodologies for troubling normative academic practices directed at different ways of being (...) and becoming. Located in the (post-)apartheid space of South African higher education, which continues to follow and reinstate colonial, patriarchal and neoliberal capitalist logics, we ask questions about the silences around material histories of subjugation and violence that are embedded in the institution and the lives of those who enter these spaces. Propositions are made about how a swimming methodology may inspire a consciousness and engagement with intersectional gender hauntings that permeate the material, curricula, relational and affective spaces of academia as part of disrupting and reimagining the university as a space of/for justice and flourishing. We explore the ways in which embodied, affective methodologies in or near the ocean/s may be deployed to subvert and reconfigure, to make and stay with trouble. We therefore propose sea swimming as a powerful way of thinking with the sea in productive and creative ways for scholarship towards a justice-to-come, to open up new imaginaries of scholarship that make a difference. (shrink)

The work is proven to have a unified and sustained rhetorical argument. It imitates the philosophical process that it attributes to Socrates.

This paper argues that the notion of weak intentionalism in Mark Bevir's The Logic of the History of Ideas is incoherent. Bevir's proposal for weak intentionalism as procedural individualism relies on the argument that the object of study for historians of ideas is given by the beliefs that are expressed by individuals since these beliefs constitute the historical meaning of the work for those individuals as historical figures. Historical meanings are thus hermeneutic meanings. In the case of insincere, unconscious, and (...) irrational beliefs, however, the beliefs expressed by individuals are not in fact their actual beliefs, and their actual beliefs are now taken to be those expressed by the works. It thus turns out that it is not the beliefs expressed by individuals that are the object of study for historians but the works themselves, since the overriding requirement for historians of ideas is to "make sense of their material" and it is this requirement that determines whether or not the beliefs are to be construed as expressed by individuals or by the works. But once it is accepted that the beliefs that are the object of study for historians are expressed by the works and not by individuals, the original argument that such beliefs are historical hermeneutic meanings for historical figures no longer applies. The argument for weak intentionalism thus turns out to be incoherent. Bevir's argument fails to establish that the object of study for the history of ideas is external to the works, and the attempted distinction between interpreting a work and reading a text also fails. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Herodotus and Images of Tyranny:The Tyrants of CorinthVivienne J. GrayIntroductionThis paper considers Herodotus' presentation of the tyrants of Corinth (3.48–53, 5.92) and some recent readings of the same.1 The speech that Herodotus puts into the mouth of Socles of Corinth (5.92) is a main source for the tyranny of Cypselus and Periander, and also for the relations of the Spartans with their Peloponnesian allies and Athens, for it seems (...) to persuade the allies to oppose the Spartans in their desire to reimpose tyranny on Athens by offering a negative paradigm of tyranny.2 Yet historians agree that what Socles says about Cypselus and Periander is cast in the form of patterned stories of questionable value for "real history" and that the image of tyranny does not in all respects meet the aims of the persuasion.3 Socles has called tyranny "more unjust [End Page 361] and more murderous" than anything else in the world, yet they believe that he offers a sympathetic portrayal of the early history of Cypselus, the founder of the dynasty. The oracles that seem to say that he will bring justice to Corinth and the story of his survival as a babe, saved from death only by his smile, the pity of those sent to butcher him, and his mother's actions, should be explained, since they do not seem appropriate to a denunciation of tyranny. The usual explanation is that Herodotus has given too free a rein to his liking for a good story and has not succeeded in making Socles say what he ought to be saying. "The fairy–tale and the friendly oracles agree very ill with the general tendency of Herodotus' account, and we can best explain their presence in his text by supposing that they were already traditional elements in the stories before his time, and that he took them over without quite noticing how they told against his speaker's view of Cypselus."4 John Gould reads the speech as "narrative as persuasion," in which the narrative parts company with the persuasion and takes on an independent life of its own. Socles starts at the beginning and explains how the tyranny came to be, instead of proceeding to an ordered denunciation of its injustice.5 The general precedent for the practice is Homeric: Phoenix's use of the story of Meleager to persuade Achilles to return to battle seems to part company from the persuasion in similar ways (Iliad 9.527–99).6 The portrayal of Periander is generally agreed to serve the denunciation better, but even here the stripping of the women of Corinth has struck some as [End Page 362] anti–climactic.7 Gould believes that the narrative story of Periander and Lycophron, which is the other main evidence for the tyrants of Corinth (3.48–53), also drifts free of its author and context: "The story has a scale and a power and a weight out of all proportion to its overt function as an explanatory link in the larger narrative, and in this it resembles a whole range of other Herodotean stories."8 Christiane Sourvinou–Inwood finds it to be so patterned by mythic consciousness that the historical data are almost irrecoverable.9The first aim of this paper is to offer a reading of the speech of Socles in which the persuasion does not part company with the narrative, but remains firmly tied to it. The images of tyranny in the story of Cypselus, as in that of Periander and Lycophron, which has not had the same critical attention, are shaped by their context. The method will be to note the similarities and differences between their stories and other stories of similar pattern in Herodotus.10 Comparison will illuminate the adaptations that Herodotus has made to fit the pattern to the requirements of the various contexts and more clearly demonstrate the influence of context on the images of tyranny which they produce.The second aim of the paper is to emphasise the difficulties that the influence of context poses for the idea of a stereotype of tyranny in Herodotus. There is scholarly interest in whether Herodotus... (shrink)

The “Adam Smith problem” has traditionally been concerned with the issue of authorial integrity: the issue of how a single author, Adam Smith, could have written two such apparently dissimilar, even contradictory, works as The Theory of Moral Sentiments and The Wealth of Nations. As the problem to be resolved was the single authorial origin of two such works, the perceived incompatibilities between them were explained in terms of Smith's intellectual biography – for example, Smith's travels to France, Smith's meetings (...) with the physiocrats, or the mental incapacities of an aging man. The current consensus is that the Adam Smith problem is a “pseudo problem” and that Smith's works represent a unified project, but the same reference to authorial origins now provides thr opposite claim that “the same man” wrote both books. Here the postulate of authorial integrity, “of stable integrated character, not subject to deep intellectual doubts or fissures” provides an assurance that such a man is unlikely to have written two entirely different books, an assurance underwritten by a coherent authorial intentionality that guarantees the consistency of the two works. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Herodotus' Literary and Historical Method:Arion's Story (1.23-24)Vivienne GrayHerodotus' story of how the talented and original musical performer and conductor Arion of Methymna was rescued from the sea and carried to dry land by a dolphin is of great interest because of the literary and historical methods he uses.1 The story arises out of the siege of Miletus and is connected with it through Periander (1.20, 1.24.1, 7), but (...) different readings have been presented in order to make a better connection with the immediate or wider context.2 Questions have also been raised about the authenticity of Herodotus' inquiry and his own belief in the miracle.3 His normal inquiry (historia) involves akoe (what he heard), opsis (what he saw), and gnome (his judgment).4 He tells Arion's story mainly on the authority of the traditions of the Corinthians and Lesbians, whose agreement on it frames the story.5 He supplements this akoe with [End Page 11] apparent opsis, in the form of a "material proof": the dedication "of Arion" on a statue of a man on a dolphin, at Taenarum, to which his sources said the dolphin carried him. The genitive case of the dedication suggests that Arion dedicated it and inscribed it with his name.6 And Herodotus' description of the statue as "bronze, not big" suggests that he saw it. But he does not add his own gnome of belief, or disbelief, in the miracle.I would like to offer a new reading of Arion's story that combines insights into Herodotus' presentation of it and its context with some comments on Herodotus' own beliefs and his use of the oral traditions available to him.The StoryThe story goes that Arion had been spending most of his time at the court of Periander. Periander plays an important role in the story: his experience of Arion's miracle is the focus from beginning to end. The traditions that Herodotus cites present the story as a "very great wonder" () that "occurred to Periander in his lifetime" (1.23.1). They give an account of how it happened, and say that Arion gave an account to Periander, presumably in the same form (1.24.6). Periander experiences "disbelief" as a result of the "wonder" but conducts an "inquiry" that shows it to be true.7Arion decides to go west to acquire his fortune. He hires a Corinthian ship to take him back to Corinth, but the crew plots to rob him and make him kill himself, giving him a choice that seems to be no choice (): to kill himself on board and be buried, or to jump overboard (and not be buried). Arion promises to kill himself, but first secures the crew's permission to give a last performance, which he does in full dress, of "the shrill/rising tune" ().8 He then makes what appears to be the worse choice and jumps overboard, whereupon a dolphin rescues him and carries him safely to Taenarum. [End Page 12]Herodotus does not explain Arion's choice or directly connect his performance with his rescue, but Arion's religious dedication () at Taenarum implies that Arion, at least, believed that the dolphin came as a divine agent (1.24.8). Poseidon had a very famous shrine at Taenarum and was thought to save men from disaster at sea by sending his dolphin to assist them.9 Similar patterns of action in other stories strengthen the hypothesis that Arion has appealed to some divine force to rescue him.10 Croesus, for example, secures his divine salvation by shouting out to the god Apollo, appealing to him to stand by and deliver him from death if ever he has given him any gift that pleased him (1.87.1). Arion sings () instead of shouting, but a song from the world's best kitharode (1.23) is bound very much to please the god to whom it is addressed.11 The Magi sacrifice and sing () to the god of the wind and sacrifice to Thetis and the Nereids of the sea in order to quell a storm that is threatening them and prevent further... (shrink)