The network society is generally challenging for today's communication practitioners because they are no longer the sole entities responsible for communication processes. This is a major change for many of them. In this paper, it will be contended that the normative practice model as developed within reformational philosophy is beneficial for clarifying the structure of communication practices. Based on this model, we argue that government communication should not be considered as primarily an activity that focuses on societal legitimation of policy; (...) rather, it focuses on clarifying the meaning of the actions of the government. If the government can convincingly answer the question about the reason for their actions, societal legitimation will subsequently follow. Hence, it is argued that government communication is primarily linguistically qualified. (shrink)

We argue that an understanding of livestock farming as normative practice clarifies how sustainability is to be understood in livestock farming. The sustainability of livestock farming is first approached by investigating its identity. We argue that the economic aspect qualifies and the formative aspect founds the livestock farming practice. Observing the normativity related to these aspects will be the first task for the livestock farmer. In addition, we can distinguish conditioning norms applicable to the livestock farming practice which should be (...) observed for competent performance of the practice. Failing to do justice to this normativity might affect the practice’s sustainability only in the long term—this is especially the case with conditioning norms. Motives to observe normativity have, therefore, the character of an ultimate conviction regarding the flourishing of the practice. Finally, the sustainability of the livestock farming practice crucially depends on the broader food system of which it is part. (shrink)

The rise of liberal market economies, propagated by neoliberal free market thought, has created a vacant responsibility for public interests in the market order of society. This development has been critiqued by Catholic social teaching (CST), forcefully arguing that governments and businesses should be directed to the common good. In this debate, no attention has yet been given to the Reformational tradition and its principle of sphere sovereignty, which provides guidelines on the responsibilities of governments and companies for the public (...) interest of society. This article analyzes the differences and similarities between CST and the Reformational philosophy in their critiques of the neoliberal free market perspective of Hayek. We apply the three perspectives to the case of orphan drugs in the pharmaceutical industry and show that CST and the Reformational philosophy offer valuable insights in correction to Hayek’s views on the responsibilities of governments and companies for public health interests. (shrink)

The network society is generally challenging for today's communication practitioners because they are no longer the sole entities responsible for communication processes. This is a major change for many of them. In this paper, it will be contended that the normative practice model as developed within reformational philosophy is beneficial for clarifying the structure of communication practices. Based on this model, we argue that government communication should not be considered as primarily an activity that focuses on societal legitimation of policy; (...) rather, it focuses on clarifying the meaning of the actions of the government. If the government can convincingly answer the question about the reason for their actions, societal legitimation will subsequently follow. Hence, it is argued that government communication is primarily linguistically qualified. (shrink)

This PhD thesis is about communication concerning nature in the Netherlands. The purpose of this exploratory study is to take both a theoretical and an empirical look at whether religious elements play a role in this communication about nature in the Netherlands. In this PhD thesis it is argued that the role of communication practitioners is to signal, articulate, and interpret normative elements in the discourse. In other words, to make congruent frames explicit and clarifying the associated world views in (...) the discourse, including that of the government itself. The government has to be impartial as possible in its communications, but the communications about nature shows that there are questions to be asked about this neutrality. Although not explicit, but through the communications of NGOs, who operate as delegated executors of the Dutch nature policy in the context of this PhD thesis, certain images, i.e., frames regarding nature are communicated. However, the question is raised to what extent the government, based on its alleged neutrality, should condition the communication of NGOs. Here, _tension can be observed. If _nature conservation NGOs communicate a specific vision about nature, using ‘religious subtexts’, the government appears to support these ‘subtexts’. For nature conservation NGOs, it is appropriate to put forth a certain opinion to raise support for their actions among the public. However, in this PhD thesis it is argued that it is not the responsibility of the government to promote a specific religiously phrased view of nature and nature policy. Hence, this PhD thesis reveals a necessity for reflection on the relationship between government and NGOs regarding their communication, i.e., awareness of distinction and a need for mutual adjustment in the case of close cooperation. The results of this PhD thesis are placed in a broader cultural context with respect to nature development. A paradox is highlighted: creating nature ‘according to our view of nature’ and, simultaneously, wanting to experience wilderness-nature, preferably without too much human influence. This paradox appears to form a cultural basis for many new nature development projects. In other words, nature development is no longer just driven by ecological interests. In today’s ‘wilderness desire’, a certain form of anthropocentric thinking also manifests, because it focuses on the human experience of nature. In addition, because nature projects can be places to have meaningful experiences, in this PhD thesis it is concluded that nature projects, such as _Tiengemeten_, not only have ecological value, but societal value as well. It is also argued that in a secular society, we should not lose sight of the mediating role of creating and maintaining nature parks. Designing or maintaining natural areas in a certain way can create conditions for certain meaningful experiences. With our designing vision and communication, we can reap ‘benefits’ from nature. With this conclusion, this PhD thesis shines a different light on the concept of nature development and, indirectly, on the Dutch nature policy. Finally, this PhD thesis shows that religious elements play a role in the communication about nature. These are linked to meaningful experiences that people can have in nature. A religious depth dimension can be discovered in meaningful experiences. This religious depth dimension is the reason that there are ‘religious subtexts’ in the communication about nature. However, the word ‘subtext’ is crucial. The communication about nature is ‘religionised’ to some extent, but there is no mentioning of a personal God or other reference to a supernatural reality. This PhD thesis also shows that the religious depth dimension does not explicitly come to the fore in what visitors are saying. This means that this PhD thesis, in addition to questioning the appropriateness of ‘religious subtexts’ in the communication about nature, also doubts whether those ‘subtexts’ are convincing from visitors’ perspective. (shrink)