The article examines some lesser known contributions of Maritain’s thought to Vatican II and to the post-conciliar debate: namely, a focus on philosophical wisdom, the question of truth, the relation between faith and reason, and the realism of human knowledge. Particularly relevant in these themes are Maritain’s reflections contained in a memorandum written to Paul VI, in The Peasant of the Garonne, and in Paul VI’s “Credo of the People of God”, of which one can discern the development (...) and structure proposed by the French philosopher. (shrink)

The present crisis of truth, the "post-truth" crisis, puts the philosophy of truth in a new light. It calls for a reexamination of the tasks of the philosophy of truth and sets a new adequacy condition on this philosophy. One of the central roles of the philosophy of truth is to explain the importance of truth for human life and civilization. Among other things, it has to explain what is, or will be, lost in a post-truth (...) era. Clearly, the deflationist answer that the role of truth is to serve as a tool of generalization and oblique endorsement will not do. My account of truth in this paper addresses this task. Truth, I argue, is first and foremost a human value. Its importance to our life/civilization lies, not exclusively, but principally, in the centrality of this value to our humanity. I investigate the ramifications of this answer to the issues discussed in the contemporary philosophy of truth, and I end with a comparison of the substantivist and deflationist approaches to truth in light of this new perspective. (shrink)

The recent financial meltdown in the US mortgage markets and the ongoing budgetary crises in Europe suggest that we are at an economic and ethical crossroads. What has caused the problems? Do we need to rethink in some fundamental way our ethical notions and some of our practices? These questions clearly are not separable, for, as I shall argue, some of our ideas about corporate responsibilities, technological innovations, and nation states’ ability to regulate corporations have been a cause of the (...) recent problems. Key ethical notions need to be rethought. (shrink)

Social distance, as a non-static cognitive attribute of acceptance among particular groups across different contexts, has been resemioticized during the coronavirus crisis and legalized worldwide to reduce global strain on healthcare systems and prevent deaths. Concerning this, brand designers have tried to persuade the brand community to benefit from products or services safely by staying away from others as much as possible instead of in-person contact. This research was conducted to discover the semiosis process of social-distancing resemioticization through creating (...) values of brands during the post-coronavirus crisis. The corpus consists of 124 brands – all sampled purposely from 2019 to 2021 – which was investigated via a mixture of qualitative and quantitative methods using an integrated model in a functional perspective. All the results highlight the fact that, although brand designers have attempted to creatively resemioticize social-distancing during the coronavirus crisis as a means of increasing or enriching brand values, still some semiosis layers of brand discourse have been overlooked. Pertaining to this, the authors try to apply a new perspective of marketing semiotics to appraise consumer investments in light of a socio-cultural setting by conducting an inquiry about the semiosis of individual brand discourses to manage consumer perceptions regarding brand equity. (shrink)

This essay argues that Knafo and Teschke fundamentally misread Brenner’s original contribution to the transition debate. They equate his rejection of trans-historical or trans-modal laws of motion with the notion that social-property relations do not have strong rules of reproduction that structure the actions of agents and give rise to ‘developmental patterns’ specific to each form of social labour. Knafo and Teschke’s critique of Brenner’s analysis of capitalist expansion and crisis is also theoretically and empirically questionable.

This study elucidates the link and effect of ethical reinforcement in the post‐financial crisis era by taking two congruent directions to demonstrate that ethical reinforcement can be accomplished by either a continuous ethical training or a meticulous code of business ethics—which members of the mutual fund industry claim they adhere to—as both have a positive effect on the funds’ performance, including sizeable gains to investors. Furthermore, evidence divulges that ethical reinforcement moderates the performance of ethical or socially responsible (...) investments (SRI) funds more than nonethical investments, suggesting that a perspective of ethical or SRI classification of a fund alone is not sufficient, but it is necessary to have the institutional ethical environment and/or managers’ continuous ethical training. This result supports the notion of financial market discipline and reveals some factors behind SRI or ethical funds returns, notably during the period following the recent financial crisis. (shrink)

Departing from the (post-)Anthropocenic crisis state of today’s world, fuelled by the ongoing COVID-19 pandemic, various post-truth populist follies, and an apocalyptic WW3-scenario that has been hanging in the air since the 2022 invasion of Ukraine, this article argues for the possibility – and necessity – of an affirmative posthumanist-materialist mapping of hope. Embedded in the Deleuzoguattarian-Braidottian (see Deleuze and Guattari 2005 [1980]; Braidotti 2011 [1994]) methodology of critical cartography, and infused with critical posthumanist, new materialist, and (...) queer theoretical perspectives, this cartography of hope is sketched out against two permacrisis-infused positionalities: nostalgic humanism and tragic (post-)humanism. Forced to navigate between these two extremes, the critical cartography of hope presented here explores hope in numerous historico-philosophical (re-)configurations: from the premodern ‘hope-as-all-too-human’, to a more politicised early modern ‘hope-as-(politically-)human’ – representing hope’s first paradigm shift (politicisation), and from a four decades-long neoliberal redrawing of hope as ‘no-more-hope’ – hope’s second shift (depoliticisation) – to a critical (new) materialist plea to de-anthropocentrise and re-politicise hope – hope’s third and final post-Anthropocenic shift (re-politicisation). By mapping these (re-)configurations of hope, a philosophical plea is made for hope as a material(ist) praxis that can help us better understand – and counter – these extractive late capitalist, neoliberal more-than-human crisis times. (shrink)

The Fukushima accident was a crisis in Japan, and a crisis elsewhere. In Europe, the aftermath of Fukushima was a period of intense questioning, about how to ensure the safety of nuclear reactors, and how, at the same time, ensure the ability of the European Union to act as a consistent political actor in the face of potentially catastrophic risks. Using empirical material related to the post-Fukushima stress tests and the subsequent discussions about the European regulatory framework (...) for nuclear safety, this paper shows that stress tests have provided a peculiar form of European intervention, restabilizing regulatory boundaries while extending the European gaze. It describes the overall operation thereby performed as the “normalization of the crisis” whereby the exceptional situation enters the realm of the normal functioning of the public administrations, and where the actions undertaken take the form of the legal norm. (shrink)

Deleuze's cinema project identifies a crisis of movement, action and thought, established initially in the war-devastated spaces of neo-realist cinema. Indirectly these spaces subordinate architecture as the locus of crisis, which only new, temporal artistic practices can avert. However, an architectural model of the smooth and striated, revealing a sophisticated interplay of the two concepts, can reinstall design practice and the intentional built environment as part of a productive and affirmative image of thought. The designs of James Stirling, (...) whose career unfolds alongside significant developments in post-war spatial thought, reveal sensual expressions of new modes of subjectivity and individuation to accompany the increasingly aleatory and lacunary nature of movement. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Will Many Be Saved? What Vatican II Actually Teaches and Its Implications for the New Evangelization by Ralph MartinR. Jared StaudtWill Many Be Saved? What Vatican II Actually Teaches and Its Implications for the New Evangelization. By Ralph Martin. Grand Rapids, Mich.: Eerdmans, 2012. Pp. 332. $24.00 (paper). ISBN: 978-0-8028-6887-9.The proper interpretation of the Second Vatican Council remains a pressing topic fifty years after the Council’s completion. Pope (...) Benedict XVI made it a hallmark of his pontificate to insist upon a hermeneutic of continuity in interpreting the council in relation to the past, opposing this view to one of discontinuity and rupture (see his “Christmas Address to the Roman Curia,” Dec. 22, 2005). Viewing the council in terms of rupture and correspondingly as an opportunity for disruptive innovation has been described by many as the “Spirit of the Council.” Recently, the conflict of these rival hermeneutics has resurfaced in vehement fashion in relation to proposals for innovation in pastoral practice and even in doctrine regarding marriage and sexuality.Ensuring a proper interpretation of the council requires not only a deep and thorough examination of texts themselves of the council, but also a careful placing of the texts within the Catholic tradition. In this endeavor, [End Page 147] Ralph Martin’s Will Many Be Saved? provides a needed analysis of the council’s teaching concerning salvation and its pastoral implications. In particular, Martin focuses on the meaning, historical and scriptural sources, and theological interpretation of Lumen Gentium (LG) §16. In doing so, he touches on a number of key issues relating to the legacy of Vatican II, most importantly the decline of the missions and evangelization in general. Martin argues that abandoning the proclamation of sin and the possibility of hell in favor of the universality of salvation has led to a serious crisis of evangelization.The first chapter, “Vatican II and the Priority of Evangelization,” places the theme of evangelization at the center of the council’s message. Pope Paul VI declared in Evangelii nuntiandi that the very purpose of the council was to make the Church more fit for the evangelization of the modern world. The topic of evangelization was taken up by Pope John Paul II in his own call for a New Evangelization. Although the New Evangelization focuses on restoring faith in the context of post-Christian cultures, John Paul also sought to reinvigorate the foreign missions, as seen in his encyclical Redemptoris missio. Martin contrasts this emphasis on evangelization with its diminishment in practice due to “a lack of conviction that being a Christian is really necessary in order to be saved. If it is not really necessary... why bother to evangelize?” (5). Although Martin recognizes that the Church teaches the possibility of salvation outside of the visible bounds of the Church, he also posits that “doctrinal ignorance or confusion about what the Church is actually teaching about the possibility of salvation” creates “one obstacle... to evangelization” (6). To respond to this confusion, he turns specifically to LG §16 to clarify the Church’s teaching.The second chapter provides Martin’s initial observations on this central text. Martin divides the text into three sections. The first, 16a, enunciates that those who have not received the gospel are still related to the people of God in various ways, mentioning Jews and Muslims explicitly, and affirms God’s universal will for salvation in 1 Tim 2:4. 16b deals with the possibility of salvation for those ignorant of the gospel, who live rightly in accord with conscience. 16c offers a sobering note, stating that “very often” the deception of the evil one and sin lead to “ultimate despair” and ending with the need to evangelize in order “to procure... salvation.” Martin notes that LG §16 was not controversial during the conciliar debates, though it did raise some concern from missionary bishops, who insisted on a strong reinforcement of the need for evangelization. Though LG only speaks of the possibility of salvation, Martin recognizes a leap from possibility to “probability or even certainty” in the later interpretation of the council (17, italics original), and he cites... (shrink)

The polarization and charges of “post-truth” that mark contemporary politics may have its source, ultimately, in a crisis of epistemology, which is characterized by a tension between different forms of naïve realism—the view that reality appears to us directly, unmediated by interpretation. Perhaps too schematically, those on the right tend to be first-person naïve realists in treating economic and social realities as accessible to the ordinary political participant by simple common sense, while those on the left tend to (...) be third-person naïve realists in treating credentialed experts as forming a consensus—a new common sense. In treating reality as transparent enough to be legible either to oneself or to a group of experts, both sides tend to treat disagreement as a motivational problem—a problem of bad faith, motivated reasoning, perversity, and refusal to see the truth—rather than as an epistemic problem caused by the possibility that each side may hold a different set of interpretive frameworks that determines how and what it sees of reality. In obviating the possibility of genuine disagreement, the epistemological crisis is quite naturally transformed into a political crisis. (shrink)

Dossier: Post-religional Paradigm Editorial - Vol. 13, no. 37, Jan./Mar. 2015.

By incorporating the conservation of resource theory, this study examines how high-performance work practices (HPWPs) affect the employee's in-role performance (EIRP) and employee's task performance (ETP) during the coronavirus disease 2019 (COVID-19) pandemic. Furthermore, this study investigates how organization-based self-esteem (OBSE) and positive psychological capital (PPC) affect the relationship between HPWPs and outcomes of employees such as EIRP and ETP. A quantitative technique based on the survey method was used to gather the primary data of the investigation. Two hundred and (...) eleven bank employees working in different banks of Punjab and Pakistan participated in the survey process. The PROCESS-macro was used to test the relationship among the study constructs. Our results supported all the study hypotheses, however positive psychological capital did not moderate the indirect effect of high performance work practices on employee's task performance via organization based self-esteem. This study is the earliest of its kind that focuses on HPWPs and outcomes of employees amid the COVID-19 pandemic in a developing country like Pakistan. The findings of this study provide practical implications in the post and continuing pandemic situation for organizations to human resource management to redesign workforce strategies to increase their contribution and responses to realize organizational priorities. Although researchers have explored the topic in different sectors, scant studies have investigated the potential impact, barriers, and enabling mechanisms that function as a catalyst in HPWPs during the pandemic situation. (shrink)

On essaie ici de defendre l’idée que la production de foutaise est responsable en grande partie, et peut être centrale pour ce que nous appelons la post-vérité. La production de foutaise est basée sur l’attitude qui consiste à ignorer les normes de l‘assertion. Les conséquences de l’extension de cette attitude peuvent expliquer le défiance et le mépris pour la vérité et a connaissance qui envahissent nos sociétés, quand bien même on les appelle des « sociétés de connaissance ».

The hypothesis put forward in this essay is that bullshitting is in large part responsible for, and perhaps at the core of, what we call post-truth. Bullshitting is essentially the attitude of ignoring the norms of assertion. The consequences of the widespread character of this attitude can explain why contempt for truth and knowledge are so widespread in our societies, even though they are supposed to be “knowledge societies.”.

We now inhabit what cultural critics are increasingly calling the ‘postmodern’ age. I propose to explore here some of the implications of the advent of post-modernism for our understanding of the status of images and imaging. Indeed, this question is of added relevance when one considers that post-modern culture is frequently referred to as a ‘civilization of the image’ (a phrase first used by Roland Barthes).

We now inhabit what cultural critics are increasingly calling the ‘postmodern’ age. I propose to explore here some of the implications of the advent of post-modernism for our understanding of the status of images and imaging. Indeed, this question is of added relevance when one considers that post-modern culture is frequently referred to as a ‘civilization of the image’ (a phrase first used by Roland Barthes).

Corporate social responsibility has grown on the corporate agenda and is at the heart of today’s corporate culture. While much research has examined CSR strategies and effects, the effects of post-crisis CSR communication have received relatively little academic attention. Therefore, this paper uses two experimental studies to examine several key contingency factors that influence consumers’ responses to post-crisis CSR initiatives. Results suggest that consumers demonstrate more favorable responses when a company launches a CSR initiative congruent with (...) the crisis issue, or when the crisis is the result of an accident rather than a transgression. Further, the congruence between the crisis issue and the pre-crisis CSR initiative moderates the consistency effects between pre- and post-crisis initiatives. Such findings should be understood by considering the mediating role of corporate CSR motives’ consumer attributions, which was evidenced in this study. This study theoretically contributes to an improved understanding of the underlying mechanism of the post-crisis CSR information process and managerially contributes to the strategic development of effective post-crisis CSR initiatives given a particular situation. (shrink)

BackgroundIn Italy, the COVID-19 pandemic has caused a collective trauma. Post-traumatic growth has been defined as the subjective experience of positive psychological changes as a result of a traumatic event. PTG can involve changes in five psychological main dimensions: relating to others, new possibilities, personal strength, spiritual change, and appreciation of life. In the context of national emergencies, those PTG dimensions encompassing changes at the social level can play a role in coping strategies that involve a renewed sense of (...) self and one’s social identities, including national identities, and in turn, foster a stronger sense of trust and connection to others.AimTo investigate how each of the five PTG dimensions mediates the association between the salience of national identity and interpersonal trust in a sample of Italian young adults. Trust in national and European institutions were expected to positively predict the strength of the Italian national identity which in turn was expected to be positively associated with interpersonal trust, and the PTG relating to others dimension to mediate this association.MethodThis study involves the secondary analysis of data from a representative sample of 2,000 Italian young adults. Participants completed a web survey during the peak of the COVID-19 crisis in Italy with measures of trust in EU and national institutions, national identity, interpersonal trust, and the PTG Inventory. Structural equation modeling procedures were employed for key hypotheses tests.ResultsTrust in national institutions positively predicted national identity, which in turn was positively associated with interpersonal trust. Evidence of a full mediation effect of the PTG relating to others dimension on the association between national identity and interpersonal trust was found.DiscussionFindings contribute to clarify the psychological responses to collective traumas. In the context of Italy’s COVID-19 crisis, trust in national institutions reinforced Italian national identity, which was in turn associated with greater interpersonal trust, but only when psychological responses to the trauma involved changes in how individuals perceived and related to others, and not merely a focus on the self. Theoretical and practical implications are discussed. (shrink)

Despite a relatively healthy financial sector, the Japanese economy contracted 6.3% in 2009 during the global financial crisis (GFC) after the Lehman shock, the starkest drop among the OECD countries. Since then, the Japanese economy has been slow to recover, although the Japanese government has implemented multiple economic stimulus packages with a high aggregate value.

The COVID-19 crisis has generated a severe and negative psychological impact worldwide. Despite this, it is also possible to experience post-traumatic growth. This study aimed to longitudinally explore the prevalence of PTG in the Spanish population and test a predictive model for PTG from resilience, post-traumatic stress symptoms, and participation in social activities. Data were collected longitudinally in March, July, and November 2020 via an online survey. About 20% of the sample showed moderate-high levels of PTG, with (...) no significant differences over time. The predictive model explained 19% of the variance in PTG, showing that the inverse relation between resilience and PTG was mediated by PTSS. Additionally, participation in social activities acted as a predictor of PTG. Women, young people, those who had lost their job and people who had experienced COVID-19 symptoms or the loss of a loved one presented higher PTG. Thus, people have experienced positive changes, but these did not protect them from adverse symptomatology. (shrink)

The activity of any socio-economic system is associated with the instability of the external environment and the presence of negative factors influencing its functioning, which, in turn, can provoke the emergence of crisis phenomena, slows down the process of development of the organization and makes it less effective. The prerequisites for this may be factors that are formed not only in the external, but also in the internal environment. This issue is of particular relevance today, in the context of (...) the existence of the consequences of the pandemic in the world. Many years of experience in the activity of socio-economic systems in a market environment shows that this problem remains relevant to them even now in today's postmodern world. Successful overcoming of crisis situations depends on the effectiveness of anti-crisis management and management of anti-crisis potential, the type of crisis. After all, each crisis situation, which is formed under the influence of specific factors, has a clear characteristic and belongs to a certain category. With this information, you can form a clear plan of management actions to effectively overcome the crisis in socio-economic systems. But in order to determine what types of crises affect the activities of socio-economic systems, it is first of all necessary to determine the types of crises in socio-economic systems. The article analyzes the main features of the functioning of today's socio-economic system and the impact of such post-pandemic consequences on it. (shrink)

The growing cultural complexity in the face of new immigration waves influences the public understanding of religious diversity. The two central questions of this article are as follows: first, ‘how much religious difference and of what kind is compatible within Europe?’ and second, ‘to what extent can Muslim diversity be integrated into Europe?’. This article undertakes an investigation of these questions and explores the extent to which discourses on religious diversity imply boundary making and aim at limiting the religious freedom (...) of Muslims. Empirically, I scrutinize press coverage between 2009 and 2010, the years in which the minarets ban entered the sociopolitical arena of European public debate. The methodology adopts a social network analysis to uncover semantic macro-structures and elicit common discourses in the press of France, Germany, Italy and the United Kingdom. Subsequently, discourse analysis of relevant samples is applied to examine textual strategies used to legitimate inclusion or exclusion of religious difference. (shrink)

Finishing this essay exactly one year after the official arrival of the SARS-COV-2 virus in Belgium and the Netherlands—where the cartographers of this essay are currently located—it is safe to say that the COVID-19 pandemic has immensely impacted our day-to-day lives. The pandemic has not only forced us to question various taken-for-granted existential certainties and luxuries provided by a capitalist system out to destroy the earth but has also re-spotlighted post-Enlightenment critiques of the human subject. If these pandemic times (...) are indeed more-than-human, then the clock is ticking for the discipline of philosophical anthropology to face these post-anthropological facts and receive what feminist science studies scholar Donna J. Haraway has aptly called a thorough dose of “epistemological electroshock therapy” (1988, p. 578). Taking Haraway’s foregoing call and the idea of thinking-with the (end of the) Anthropocene seriously, we construct a critical cartography of Emmanuel Levinas’ take on philosophical anthropology in dialogue with other major philosophical anthropologists and feminist new materialists while arguing for a post-anthropology for the Chthulucene. (shrink)

The earthquakes which struck Nepal’s capital in 2015 were humanitarian disasters. Not only did they inflict tragic loss of life and livelihoods, they also destroyed parts of the Kathmandu Valley’s unique UNESCO World Heritage site. These monuments were not just ornate structures but living monuments playing central roles in the daily lives of thousands, representing portals where the heavens touch earth and people commune with guiding deities. Their rehabilitation was also of economic importance as they represent a major source of (...) tourist income and employment. Unfortunately, the social and political desire for rapid reconstruction resulted in the swift removal of many traditionally constructed foundations and their replacement with modern materials without assessments of whether they contributed towards the collapse of individual monuments. These actions, combined with the wholesale removal, mixing and dumping of modern and historic debris, contributed to a second, equally destructive, cultural catastrophe – irreversible damage to Kathmandu’s Medieval fabric, in a process which frequently excluded local communities and custodians. This case study draws from our collective reflections and lessons learned from our attempts to enable equitable and ethical research partnerships between UK and Nepali colleagues as well as local communities in the debris of the Kasthamandap, Kathmandu’s eponymous monument. After briefly describing the potential of mobilising archaeologists in post-disaster contexts and outlining the challenges of undertaking research in such a setting, our case study utilises the TRUST Code to assess the character and success of our multidisciplinary collaboration in a time of crises. (shrink)

For quite some time there has been a collective perception of a moral crisis in post- Mao China. This perception is informed by standards held by members of Chinese society rather than by standards outside of it. In this article, the author attempts to lay the groundwork for a philosophical analysis of this moral crisis. He first explains why it is appropriate to speak of a moral crisis and then examines the structure of the crisis. (...) This examination is partly conceptual and partly causal. The conceptual section of the article discusses terms frequently used in connection with the crisis and introduces some terms and distinctions of the author’s own for further clarity. The causal section traces the moral crisis to a crisis of identification with moral authority or exemplars, the latter crisis in turn containing important clues to the structure of self and agency in Chinese moral culture. (shrink)

French thought in the twentieth century is typically described as marked by a major fault line, a rupture or grande coupure, that emerged in the 1960s, the heyday of the ‘crisis of the subject.’ Before this time French philosophy, together with associated fields, were focused on issues of subjectivity—first in the vein of Bergsonian vitalism but then shifting, with Sartre and Merleau-Ponty in the late 1930s and 1940s, to forms of phenomenology and existentialism inspired first by Husserl and then, (...) even more decisively, by Heidegger.1 But starting mid-century, developments in the ‘human sciences’ of linguistics, anthropology, and psychoanalysis began to offer a different.. (shrink)