I examine the morality of sport fishing by focusing on the respect that anglers show for the interests of fish compared to the respect that hunters show for their game. Angling is a form of hunting because of the strong link between these two activities in literature, in management, and in the individual’s participation in both angling and hunting, and in the similarity of both activities during the process of pursuing an animal in order to control it. Fish are similar (...) in many ways to animals that are hunted, including their interests in survival and in avoiding pain. These interests need to be considered by anglers for moral reasons. All hunters and anglers value their sport with animals more than they respect the lives of animals they pursue. Hunters are, therefore, similar to anglers in the respect that they show for the survival interests of their game animals. Hunters, however, are significantly different from anglers in the respect that they show for an animal’s interest in avoiding pain and suffering. While hunters make every effort to reduce pain and suffering in their game animals, anglers purposefully inflict these conditions on fish. These similarities and differences have three important consequences: (1) The moral argument justifying the killing of animals for sport in hunting must apply to all of angling as well. (2) Angling, unlike hunting, requires a second justification for the intentional infliction of avoidable pain and suffering in fish. (3) If ethical hunters hold true to their principle of avoiding all suffering in the animals that they pursue, then hunters must reject all sports fishing. (shrink)

This is the first collection of essays examining Paul Ricoeur's writings on law, bringing together eminent Ricoeur scholars from around the world to demonstrate the importance of Ricoeur's philosophy for the juridical field while offering new paths to extend and build on his work.

Since the publication of the In Memoriam of Stefan George in “Understanding and Believing. Essays by Jochim Wach edited by Joseph Kitagawa”, the George-circle is seen as a major source for Wach's understanding of religion. According to the author nature is not a realm of abstract laws but the place where the divine reveals itself in the physical. Yet the In Memoriam was not composed by Wach, but by Gerardus van der Leeuw in 1934 and happend, by chance, to (...) find its way among the posthumous papers of Wach. From other statements we know that Wach rejected pagan conceptions of the epiphany of the divine. Nevertheless there exists an impact of the George-circle on Wach's sociology of religion. He was an early reader of Max Webers “Sociology of Religion ”, in which Weber chose as perspective a growing disenchantment of the world. Wach adopted the typology, but rejected Weber's systematics. The reason can be found in his essay on the relationship between Master and Disciple from 1925. Here he analyzed the George-circle as a case in point that the charisma of a master possesses a metaphysical quality that is resistant against the power of disenchantment. In contrast to Weber who correlated the varieties of religious communities with social conditions, Wach studied them as variations of genuine religious expressions. (shrink)

I examine the morality of sport fishing by focusing on the respect that anglers show for the interests of fish compared to the respect that hunters show for their game. Angling is a form of hunting because of the strong link between these two activities in literature, in management, and in the individual’s participation in both angling and hunting, and in the similarity of both activities during the process of pursuing an animal in order to control it. Fish are similar (...) in many ways to animals that are hunted, including their interests in survival and in avoiding pain. These interests need to be considered by anglers for moral reasons. All hunters and anglers value their sport with animals more than they respect the lives of animals they pursue. Hunters are, therefore, similar to anglers in the respect that they show for the survival interests of their game animals. Hunters, however, are significantly different from anglers in the respect that they show for an animal’s interest in avoiding pain and suffering. While hunters make every effort to reduce pain and suffering in their game animals, anglers purposefully inflict these conditions on fish. These similarities and differences have three important consequences: (1) The moral argument justifying the killing of animals for sport in hunting must apply to all of angling as well. (2) Angling, unlike hunting, requires a second justification for the intentional infliction of avoidable pain and suffering in fish. (3) If ethical hunters hold true to their principle of avoiding all suffering in the animals that they pursue, then hunters must reject all sports fishing. (shrink)

Anglers frequently justify their sport on the basis of nature conservation. According to this utilitarian equation, harming fish by angling is balanced by conservation of nature. To qualify as justification for angling, nature conservation must arise from and be connected to angling, a connection achieved by sport fisheries management. Management practices are, therefore, evaluated to determine if, on the whole, these practices are beneficial to nature and, if these benefits “outweigh” harms caused to nature by management and to fish by (...) angling. Although not conclusive, according to this analysis, harms caused to nature by both sport fisheries management and to fish by angling “outweigh” angling related benefits to nature. Consequently, the justification of angling on the basis of nature conservation is dubious at best. (shrink)

This book contextualizes Paul Ricoeur’s philosophy through the lens of philosophical anthropology. It shows how Ricoeur renews this tradition by developing a hermeneutic of human self-expression, a phenomenology of the capable human, and an ethics of life lived “with and for others in just institutions.”.

Despite growing concerns that children tend to avoid the news, the reasons why have received little research attention. Therefore, the current study aims to develop and test a model conceptualizing the relations between children’s news consumption, news avoidance, emotional responses, and parent and child mitigation strategies. The model was tested using data collected during the first year of the COVID-19 pandemic. The current, preregistered, survey study was part of a longitudinal project and used data from the second wave. Data were (...) collected in November/December 2020 among 510 children. Findings showed that children who consumed more news during the pandemic avoided pandemic news less often. Children who experienced more anxiety-related behaviors regarding pandemic news avoided pandemic news more often. The relation between news consumption and emotional responses was stronger for children who experienced restrictive parental mediation more often, indicating that this was not an effective parental mediation strategy for tempering their emotional responses. Children with higher levels of emotional responses used reactive coping strategies more often. However, this did not seem to be an effective strategy against pandemic news avoidance because none of the strategies had a negative relation with pandemic news avoidance. Distancing was even positively related to pandemic news avoidance. Although the current study was not able to fully unravel how news avoidance-related constructs relate to one another, we were able to get some important insights guiding future research. Specifically, it is of crucial importance to unravel the mechanisms that increase the chance of children’s news avoidance and those that mitigate it, to build interventions to counteract news avoidance and to protect children from the negative emotional consequences by news consumption. (shrink)

The aim of this article is to examine how Ricœur’s critique of Husserl’s and Levinas’s notions of intersubjectivity informs his own alternative conceptualization of the intra- and interpersonal as a complex intertwining of moral selfhood and a just community. My first assumption is that law, as a prescriptive intervention in the social structure of our communal life, presupposes a phenomenology of our “being with others”. My second assumption is that Ricœur’s entire philosophical anthropology, and specifically his ideas on ethics, legality (...) and justice, can be read as a prolonged response to Husserl’s solipsistic deadlock in the famous Fifth Cartesian Meditation. Taken together these two assumptions connect Ricœur’s early analysis of phenomenology with his complex reconceptualization of moral selfhood in Oneself as Another, culminating in the ethical maxim of “a good life with and for others in just institutions.”. (shrink)

Emphasizing the predictive success and practical utility of psychological science is an admirable goal but it will require a substantive shift in how we design research. Applied research often assumes that findings are transferable to all practices, insensitive to variation between implementations. We describe efforts to quantify and close this practice-to-practice gap in education research.

The Dutch Paediatric Association reports consensus among its members regarding the necessity to take the future quality of life into account when reaching decisions regarding the continuation or dis-continuation of life-prolonging treatment. The paramount importance of the discussion with the parents is stressed. Dissension exists regarding active euthanasia in the newborn, both opinions being respected. If dissension exists within the profession parents should be informed and if necessary referred to a doctor who shares their moral views.

This paper evaluates the ways in which European business schools are implementing sustainability and ethics into their curricula. Drawing on data gathered by a recent large study that the Academy of Business in Society conducted in cooperation with EFMD, we map the approaches that schools are currently employing by drawing on and expanding Rusinko’s :507–519 2010) and Godemann et al.’s matrice of integrating sustainability in business and management schools. We show that most schools adopt one or more of the four (...) approaches outlined by Godemann et al.. However, we also argue that a fifth dimension needs to be added as the existing matrices do not capture the systemic nature of such curricular initiatives and how these are influenced by internal factors within the business school and external factors beyond. We suggest calling this fifth dimension ‘Systemic Institutional Integration’ and demonstrate that any business school which aims to integrate sustainability further into the curricula cannot succeed without the following: Systemic thinking and systemic leadership, Connectedness to business, the natural environment and society and Institutional capacity building. Utilising further literature and the answers provided by the deans and faculty, we discuss each factor in turn and suggest paths towards the successful systemic institutional integration of sustainability and ethics into management education. (shrink)

Take the following version of scientific realism: we have good reason to believe that (some of the) current scientific theories tell us something specific about the underlying, i.e. unobservable, structures of the world, for instance that there are electrons with a certain electric charge, or that there are viruses that cause certain diseases. Popper, the rationalist, would not have adhered to the proposed formulation of scientific realism in terms of the rationality of existential beliefs concerning unobservables. Popper did not believe (...) in belief. According to Van Fraassen, the empiricist, one may yet have a rational existential belief concerning unobservables, given a liberal notion of rationality of belief. In this paper I will investigate to what extent a reassessment of both Popper’s rejection of the rationality of belief and Van Fraassen’s reformulation of the rationality of belief, points towards a new and pragmatist dissolution of the ‘problem of scientific realism’. (shrink)

The design of collaborative robotics, such as driver-assisted operations, engineer a potential automation of decision-making predicated on unobtrusive data gathering of human users. This form of ‘somatic surveillance’ increasingly relies on behavioural biometrics and sensory algorithms to verify the physiology of bodies in cabin interiors. Such processes secure cyber-physical space, but also register user capabilities for control that yield data as insured risk. In this technical re-formation of human–machine interactions for control and communication ‘a dissonance of attribution’ :7684, 2019. https://doi.org/10.1073/pnas.1805770115) (...) is created between perceptions of phenomena, materials and decision-making. This reconfigures relations not only between humans and machines, objects and subjects, but possibly disrupts attributive functions in the social system of Law. What it requires is shifting a legal accountability for action from a sovereignty of the human to a new materialist account based on a ‘cognitive assemblage’ between physiological data, computation and algorithmic sensing. This paper investigates the function of law as a guidance system to acknowledge this account of sensory and algorithmic computation as autonomous ‘sensing agents’ that may be accountable in situations of risk. This assemblage of robotic computation and sensory determination requires a clearer legal differentiation across the current static terminologies of person, property, liability and rights that maintain strict separations of object from subject. To neglect this, we argue, law will solely impute attributions of error to humans despite evidence of operation via mutual control. (shrink)

El propósito de la investigación que hemos realizado es poner de relieve la figura de Cecilia G. de Guilarte, escritora y periodista. Comenzó siendo una militante anarquista de la CNT y única mujer corresponsal de guerra en el Frente Norte republicano durante la Guerra Civil española, defendiendo sus ideas políticas y trabajando, también, como articulista en revistas de Cataluña. Con la pérdida de la guerra y su salida de España, su evolución ideológica y cambio político hacia ideas republicanas quedó reflejado (...) en el carácter de su producción literaria durante los años de exilio en México. Fue destacada su labor profesional como corresponsal en un ambiente propio de los hombres durante unos años difíciles y mantuvo su actividad creativa durante toda su vida, representando una nueva imagen de mujer luchadora y defen-sora de unos ideales avanzados para la época. Como consecuencia de los cambios producidos en su trayectoria vital y profesional, la escritora logrará apartarse de un estilo con tintes políticos y emergerá la figura de una autora literaria plena. Para acceder a los datos hemos consultado archivos, documentos, periódicos y libros, tanto de la Guerra Civil como de la diáspora y hemos entrevistado a familiares de Cecilia G. de Guilarte. (shrink)