Developing countries need to reform legislation to ensure the global supply firms in ready-made garment industry is adequately addressing obligations of social responsibility. Literature typically focuses on strategies for raising responsible standards in global buying firms within the RMG industry, but fails to focus on implementing strategies for suppliers in developing countries. This article addresses this gap by specifically focusing on the RMG industry in Bangladesh, the home of the third largest RMG supplier in the world. It concentrates on analysing (...) how and to what extent the law can assist in developing social responsibility performance of the RMG manufacturing firms in developing countries. It ultimately concludes that a new governance approach in laws can effectively increase the social responsibility practice standards of an industry where global buying firms are profit-driven and governmental agencies are either inadequate or corrupt. (shrink)

This paper is an attempt to discuss the connections between Dante’s Divine Comedy and the poetic representations of the extermination of Jews during World War II. The work of the Italian master proves to be a point of reference for many Polish and Polish-Jewish poets in their search for the right language to describe the brutal reality of the Holocaust, to render the cruelty of this crime and the immense suffering of its victims, to testify about their own experience, and (...) to pay a tribute to the murdered. The poetry discussed in this text was written, among others, by Michał Maksymilian Borwicz, Izabela Gelbard, Janina Podlodowska, Krystyna Żywulska, and Andrzej Bursa. The references to the Divine Comedy are made in two ways and serve two basic purposes. Firstly, their aim is to portray the Holocaust as a reality confusingly similar to Dante’s inferno, secondly, they are to present the Holocaust as a reality far worse, more brutal and more gruesome than Dante’s hell. The second of the abovementioned ways of poetic presentation of the experience of the Shoah is very often connected with bitter irony, characteristic especially for Jewish art and sometimes directed against the sender of the message itself. In the course of analysis and interpretation, the phenomenon of universalization and partial decontextualization of originally religious motifs comes to the fore. The author argues that the reality of the Shoah can be compared to the devil’s abyss only if this abyss is no longer perceived as the place of eternal and just condemnation for sinners. The twentieth-century “hell” of concentration camps and ghettoes, though associated with Dante’s inferno, is not the place of deserved punishment, but of cruel crime and of immense, blameless and unjustifiable suffering. (shrink)

The paper has an ordering character with regard to the current discussions on the issue formulated in its title, and it contains of three parts and conclusion. In the first part some standard functions of theoretical constructs have been presented, e.g. laws, hypotheses, and scientific theories. The most representative among them is the projective function (pro- and retro-gnosis) and the explanatory one. In the set of such functions we find also the inferential role, which is presented in the second part (...) of the paper for traditionally comprehended theoretical constructs. The third part focuses on an alternative approach to the theoretical constructs of inference, i.e. inferences that are actually used in research practice. An important role is given to inconclusive forms of inference. Some schemes of heuristic inferences have been given here, a fact that does not belittle the role of formal logic in the theory of reasonings that occur in science. The methodological position presented in the paper is clearly combined with the epistemological version of scientific realism. (shrink)

While establishing the first type of relevancy, one takes into account the standard issues of the classical philosophy of nature. In particular, they are focused on the question of hylomorphism, evolutionism and miraculous events. This type of relevancy is defined through the relationships between the results of the natural sciences. They imply philosophical problems, a fact that enables us to establish the relationships between these sciences and theology. As a rule, it is the philosophy of nature and philosophy of God (...) (I. G. Barbour, A. Anderwald) that play the role of mediators between the natural sciences and theology. The problems in question continue the relationships between evolution and creation, between science and religion, or religious faith, and between theology and the natural sciences. A discussion on the second type of relevancy depends to a large extent on the aspectual additional definitions of its terms. Obviously, they contain the concepts of science, philosophy, worldview, ideology, religion, and theology. These explicative manoeuvres allow us to take advantage of the strategies, introduced beforehand, of establishing the relationship between science and religion. It is essential for our context to construct a coherent image of the world, an image that is characteristic of the philosophy of nature. This image combines some aspects of science, philosophy, including metaphysics, ethics, and theology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Bridge From Analysis to Action:Psychodynamic Analyses of Religion and Michael S. Hogue's American ImmanenceAJ Turner (bio)I. IntroductionThe purpose of this essay is to work constructively with Michael S. Hogue's groundbreaking American Immanence: Democracy for an Uncertain World to demonstrate how psychodynamic analyses of religion are essential theoretical allies in the fight for resilient democracy. The "revolution in mind"1 that psychodynamic approaches contribute, especially in their analyses of religion, (...) both complements and complicates socio-political theory as a whole. In the improvisational spirit of "yes-and," the goal here is not to identify and decry the failures and shortcomings of Hogue's theopolitical vision but rather to inspire the recovery of a sibling discourse—a kind of "rebirth of a forgotten alternative"2—that also draws deeply from the American immanental tradition in order to add psychodynamic depth to Hogue's timely and important analysis. Psychodynamic theories of religion shed light on how symbolic identifications, including and especially ultimate concerns, structure personal and collective experience. By engaging religion and theology sympathetically, constructively, and creatively, theorists such as Rollo May, Gordon Allport, Karen Horney, Erich Fromm, and Ernest Becker departed from the skepticism, reductionism, and dismissal that characterized psychoanalytic analyses of religion in the wake of Freud.3 Each of these figures, and especially Becker whose work will be a focus in this essay, are noteworthy interlocutors for extending Hogue's theopolitical theorizing of resilient democracy, particularly in how they drew unique inspiration from the American immanental tradition [End Page 44] in their social analyses. In this respect, they provide a more robust theorization of the psychosocial conditions of the associational ethos needed to connect Hogue's conception of resilient democracy with forms of agonistic organization and democratic activism. Briefly stated, psychodynamic approaches are a helpful bridge for connecting these proposals to strategies of organization, their impediments, and collective action.In this way, both psychodynamic analyses of religion and Hogue's theopolitical innovation insist that no revolutionary political change is possible, and certainly not of the kind or scale needed to counter our wickedly entangled global crises, without a deep engagement with theological imaginaries. They differ, however, in their theoretical aims. Whereas Hogue compellingly argues for the political upshot of a theology deriving from the American immanental tradition, psychodynamic analysts of religion focus on the function of ultimate concerns in individual and collective life. In other words, American Immanence rests on a methodology of analyzing the philosophical and theological assumptions that have contributed to our climate crises and then presenting clear and compelling articulation of an alternative paradigm meant to open up new ways of being. In contrast psychodynamic analyses leverage conceptual clarity of psychic reality for the fundamentally therapeutic aim of transformation. At their best, both approaches share what could be called an etiological orientation to ontological questions in order to provide liberative alternatives through rational understanding and clarification, but the terrain, and thus the problems they hope to mitigate in their analyses are focused differently. Extending the visual metaphor, they are different lenses highlighting different areas of the same landscape. Furthermore, it must be said that neither are sufficient in themselves, but the psychodynamic theorists of religion to be highlighted in this essay share deeply with Hogue's heading in American Immanence.II. A Problematic AssumptionIn emphasizing and attempting to explain4 the role of non-rational processes in the both individual and social processes of perception and organization of experience, psychodynamic theories confound a widely held and problematic assumption that the triumph of rational analysis is the hallmark for building the society to which we should aspire. Political theory in general, [End Page 45] especially as it has taken its cues from a rationalist legacy about the inherently liberating force of Reason, has been weighted toward an assumption that its task of exposing the mystifications of power would suffice in inspiring more "rational" and therefore necessarily equitable social organization. This speaks to the longstanding socio-political interest in "consciousness raising" tactics, which are often meant to dispel "false consciousness." It even comes across in the emphases of Deweyan pragmatists on education. Psychologists of all stripes point out that this approach... (shrink)

W artykule jest suponowana opozycja między statyką i dynamiką nauki. Przez naukę rozumiemy głównie nauki empiryczne, zwłaszcza przyrodnicze, lub nauki ścisłe (sciences), inaczej: matematyczne przyrodoznawstwo. Przy doborze kategorii jako przedmiotu podjętych analiz kierowano się racjami badawczymi oraz odwołującymi się do praktyki naukowej i metanaukowej. Kontekstowe objaśnienia tych obiektów relatywizowano do sytuacji poznawczej potencjalnych odbiorców. Uwzględniano zarówno adeptów, jak i profesjonalnie zainteresowanych refleksją nad czynnościowo i wytworowo ujmowaną nauką. Podjęte zagadnienia są rozpatrywane poprzez stopniowe dyskusje aspektywnie wyselekcjonowanych problemów. W rozpatrywanej perspektywie (...) należą do nich: ramowe stanowiska; terminy-klucze; statyka/dynamika nauki; rewolucje w filozofii nauki; dwa konteksty; nowa filozofia nauki; nurt normatywny i deskryptywny; kategoria rewolucji naukowych; super-, supra- i maksiteorie jako jednostki ponadteoretyczne; problematyka aksjologiczna; pluralizm filozofii nauki; problem / teoria problemu; wartość — kategoria z zakresu aksjologii epistemicznej; dalsze zagadnienia filozofii nauki; charakterystyka opracowania. (shrink)

For many Christians, personal experiences of God provide an important ground or justification for accepting the truth of the gospel. But we are sometimes mistaken about our experiences, and followers of other religions also provide impressive testimonies to support their religious beliefs. This book explores from a philosophical and theological perspective the viability of divine encounters as support for belief in God, arguing that some religious experiences can be accepted as genuine experiences of God and can provide evidence for Christian (...) beliefs. (shrink)

A. W. Price explores the varying ways in which context is relevant to our reasoning about what to do.

Publicación compilatoria que recoge los avances que en los últimos tiempos se han producido en materia normativa sobre acceso a los recursos genéticos, en un intento por implementar los principios del Convenio sobre la Diversidad Biológica (1992).