У статті з'ясовано особливості застосування інновацій у банківській сфері України як реальної вимоги сучасного висококонкурентного банківського ринку України. Для цього визначено основні поняття інновацій та інноваційної діяльності. Побудовано модель структурного підходу до інноваційної діяльності банку. Подано класифікацію банківських інновацій та виявлено найактуальніші інновації, які сьогодні впроваджують банки, а саме: мобільний банкінг та інтернет-банкінг. Окреслено важливість застосування таких інформаційних інновацій, як додатки на смартфони.

У статті розглянуто концептуальні основи політики Японії щодо пострадянських країн та проаналізовано еволюцію її зовнішньої політики в регіоні з моменту розпаду Радянського Союзу до часів уряду прем'єр-міністра С. Абе, тобто з 1991 р. до 2016 р. Основну увагу приділено зовнішньополітичним ініціативам Японії "Євразійська дипломатія", "Центральна Азія плюс Японія" та "Арка свободи та процвітання", а також фінансовій допомозі країнам регіону. Визначені проблемні сфери та перспективи подальшого розвитку відносин Японії з пострадянськими країнами.

Poverty is a global problem that is not only about material deprivation, but also a lack of agency and power. A Kantian response, with its focus on supporting the conditions of agency and empowerment, seems well suited to providing individuals with normative guidance on what their obligations are. The problem is that the guidance one finds within Kantian ethics is focused on the individual duty to aid or the duty to rescue, both of which have limited application in the context (...) of a complex, wide-ranging and structural problem like poverty. Individuals, on their own, are unable to end poverty and they cannot adopt this as an end of theirs. But if they get together with enough others, things look a lot more promising. Even though a fully Kantian response to poverty requires exploring his legal philosophy and the role of the state, I focus here on the moral obligations of individuals, particularly the idea that by joining together we have increased capacity to respond and make a difference. If we start with certain assumptions about capacity and agency; namely that “ought implies can” and “only agents are duty-bearers”, it is not clear that collectives that are not (yet) agents—such as “humanity” or “the affluent” or “the poor”—are possible duty-bearers. The aim of this paper is to support a more expansive account of Kantian moral obligations in which unstructured collectives have moral duties and their individual members have duties both to help form effective collective agents, and also to fulfill their shares of the collective duty to end poverty. (shrink)

How much are we morally required to do to aid others? After articulating some of the main contributions to this debate, I defend the position that we are sometimes morally permitted to spend our time and resources satisfying our own interests and needs rather than using them to aid others who are in desperate need. I argue that the duty to aid the needy should not always take priority over every other end we have. Whatever else we value, we most (...) highly value the ability and opportunity to live our lives on our own terms; this grounds both our obligation to aid others and places limits on how far these obligations ought to extend. Persons ought to respect others and fulfill their moral obligations but they must also be given the moral space to set ends and pursue those ends just because they are theirs. (shrink)

In 1792, with the aim of defending Kant's doctrine of freedom, Reinhold redefined freedom of will as the ability to decide for or against the moral law. Thus freedom of will represents a foundation of moral philosophy, if not of philosophy as a whole. The present volume seeks to reinterpret and to discuss this chapter of the post-Kantian discourse on freedom from various perspectives.

It is a commonly held view that we ought to help others when they are in peril or in need, at least when we can do so at little cost to ourselves. This means that we have a duty to aid the child drowning in the pool of water in front of us and that we also have a duty to aid hungry and needy people in distant places. I agree with this view, but I show that it does not (...) follow that the situation of the drowning child and the situation of the needy person bind us in the same way. ;Rescue and the Duty to Aid argues that there are two distinct types of duties to aid---a perfect duty to rescue and an imperfect duty to help the needy. Both are moral requirements, but they require different things. The duty to rescue demands a particular act of an agent. The duty to help the needy demands that the agent adopt a certain end---helping needy persons---and that she act to fulfill this end. In the former situation the agent is bound to do something specific, in the latter situation the agent has the latitude to choose how to best fulfill her end. My aim is not to show that one duty is necessarily stronger or more pressing than the other, but that they demand different things. ;Once I fill out the structure of our duties, we see that the duties have different fulfillment conditions. Perfect duties can be completely discharged by doing the required act. Imperfect duties are never completely discharged but we can do our share by contributing to the end. I show that there are limitations on the duty to aid but that these limitations apply differently to perfect and imperfect duties. With a greater understanding of how the limitations work, we are in a better position to understand what and how much these duties demand of us. (shrink)

The current COVID-19 pandemic has affected the entire globe, including the world of high-performance sports. Accordingly, it has been widely assumed that the thereby caused postponement of the Tokyo 2020 Olympic Games could have negative psychological impacts for aspirants, since they were halted abruptly in the pursuit of their Olympic endeavors and their daily lives drastically altered. Considering the sudden nature of the pandemic, few researchers, if any, have yet scrutinized the individual experience of Olympic aspirants. This qualitative study examines (...) the subjective perceptions of the Tokyo 2020 Olympic Games postponement among Austrian Olympic athletes and coaches. To this end, 21 Austrian athletes (13 male, 8 female; mean age = 26.67 ± 4.93 years) and six male coaches were recruited through a criterion-based purposive sampling strategy. Five athletes had already qualified for the Olympic Games in Tokyo 2020 and 15 athletes were still in an ongoing qualification process. Data was collected by means of short written statements, elicited via open-format questions on an anonymous online survey platform. In order to infer meaning from the text, a qualitative content analysis with an interpretative focus was conducted inductively, which allowed for deriving alternative explanations of findings. The results support the notion that the Olympic postponement was experienced in myriad ways by affected participants. Three general themes comprised of several meaning units of different levels of abstraction were created from the text data. Many respondents experienced an immediate emotional reaction to the postponement characterized by confusion, disappointment and/or relief. Participants associated multiple consequences with the postponement, such as the prolongation of physical and psychological pressure, a lack of motivation, concerns about future performance, living and their occupational career, but also the opportunity for performance improvement and recovery. Respondents displayed various coping strategies, such as distancing themselves from sports, cognitive reframing, appealing for acceptance, and planning behavior. This study gleans first insights into the idiosyncratic experience of the Olympic Games 2020 postponement among Austrian aspirants. The findings could serve to assist sport psychologists in their applied practice by informing them about athletes’ and coaches’ needs in their Olympic preparation during the ongoing pandemic. (shrink)

In Poverty, Solidarity, and Poor-Led Social Movements, Monique Deveaux criticizes and reframes the traditional, moral (and often individualistic) response to poverty in favor of a political and collective one that centers the role of the poor and poor-led groups in the anti-poverty agenda. I have two aims in this review, a supportive one and a more critical one. On the supportive side, I examine the advances Deveaux makes by 1) expanding the category of agents of justice; 2) putting the poor (...) at the center of an effective response to poverty; and 3) changing the emphasis from individual duties to a collective response. On the critical side, I revisit Deveaux’s critique of the traditional approach and argue that she unnecessarily shifts the moral burden away from the affluent whose complicity and capacity remain important grounds of obligation. In conclusion, I consider some remaining challenges that are (helpfully) exposed by Deveaux’s account. (shrink)

The traditional conception of human rights, or the orthodox conception (OC), has, over the last few years, been vigorously challenged by the political conception (PC) of human rights. I have two main aims in this paper: the first is to articulate and evaluate the main points of disagreement between the OC and the PC in order to provide a clearer picture of what is at stake in the debate. The second is to argue that the OC has the resources to (...) respond to the PC's most challenging criticism; namely that it is not sufficiently political. (shrink)

In this article, I support the liberal claim that the state's fundamental responsibility is to ensure that persons are able to interact as equals, that is, on the basis of equal freedom. That persons must be treated as responsible agents leads to an obligation on the part of the state to ensure that its citizens have the necessary conditions (and resources) for responsible agency. I further suggest that this conception of equality and the requirement for responsible agency is the right (...) measure to use for setting limits on the state's obligation to redistribute its resources. I defend this claim by making a parallel argument in moral philosophy that distinguishes the duty to aid from the duty of beneficence and establishes a priority relationship between them. (shrink)

This article takes an intergenerational lens to the study of fathers. It draws on evidence from two economic and social research council-funded intergenerational studies of fathers, one of which focused on four-generation British families and the other which included new migrant (Polish) fathers. The article suggests both patterns of change and continuity in fatherhood across the generations. It demonstrates how cultural forces and material conditions need to combine to facilitate change in fathers? exercise of agency and how social class and (...) the conditions of being a migrant shape fathers? practices. It argues that in seeking to recast the public debate about parenting, it is necessary to penetrate below the discursive level of talk about parenting to examine the habitual nature of many family practices, an endeavour to which an intergenerational approach is well suited. This approach enabled us to tease out the horizontal pull of within-generation influences on fathers, the vertical pull of inheritance from older to younger generations and the material and cultural conditions of fathers? current locations, all of which shape their practices. This analysis also alerted us to changes in conceptual language ? not only from fatherhood to fathering ? but also to the historical resilience of the concept of childcare as reserved largely for the role and practices of mothers. (shrink)

This volume explores new and urgent applications of collective action theory, such as global poverty, the race and class politics of urban geography, and culpable conduct in organizational criminal law. It draws attention to new questions about the status of corporate agents and new approaches to collective obligation and responsibility.

Johann Gottfried Herder (1744-1803) gilt weithin als Autor des literarischen Sturm und Drang bzw. der philosophischen und theologischen Spataufklarung. Dass er jedoch auf vielen Gebieten die Klassische Deutsche Philosophie massgeblich beeinflusste, wird eher selten in den Blick genommen. Der Band untersucht dieses sowohl kritische als auch affirmative Rezeptionsverhaltnis Kants, Schellings, Schlegels, Humboldts oder Hegels zu Herder auf den Gebieten der Geschichtsphilosophie, der Metaphysik, der Ethik und Politik sowie der Asthetik und Anthropologie. - Mit Beitragen von Andreas Arndt, Manfred Baum, Christoph (...) Binkelmann, Martin Bondeli, Nigel De Souza, Stefan Greif, Andree Hahmann, Cornelia Klinger, Christian Krijnen, Stephan Nachtsheim, Angelica Nuzzo, Ludger Roth, Gideon Stiening, Violetta Stolz und Gunter Zoller. (shrink)

German Idealism was without doubt one of the most fruitful, influential, and exciting periods in the history of philosophy. The Palgrave Handbook of German Idealism covers this revolutionary philosophical movement in remarkable detail and includes contributions from 36 of the leading scholars in the field, including Paul Guyer, Terry Pinkard, Violetta Waibel, Jason Wirth, and Günter Zöller. In his introduction, Matthew Altman investigates the meaning of idealism and sets the historical context. Ensuing chapters then consider the philosophical importance of (...) the movement’s four most important thinkers (Kant, Fichte, Schelling, and Hegel) and explore the areas of philosophy on which they had their greatest impact. A concluding chapter examines the legacy of German Idealism from the nineteenth century to the present day. (shrink)