Scaffolds are fundamental to many cellular signaling pathways. In this essay, a novel class of scaffolds are proposed, whose action bears striking resemblance to kinetic proofreading. Commonly, scaffold proteins are thought to work as tethers, bringing different components of a pathway together to improve the likelihood of their interaction. However, recent studies show that the cytoskeletal scaffold, anillin, supports contractile signaling by a novel, non‐tethering mechanism that controls the membrane dissociation kinetics of RhoA. More generally, such proof‐reading‐like scaffolds are distinguished (...) from tethers by a rare type of cooperativity, manifest as a super‐linear relationship between scaffold concentration and signaling efficiency. The evidence for this hypothesis is reviewed, its conceptual ramifications are considered, and research questions for the future are discussed. (shrink)

Efforts to build research capacity and capability in low and middle income countries (LMIC) has progressed over the last three decades, yet it confronts many challenges including issues with communicating or even negotiating across different cultures. Implementing global research requires a broader understanding of community engagement and participatory research approaches. There is a considerable amount of guidance available on community engagement in clinical trials, especially for studies for HIV/aids, even culturally specific codes for recruiting vulnerable populations such as the San (...) or Maori people. However, the same cannot be said for implementing research in global health. In an effort to build on this work, the Pakistan Institute of Living and Learning and University College London in the UK sought to better understand differences in beliefs, values and norms of local communities in Pakistan. In particular, they have sought to help researchers from high income countries (HIC) understand how their values are perceived and understood by the local indigenous researchers in Pakistan. To achieve this end, a group discussion was organised with indigenous researchers at Pakistan Institute of Living and Learning. The discussion will ultimately help inform the development of a cultural protocol for researchers from HIC engaging with communities in LMIC. This discussion revealed five common themes; (1) religious principles and rules, (2) differing concepts of and moral emphasis on autonomy and privacy, (3) importance of respect and trust; (4) cultural differences (etiquette); (5) custom and tradition (gift giving and hospitality). Based on the above themes, we present a preliminary cultural analysis to raise awareness and to prepare researchers from HIC conducting cross cultural research in Pakistan. This is likely to be particularly relevant in collectivistic cultures where social interconnectedness, family and community is valued above individual autonomy and the self is not considered central to moral thinking. In certain cultures, HIC ideas of individual autonomy, the notion of informed consent may be regarded as a collective family decision. In addition, there may still be acceptance of traditional professional roles such as ‘doctor knows best’, while respect and privacy may have very different meanings. (shrink)

Bhakti marga is one of the three important paths of attaining spiritual advancement. The concept is as old as Vedas, developed and elaborated periodically and gradually. In the medieval India ‘Bhakti’ was spread all over the country through Sant Kabir. This paper aims at describing the concept of Bhakti according to Sant Kabir. The essence of Bhakti is love; the best and appropriate method to unite man with God. It is very subtle in nature. Inculcating love in one’s (...) own heart is a challenging task. Bhakti marga is not a velvet path, though it sounds so sweet. It’s a heroic path. One needs to be desperate enough to follow this path. A passive, timid and lazy person can never attain the great gift of love. In the great adventure of uniting the soul with God, mind plays the role of villain, creating obstacles at every step. Man must be skillful enough in removing those obstacles. Keeping the constant company of true people helps man to strengthen his vision and aim. The need of the Guru (spiritual adept) is insisted in this great endeavour. But, one must be careful enough in choosing a real Guru. Love towards God cultivates love towards fellow beings, which is very much needed in this unfriendly, in secured and ruthless world. It is in the hands of man to choose either to follow the path of love or the world of war. (shrink)

Few modern artists so consistently embodied a fuzzy logic of their own as did the Indian painter Maqbool Fida Husain (1915 – 2011). His critics tried to define him as a reckless defamer of Hindu values, but another way to define him is as a dutiful devotee of a vision that was inclusive, rather than exclusive, and that understood all boundaries and identities as fluid or blurry, rather than as fixed and immutable. Or one might say that Husain (...) strove to project what Ashis Nandy has called “Indian-style secularism,” celebrating creation, humanity, and beauty in the multiple religious forms of the subcontinent. Having lived and painted in India all his life, he was forced into exile in his nineties by right-wing Hindu politicians. In London, he continued to work on a new interpretation of Indian civilization as universally relevant, in a sequence of paintings with themes from the Mahabharata, while, in Doha, a royal patron commissioned him to paint a series relating Islamic and Christian civilization. The two series are shown, in this essay, to best exhibit Husain's view of “all distinctions” as “political, artificial.”. (shrink)

Muḳātil b. Sulaymān’s (d. 150/767) tafsīr named al-Tafsīr al-kabīr, is accepted as the first completed tafsīr that has reached us from the early sources of tafsīr literature. One of the issues that the mufassir, deals with emphatically by emphasizing the concealment of the Prophet’s tabs̲h̲īr in the Bible. The Mufassir make a connection between the concealment of the Prophet’s tabs̲h̲īr and the falsification of the Bible. When we examine the verses that Muḳātil commented to prove his claim related with falsification (...) of these books, we encounter the phenomenon of takhṣīs in tafsīr. Takhṣīs is a term used in the literature of fiḳh method, in the sense of explaining with a word, with a proof, that some of the individuals it covers are meant. Considering the content of this term, it is understood that Muḳātil’s takhṣīs in tafsīr means limiting the meaning of words with many meanings to only one content. The main issue that prompted Muḳātil to make a takhṣīs in tafsīr is falsification. The issue of falsification of the Bible has been a subject that attracted the attention of Muslim scholars. Because in the Ḳurʾān, the distortion of the Torah is described in the following terms: يحرفون “they distort”, فبدل “altered”, يلون السنتهم “who twist their tongues”, يكتمون “they conceal”, ولا تلبسوا الحق بالباطل “confound not truth with falsehood”, وتكتموا الحق “conceal the truth”, يكتبون الكتاب بِاَيْد۪يهِمْ “They write the book with their hands”. The Ḳurʾān’s statement on this matter encouraged the criticism of the scholars about the Torah. Among the issues criticized there are; tabs̲h̲īr of Muḥammad in previous books, the origin of the Torah, inaccuracy in chronological order, stylistic differences, information errors and contradictions. Among these criticisms directed at the People of the Book, Muḳātil focuses on tabs̲h̲īr. The main source that leads him to argue that Muḥammad was heralded in previous books is the verses of the Ḳurʾān. In addition to this, it is highly probable that the geography where the mufassir lived was also influential in shaping his criticisms. Considering the Jewish population in the neighborhoods where he lived, such as Balk̲h̲ and Marw, it is possible for the commentator to develop a dialogue with the Jews, and it is also possible that his criticisms will be shaped within the framework of these dialogues. Muḳātil’s falsification criticism is expressed in the context of the Prophet’s tabs̲h̲īr. However, the mufassir’s emphasis on tabs̲h̲īr goes beyond the criticism of falsification. The mufessir always keeps the issue alive on the reader’s agenda with short phrases such as “كتم أمر محمد / بكتمان أمر محمد Muḥammad’s subject is hidden in the Torah”, “نعت محمد / صفة محمد / Muḥammad’s qualification”. As far as we can determine, there are fifty-two verses in al-Tafsīr al-kabīr that Muḳātil consider directly related to tabs̲h̲īr. He deals with the issue of distortion in thirty-eight verses. The number of verses that the mufassir associates with both distortion and tabs̲h̲īr is thirty-six. The number of verses that he does not associate with falsification but only about tabs̲h̲īr is twelve. Among them, it has been determined that Muḳātil made takhṣīs in the interpretation of forty-eight verses in total. When we classify his takhṣīs’s, we can form a tidy framework under four main headings: in the interpretation of sila sentences, idioms and idiomatic expressions, determining the content of words, and indicates of pronoun. Since the thought of tabs̲h̲īr is one of the main motifs in the mind of the commentator, his tafsīr’s follow a parallel course to this motif. In the interpretation of many verses, there are examples of interpretations that will legitimize this thought and confirm this claim. As a matter of fact, in the interpretation of the expression يلوون ألسنتهم بالكتاب “While reading the Book, they bend their tongues” in the 78th verse of sūrat āl ʿImrān, it is said that Muḥammad’s qualification in the Torah were deleted and other adjectives were written instead of it. In the tafsīr of the 37th verse of sūrat al-Nisāʾ, there are the expressions like this: “The concealment of Muḥammad’s tabs̲h̲īr and its removal from the Torah (بكتمان أمر محمد و محوه من التوراة)”. Muḳātil narrowed the content of the expression, which has a wide meaning area. This narrowing of the meaning is technically considered an example of takhṣīs. Other examples where takhṣīs made in tafsir are present in the interpretations of the phrases of guidance/aberration, right/false, belief/disbelief, verse, word, stinginess, knowledge, promise, declaration, turning away and the book of Allah. The tafsīr’s extreme loyalty to the context is accompanied by his limiting the meaning of words with broad content to a narrow content. (shrink)

The quality of the narrations of 'Abdullah b. Salih al-Misrî (d. 223/838), one of al-Bukhârî's famous teachers, in al-Jâmi al-Sahîh has been a matter of debate among hadîth scholars. Abdullah b. Salih, whose narrations are narrated by Abu Dâwûd, al-Tirmidhî and Ibn Mâjah, is an important figure whom al-Bukhârî interviewed and also narrated from him in his works such as al-Adab al-mufred, al-Kirâʾa Khalfa al-imâm and al-Târîkh al-kabîr. However, whether he narrated directly from him in al-Jâmi al-Sahîh has been a (...) matter of debate among the scholars of Hadith. Ismâ'îlî (d. 371/982) and al-Hâkim (d. 405/1014) claim that al-Bukhârî did not narrate any hadîth from him in his Sahîh, while al-Zaḥebî (d. 748/1347) and al-'Aynî (d. 855/1451) argue that he did. It is possible to say that this disagreement is due to two reasons. The first is that there are differences between the copies of the Sahîh, and the second is that al-Bukhârî mentioned some of the narrators in an incomplete form. In this study, we will investigate various copies of the Sahîh and focus on whether the person whose identity is mentioned as "Abdullah b. Sâlih", "Abdullah" and "Abû Sâlih" in them is really Abdullah b. Sâlih al-Misrî. In addition, we will touch upon the evidences relied upon by the muhaddithis who express an opinion on this issue in terms of narration and dirāyah, and we will also draw attention to how the sîgas of tahammul and âdâ used in the narrations should be understood. Finally, we will try to determine whether al-Bukhârî has made any tahrīj from 'Abdullah b. Salih in his Sahīh, and if so, for what purpose, i.e., for ihtijâj or istishhâd. (shrink)

In this book, Yaqub describes a simple conception of truth and shows that it yields a semantical theory that accommodates the whole range of our seemingly conflicting intuitions about truth. This conception takes the Tarskian biconditionals as correctly and completely defining the notion of truth. The semantical theory, which is called the revision theory, that emerges from this conception paints a metaphysical picture of truth as a property whose applicability is given by a revision process rather than by a fixed (...) extension. The main advantage of this revision process is its ability to explain why truth seems in many cases almost redundant, in others substantial, and yet in others paradoxical. Yaub offers a comprehensive defense of the revision theory of truth by developing consistent and adequate formal semantics for languages in which all sorts of problematic sentences can be constructed. Yaqub concludes by introducing a logic of truth that further demonstrates the adequacy of the revision theory. (shrink)

Osmanlılar, İbnü’l-Arabî’nin (ö. 638/1240) düşüncelerine ve kitaplarına büyük ilgi göstermiştir. Osmanlı padişahları da, devletlerinin kuruluşunu İbnü’l-Arabî'ye nispet eden rivayetlere değer vermiş ve onun fikirlerini desteklemiştir. Osmanlı’da kurulan medreselerin başında olan kişilerin, ilk dönem şeyhülislam ve kadıların İbnü’l-Arabî'nin fikirlerini yayma çabaları dikkat çekmektedir. Bu durum, İbnü’l-Arabî'nin Osmanlı toplumunda nazarî tasavvuf ekolünün sembolü haline gelmesine neden olmuştur. Şam toplumu ise genelde Osmanlı ile karşılaşmadan önce İbnü’l-Arabî’ye ve eserlerine az ilgi göstermekteydi. Şam’ın Osmanlı yönetimine girmesinden sonra ise bölgede İbnü’l-Arabî’ye ilgi artmıştır. Osmanlı valileri (...) ve kadıların İbnü’l-Arabî'nin kabrini ziyaret etmeyi gelenek haline getirmeleriyle daha da belirgin hale gelmiştir. Halk arasında da İbnü’l-Arabî’nin velayetine inanılarak büyük bir hürmet görmüştür. Bu gelişmeler Şam’da İbnü’l-Arabî’nin fikirlerinin yayılmaması açısından önem arz etmekdedir. Osmanlı döneminde, özellikle on altıncı yüzyılda İbn Kemal Paşa'nın desteğiyle İbnü’l-Arabî'ye olan ilgi artmıştır. On yedinci yüzyılda da bu ilgi devam etmiştir. Abdulganî en-Nablusî, on sekizinci yüzyılda İbnü’l-Arabî ekolünün önde gelen ismi olmuştur. On dokuzuncu yüzyılda, Emir Abdülkâdir el-Cezâirî'nin çabalarıyla İbnü’l-Arabî ekolüne mensup sufi ve âlimler çoğalmıştır. Bu dönemde İbnü’l-Arabî'nin evrâdı ve şerhleri de önem kazanmıştır. Şam ulemasından birçok kişi, özellikle Bahâüddin b. Abdülganî el-Baytar ve Muhammed Emin b. Muhammed Süveyd gibi şahsiyetler, İbnü’l-Arabî'nin eserlerini düzenli bir şekilde okumuş ve öğrencilere okutmuştur. Şam'da İbnü’l-Arabî'ye olan ilgi ve saygı, genel tasavvufî çizgi içinde amelî tasavvufa ağırlık verilmesine rağmen, nazarî tasavvufa yönelik bir eğilim göstermiştir. Şam toplumunda tarih boyunca İbnü’l-Arabî'nin şahsiyeti özel bir konum kazanmıştır. Onun için Şeyhu’l-Ekber gibi lakapların yaygınlaşması bunun göstergesi olmuştur. Âlimler ve mutasavvıflar İbnü’l-Arabî'nin öğretilerine büyük değer vermiş, özellikle baş eseri Fusûs’a önemli şerhler yazılmıştır. İbnü’l-Arabî'ye yönelik eleştiriler ve tartışmalar da yaşanmıştır. Özellikle Fusûsu'l-Hikem kitabındaki görüşleri bazı âlimler tarafından eleştirilmiş ve hatta tekfir edilmiştir. Ancak Osmanlı Devleti'nin resmi tutumu, İbnü’l-Arabî'ye destek vermek ve eleştirilere karşı çıkmak şeklinde olmuştur. Zamanla, İbnü’l-Arabî'nin eserleri savunulmuş ve eleştirilere cevaplar verilmiştir. Osmanlı valileri, Şam'da İbnü’l-Arabî'nin görüşlerine saldıran kişileri soruşturmuş ve cezalandırmıştır. Ancak bu tutum, Osmanlı fakihleri arasında da eleştiri ve karşıt görüşlerin ortaya çıkmasına neden olmuştur. İbnü’l-Arabî'nin kabri Osmanlı döneminde sürekli olarak ziyaret edilmiş, bu ziyaretler cuma geceleri özel olarak artmıştır. Osmanlı devlet adamları şeyhler ve âlimler, Şam'a girişlerinde önce İbnü’l-Arabî'nin kabrini ziyaret etmişlerdir. Kabir ziyaretine olan bu ilgi, zaman içinde önemli şahsiyetlerin defnedilme arzusuna dönüşmüş, Osmanlı büyüğü olan birçok kişi İbnü’l-Arabî'nin kabri yakınında gömülmeyi tercih etmiştir. Osmanlı devlet adamları ve şeyhlerinin İbnü’l-Arabî'nin etrafında defnedilme çabaları, bu bölgenin Osmanlılar dönemindeki etkisini göstermektedir. Osmanlı döneminde Şam'da İbnü’l-Arabî'nin öğretileri önemli ölçüde ilgi görmüş, devlet adamları, âlimler ve sûfîler tarafından benimsenmiştir. Osmanlılar, İbnü’l-Arabî'nin mirasını koruma ve destekleme amacıyla çeşitli önlemler almıştır. Ancak bu ilgi genellikle belirli gruplar arasında kalmış ve geniş kitlelere ulaşmamıştır. Tarikatlar genellikle İbnü’l-Arabî'nin vahdet-i vücûd anlayışına ilgi göstermiştir. Şam’da İbnü’l-Arabî'nin fikirleri zaman zaman eleştirilmiş ve savunulmuştur. (shrink)

Fārābī; Avicenna, 980-1037; Avempace, -1138 or 1139; logic; Islamic philosophy; history.

This article examines Moltmann’s analysis of intensional transitive verbs , and argues that the analysis fails because the key notion it employs, ‘variable satisfier’, is inconsistent.

Drawing from the Boulding''s (1956) framework for general systems theory, the need to employ richer paradigm in the study of organizations (Pondy and Mitroff, 1979) is reiterated. It is argued that a better understanding of organizational ethical behavior is contingent upon viewing organizations as symbol processing systems of shared language and meanings. Further, it is proposed that organizations, like individuals, develop into collectivities of shared cognitions and rationale, over a period of time. The study adapts Kohlberg''s (1983) model of moral (...) development to examine if organizations can be viewed as passing through different stages of moral development depending on the type of moral reasoning employed to explain their behaviors in the face of ethical crises. Several cases raising questions about the ethics of corporate behavior were researched. An instrument entitled Organization Response Analysis was constructed using statements made by various spokespersons representing five of these organizations. The instrument was administered to 246 graduate and undergraduate students of business (N = 246). Results indicated a great degree of concurrence among respondents of differing genders, levels of education and work experience in determining the stages of moral development of organizations. Limitations of the current study and implications for future research and practice are discussed. (shrink)

The study of historiography is undergoing a revolution akin to that which took place in the history of political thought in the 1960s, and the work of J.G.A. Pocock is central to both. Pocock's continuing exploration, in Barbarism and Religion (1999-), of the intellectual contexts of Gibbon's History of the Decline and Fall of the Roman Empire, is central to this enterprise, and this essay situates the origins of his own work within a pre-‘Cambridge School’ Cambridge and its experience of (...) what might be called the Butterfieldian moment. That was marked by a desire to treat religion seriously as a driving force in history; and the same concern is applied here to further understanding an eighteenth-century controversy in which history and religion were dramatically involved, and which profoundly affected Gibbon's own historical and religious views. The work of Conyers Middleton and John Jortin is critically examined from this perspective. These preludes to Gibbon lead to a series of postludes examining the particular contexts in which Victorian and twentieth-century historians and writers, from Henry Hart Milman to Evelyn Waugh, variously appreciated and interpreted Gibbon. The whole is to be seen as a reflexive engagement with Pocock's vitally illuminating studies in eighteenth-century historiography. ☆ A slightly revised version of a lecture given at the University of Sussex on 22nd May 2008, on the occasion of a colloquium devoted to J.G.A. Pocock's Barbarism and Religion. It had originally acted as a prelude to a lecture by Pocock on the same occasion, subsequently published as ‘Gibbon and the invention of Gibbon: chapters 15 and 16 reconsidered’, History of European Ideas 35 (2009), 209–16. In this sense, therefore, the present essay has become a postlude. I am deeply grateful to Noël Sugimura for generously reading and commenting on the rescoring of a lecture into an essay. (shrink)

Philosophy of history; the idea of the not-being and the history, by K. M. Jamil.--Philosophy of history, by Khwaja Ashkar Husain.--Philosophy of history, by A. H. Kamali.--Philosophy of history, by B. H. Siddiqi.--Philosophy of history: explanation in history, by Kazi A. Kadir.

The purpose of this paper is to inquire into the fate of Cleomenes' reforms after his defeat at Sellasia and to show that contrary to the prevailing opinion their main part was not abolished by the victors. It will be necessary to summarize briefly the reforms and to discuss their relation to the patrios politeia of Sparta before we examine their fate after Cleomenes' defeat.

Muzykalʹnai︠a︡ ėstetika i kulʹturologii︠a︡ -- Istorii︠a︡ muzyki -- Istorii︠a︡, teorii︠a︡ muzykalʹnogo ispolnitelʹstva -- Tradit︠s︡ionnai︠a︡ kulʹtura.

Biobank research is potentially fruitful. It is argued that broad consent is acceptable for future research on biological material because a) the benefit is high, b) it pays respect to people’s autonomy, c) it is consistent with current practices and d) because the risk is low. Furthermore, broad consent should be allowed if information is handled safely, people can withdraw and expanded research should be approved by an ethics review board. However, these arguments are flawed and the criteria for broad (...) consent are either too restrictive to allow any research or fail to address important challenges with biobank research. Broad consent for biobank research can hide substantial ethical challenges and threaten trust in research. This does not mean that biobank research should be abandoned or that people cannot authorise future research on donated biological material. (shrink)

Global society is facing formidable current and future problems that threaten the prospects for justice and peace, sustainability, and the well-being of humanity both now and in the future. Many of these problems are related to science and technology and to how they function in the world. If the social responsibility of scientists and engineers implies a duty to safeguard or promote a peaceful, just and sustainable world society, then science and engineering education should empower students to fulfil this responsibility. (...) The contributions to this special issue present European examples of teaching social responsibility to students in science and engineering, and provide examples and discussion of how this teaching can be promoted, and of obstacles that are encountered. Speaking generally, education aimed at preparing future scientists and engineers for social responsibility is presently very limited and seemingly insufficient in view of the enormous ethical and social problems that are associated with current science and technology. Although many social, political and professional organisations have expressed the need for the provision of teaching for social responsibility, important and persistent barriers stand in the way of its sustained development. What is needed are both bottom-up teaching initiatives from individuals or groups of academic teachers, and top-down support to secure appropriate embedding in the university. Often the latter is lacking or inadequate. Educational policies at the national or international level, such as the Bologna agreements in Europe, can be an opportunity for introducing teaching for social responsibility. However, frequently no or only limited positive effect of such policies can be discerned. Existing accreditation and evaluation mechanisms do not guarantee appropriate attention to teaching for social responsibility, because, in their current form, they provide no guarantee that the curricula pay sufficient attention to teaching goals that are desirable for society as a whole. (shrink)

The current resurgence of interest in cognition and in the nature of cognitive processing has brought with it also a renewed interest in the early work of Husserl, which contains one of the most sustained attempts to come to grips with the problems of logic from a cognitive point of view. Logic, for Husserl, is a theory of science; but it is a theory which takes seriously the idea that scientific theories are constituted by the mental acts of cognitive subjects. (...) The present essay begins with an exposition of Husserl's act-based conception of what a science is, and goes on to consider his account of the role of linguistic meanings, of the ontology of scientific objects, and of evidence and truth. The essay concentrates almost exclusively on the Logical Investigations of 1900/01. This is not only because this work, which is surely Husserl's single most important masterpiece, has been overshadowed first of all by his Ideas I and then later by the Crisis. It is also because the Investigations contain, in a peculiarly clear and pregnant form, a whole panoply of ideas on logic and cognitive theory which either simply disappeared in Husserl's own later writings or became obfuscated by an admixture of that great mystery which is 'transcendental phenomenology'. (shrink)

Med hjemmel i de lovfestede spesielle god skikk-reglene har flere yrker utformet yrkesetiske regler med en lovmessig forankring. Denne artikkelen tar utgangspunkt i fem yrker og gir en juridisk analyse av god revisorskikk, god advokatskikk, god regnskapsføringsskikk, god meglerskikk og god landmålerskikk. Formålet er å sammenligne den rettslige betydningen av disse SGS-reglene. De sammenlignes ut fra hjemmelsgrunnlaget og hvilken bransjeorganisasjon som har utformet de yrkesetiske reglene, autorisasjonsordning og en hypotese om at de yrkesetiske reglene inneholder følgende elementer: profesjonsansvar, integritet, objektivitet, (...) taushetsplikt og kompetansekrav.Sammenligningen viser at lovfestede SGS-regler har ført til at de aktuelle bransjeorganisasjonene har tatt ansvar for å utforme de yrkesetiske reglene. Når det gjelder autorisasjonsordningen, har Finanstilsynet ansvaret for autorisasjonene til revisorer, regnskapsførere og eiendomsmeglere. For advokater har Tilsynsrådet for advokatvirksomhet ansvaret for å føre tilsyn med advokatbevillingene, mens landmålerne ikke er underlagt en autorisasjonsordning.Analysen viser at en finner de fem elementene både i god revisorskikk, god advokatskikk, god regnskapsføringsskikk og god landmålerskikk. God meglerskikk er derimot svært forskjellig fra de andre yrkesetiske reglene. Samlet viser analysene at de yrkesetiske reglene har en viss rettslig betydning, selv om den varierer.Nøkkelord: lovfestede god skikk-regler, yrkesetiske reglerEnglish summary: The significance of ethical rules based on legislated rules for Code of ConductIn accordance with statutory authority rules for Code of conduct, several professions have designed ethical rules with a legal foundation. This article is based on a legal analysis of CoC for auditors, lawyers, accountants, real estate agents and for land surveyors. The purpose of the article is to compare the legal significance of these rules for the CoC. The various rules for CoC are compared in terms of their legal basis, the professional organisation which has designed the professional ethical rules and the system of authorisation. The rules for CoC are also compared in a hypothesis about five elements. The hypothesis is that the ethical rules contain the following elements: professionalism, integrity, objectivity, confidentiality and competency.The comparison shows that legislated rules for CoC have enabled the relevant professional organisations to take responsibility for designing professional ethical rules. In the case of system of authorisation, the «Financial Supervisory Authority of Norway» is responsible for authorising auditors, accountants and real estate agents. For lawyers the «Supervisory Council For Legal Practice» is responsible for supervising their authorisation, whereas land surveyors are not subject to an authorisation system – either public or professional.The analysis shows that one can find all five elements in the CoC for auditors, lawyers, accountants, and land surveyors. The CoC for real estate agents, however, is different from the other ethical rules. Overall, the analysis shows that the ethical rules have a certain legal significance, although it varies. (shrink)

Thompson provides commentary and reaction to other chapters in the book. It is organized as sections identified by the names of chapter authors. Thompson responds to chapters advancing new ideas in agriculture by indicating how he understands the authors’ analysis with respect to his own work. Chapters that address more philosophical dimensions of Thompson’s writings are addressed by clarifying the pragmatist orientation of Thompson’s thought. Michel Foucault’s metaethics is used as a basis for explaining pragmatist ethical pluralism.