Drawing from the varieties of capitalism theoretical framework, the study explores the home country influences of multinational corporations on their corporate social responsibility practices when they operate outside their national/regional institutional contexts. The study focusses on a particular CSR practice of seven MNCs from three varieties of capitalism – coordinated, mixed and liberal market economies – operating in the oil and gas sector of the Nigerian economy. The study concludes that the corporate codes of conduct of these MNCs operating in (...) Nigeria, to a large extent, reflect the characteristics of their home countries' model of capitalism, respectively, albeit with certain degree of modifications. The home countries' model of capitalism is also found to have implications for the degree of adaptability of these MNCs' CSR practices to the Nigerian institutional context – with the mixed market economy model of capitalism adapting more flexibly than the liberal and coordinated market economies, respectively. The findings of this study will contribute to the emerging literature on the institutional embeddedness of CSR practices in transnational social spaces, understanding of varieties of capitalism, and CSR in developing economies. (shrink)

What purpose does civility actually serve? In an age of increasing political polarization, Amy Olberding's recently published The Wrong of Rudeness defends politeness, with some unexpected help from ancient Chinese thought. This defense sits in tension with a broader social conversation that focuses on the interaction of civility with oppressive social structures.Through a critical engagement with Olberding's book, I argue here that taking oppression seriously requires us to reclaim and repurpose civility. This means that we must attend to the social-structural (...) function of what we often split into "civility, manners, and etiquette." Olberding wisely suggests that we follow Confucius' lead in replacing this list... (shrink)

Jason Stanley’s How Propaganda Works roots the danger of undermining propaganda in an ideology based account of politics, treating individuals’ beliefs and social belief systems as the primary target and mechanism of undermining propaganda. In this paper I suggest a theoretical alternative to the role ideology plays in Stanley’s theory and theories like it, which I call practice first. A practice first account instead treats public behavior as the primary target of propaganda, and analyzes undermining propaganda as altering the incentive (...) structure that sets the terms for public behavior. (shrink)

Contemporary political philosophy often operates on a ‘two-tiered’ theoretical treatment of global politics, on which domestic political systems and the principles governing their internal...

In the influential 1995 article “Social Conditions as Fundamental Causes of Disease,” Bruce Link and Jo Phelan described social and political factors as “fundamental causes” of death and disease. Whitney Pirtle has recently declared racial capitalism another such fundamental cause. Using the case of the water crisis in Flint, Michigan, she has argued that racial capitalism's role in that situation meets each of the criteria Link and Phelan's article outlines: racial capitalism influenced multiple disease outcomes, affected disease outcomes through multiple (...) risk factors, involved access to flexible resources that can be used to minimize both risks and the consequences of disease, and was reproduced over time through the continual replacement of intervening mechanisms. We argue for Pirtle's conclusion using the extensive literature on racial capitalism and case studies concerning housing in the United States and Brazil and what Naomi Klein has termed “corona capitalism” in India. If races correspond to hierarchies of material security, as suggested by Ruth Wilson Gilmore, then these hierarchies and their causal effects are fundamental determinants of public health. (shrink)

Adeshina Afolayan, Olajumoke Yacob-Haliso, and Samuel Ojo Oloruntoba have edited a stellar collection of essays in Pathways to Alternative Epistemologies in Afr.

Shareholder activism has been largely neglected in the few available studies on corporate governance in sub Saharan Africa. Following the recent challenges posed by the Cadbury Nigeria Plc, this paper examines shareholder activism in an evolving corporate governance institutional context and identifies strategic opportunities associated with shareholders’ empowerment through changes in code of corporate governance and recent developments in information and communications technologies in Nigeria; especially in relation to corporate social responsibility in Nigeria. It is expected that the paper would (...) contribute to the scarce literature on corporate governance and accountability in Africa. (shrink)

Shareholder activism has become a force for good in the extant corporate governance literature. In this article, we present a case study of Nigeria to show how shareholder activism, as a corporate governance mechanism, can constitute a space for unhealthy politics and turbulent politicking, which is a reflection of the country’s brand of politics. As a result, we point out some translational challenges, and suggest more caution, in the diffusion of corporate governance practices across different institutional environments. We contribute to (...) the literature on corporate governance in Africa, whilst creating an understanding of the political embeddedness of shareholder activism in different institutional contexts—i.e. a step closer to a political theorising of shareholder activism. (shrink)

Resumo: Ao longo do tempo, tem-se discutido a necessidade de separar a religião da política para não tornar frustrados os nobres objetivos de ambos os fenômenos. Enquanto isso, o inverso tem acontecido e, apesar do fato de a constituição nigeriana proclamar a Nigéria como um estado secular, a religião continua a lançar uma sombra sinistra sobre a governança do país e suas relações de poder inerentes. A religião tornou-se ainda mais uma ferramenta com a qual as pessoas buscam o poder (...) político. Este estudo, portanto, é uma tentativa de examinar a interação entre religião e política dentro da arquitetura de poder do Estado nigeriano. A dimensão que a interação assume faz parte do interesse desta pesquisa, assim como as implicações políticas e de desenvolvimento da politização da religião para o governo, na Nigéria. Para conseguir isso, o trabalho utiliza dados primários e secundários, adotando uma abordagem de análise de conteúdo em sua análise. Descobertas e análises expõem, claramente, as complexidades religiosas dos políticos em seu desespero para vencer e manter seu domínio do poder político por todos os meios, incluindo a manipulação da religião para fins políticos pessoais. As implicações disso, conforme revelado pelos fatos, são a produção de uma safra manipuladora de líderes no governo e a criação de uma crise religiosa artificial entre adeptos de diferentes crenças religiosas. Sanções mais duras são recomendadas para o uso criminoso e a manipulação da religião, para fins políticos, entre todos os quadros da população. (shrink)

In this short piece belonging to a book symposium on my book How Propaganda Works (Oxford University Press, 2015), I reply to the objections, comments and suggestions provided by the contributors: Bianca Cepollaro and Giuliano Torrengo, Olúfémi O. Táíwò, and Maria Cristina Amoretti. I show how some of the objections can be accommodated by the framework adopted in the book, but also how various comments and suggestions have contributed to the development, in future work, of several threads pertaining to the (...) general view put forward in How Propaganda Works. (shrink)

A strong, but underexplored linkage exists between the current global order, world poverty and the politics of aid. Exploring this linkage, which is the key concern of this article, is crucial for a fuller understanding of the symbiotic injustice of the global order and the politics of aid. Using a conceptual thought experiment that portrays the framework of post-war global order as an intrinsically unjust “Global Games Arena”, I attempt a “vivisection” of the problematic relationship between the global order and (...) the politics of aid. In the real world, I follow decolonial scholars like Adom Getachew and Olúfẹmi O. Táíwò to argue that the modern and current global order and its social, economic and political structures are founded on the unfair gains of trans-Atlantic slavery and colonialism. The empirical and analytical consequence of this situation, the article shows, is that to make aid effective or altogether end its penurious impact in Africa in particular, would require, at first, a jettisoning or remaking of the current international order. In other words, I argue that aid would not be necessary in the absence of a world order that in fact requires aid to maintain a system of global injustice and inequality. (shrink)

welcomed by a new generation of students and scholars in all branches of learning.

The criticism of “traditional,” “toxic,” or “patriarchal” masculinity in both academic and popular venues recognizes that there is some sense in which the character traits and tendencies that are associated with masculinity are structurally connected to oppressive, gendered social practices and patriarchal social structures. One important theme of criticism centers on the gender distribution of emotional labor, generally speaking, but this criticism is also particularly meaningful in the context of heterosexual romantic relationships. I begin with the premise that there is (...) a gendered and asymmetrical distribution in how much emotional labor is performed, but I also consider that there might be meaningful and informative distinctions in what kind of emotional labor is characteristically performed by different genders. Specifically, I argue that the social norms around stoicism and restricted emotional expression are masculine-coded forms of emotional labor, and that they are potentially prosocial. Responding to structural and interpersonal asymmetries of emotional labor could well involve supplementing or better cultivating this aspect of male socialization rather than discarding it. (shrink)

Moral philosophers tend to discriminate, explicitly or implicitly, three types of action from the point of view of moral worth. First, they recognize actions that are a duty, or obligatory, or that we ought to perform, treating these terms as approximately synonymous; second, they recognize actions that are right in so far as they are permissible from a moral standpoint and not ruled out by moral considerations, but that are not morally required of us, like the lead of this or (...) that card at bridge; third, they recognize actions that are wrong, that we ought not to do. (shrink)

This paper explores how to deliberate about food choices from a Stoic perspective informed by the value of environmental sustainability. This perspective is reconstructed from both ancient and contemporary sources of Stoic philosophy. An account of what the Stoic goal of “living in agreement with Nature” would amount to in dietary practice is presented. Given ecological facts about food production, an argument is made that Stoic virtue made manifest as wisdom, justice, courage, and temperance compel Stoic practitioners to select locally (...) sourced, low resource input, plant-based foods whenever circumstances allow. (shrink)

This paper addresses ways of arguing fors ome form of economic democracy from within a broadly Rawlsian framework. Firstly, one can argue that a right to participate in economic decision-making should be added to the Rawlsian list of basic liberties, protected by the first principle of justice. Secondly,I argue that a society which institutes forms of economic democracy will be more likely to preserve a stable and just basic structure over time, by virtue of the effects of economic democratization on (...) the development of an active, democratic character among citizens. Thirdly, I argue that a proper understanding of the demands of the difference principle shows that justice demands more than ex post redistribution, but also requires the ex ante redistribution of power and authority in economic life. This connects to Rawls’s discussion of the badness of inequality, and to his endorsement of a “property-owning democracy”. -/- My conclusion is that, even if we may doubt the success of this first Rawlsian argument,the second and third arguments are both successful, and together establish a strong Rawlsian case forseeing economic democratization as a requirement of justice. (shrink)

En el actual documento se exponen dos tipos de cerámica policroma precolombina de la Región Gran Nicoya (entre Nicaragua y CostaRica); son jarrones tipo Jicote y Pataky policromo del periodo 1200 d.C. a 1550 d.C., con el fin de analizar las representaciones de animales y sus bandas complejas que generalmente aparecen representadas en la boca superior de las vasijas. Para realizar la base de datos se registraron los datos y las fotografías de vasijas en el Museo Nacional de Costa Rica. (...) A partir de dicha base de datos, se categorizaron 56 vasijas cerámicas Jicote y Pataky, las cuales fueron agrupadas por los motivos o temas representados en las bandas complejas en dos grandes grupos: a) 12 geométricas y b) 42 figurativas. En el caso de las figurativas se detallan seis casos en los que se han redibujado sus bandas hasta lograr posibles esquemas de representación gráfica y semiótica. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Christ Who Meets Us in the Sacraments:The Influence of St. Ambrose on the tertia pars of St. Thomas's Summa theologiaeDamian Day O.P.IntroductionThe recent increased interest in St. Thomas Aquinas and the Fathers of the Church has produced a number of excellent studies of the Angelic Doctor's understanding of the authority of the Fathers and his use of them.1 In this article, I hope to contribute to the ongoing (...) study of Aquinas and the Fathers by examining how Thomas employs St. Ambrose in the tertia pars of his Summa theologiae [ST]. Thomas's use of Ambrose has received little detailed [End Page 103] attention. One of Leo Elders's last contributions to the study of Aquinas and the Fathers provided an overview of Ambrose's presence in Thomas's writings.2 I hope to expand upon Elders's work of cataloging and describing Thomas's numerous citations of Ambrose—Thomas names Ambrose over eleven hundred times in his writings3—by making a particular argument about Thomas's Christological and sacramental use of Ambrose. While Elders gives an excellent summary of where Ambrose appears in Thomas's corpus, he does not connect Thomas's use of Ambrose in his treatises on Christ and the Eucharist. I argue that Thomas's citations of Ambrose in the tertia pars help him develop an understanding of the Incarnation that supports his sacramental realism, especially emphasizing contact with Christ in the Eucharist.4Much recent reflection on the Eucharist has sought to deemphasize the substantial presence of Christ and emphasize his presence in other ways. Michael C. McGuckian, for example, argues that the Western emphasis on Christ's presence in the Blessed Sacrament has damaged the understanding of participation in the heavenly liturgy and obscured other ways in which Christ is present, such as in the bishop presiding and the proclamation of the word. He claims that "those other presences surpass the presence in the elements in their personal quality, their dynamic force and their effect on our [End Page 104] spirits and are not to be undervalued."5 Looking at Thomas and Ambrose, we will see that Christ's substantial presence in the Eucharist is preeminently personal, dynamic, and efficacious for our spirits. Colman O'Neill's masterful work of sacramental realism, Meeting Christ in the Sacraments, provides an entrée into such a study. The title derives from Ambrose. In his work A Defense of the Prophet David to Theodosius Augustus, Ambrose reflects on Psalm 51. Suddenly, in the middle of confessing his sins, David foresees the cleansing sacrament of baptism. In prophetic wonder, he cries out, "face-to-face you have shown yourself to me, Christ; I have discovered you in your sacraments."6 Even prior to their institution, David prophetically glimpses what the sacraments of the Old Law prefigure. In this vision, David sees "no longer in shadow, nor in figure, nor in type," but meets Christ in his sacraments.7 For Ambrose, the sacraments are real encounters with Christ. As O'Neill puts it, "Christ, who was worshipped from afar, comes near and touches the believer; and at his touch power goes out from him."8 For [End Page 105] Thomas, too, one meets Christ in the sacraments.9 While all the sacraments apply the merits of his Passion,10 the Eucharist is the locus par excellence for meeting Christ, since the whole Christ is there contained.11 The encounter is both personal and powerful.While the language of meeting or encountering Christ in the sacraments may seem to echo modern phenomenological philosophy, Thomas grounds the encounter in a realism of the Incarnation.12 His treatment of the encounter with Christ in the sacraments flows from his treatment of the Incarnation.13 Guy-Thomas Bedouelle summed up O'Neill's approach, which reflects Thomas's, as simply stressing, again and again, "that sacramental realism implies that the Church draws its life from the dynamism of the Incarnation itself."14 I argue that Thomas, in drawing his sacramental realism from the Incarnation, employs Ambrose as a key authority. First, I examine Thomas's knowledge and use of Ambrose's works. Second, I... (shrink)

Viktor D. Kudryavtsev-Platonov is one of the most prominent representatives of Russian religious-academic philosophy of the second half of the nineteenth century whose theory of cognition bears an imprint of the Kantian theoretical philosophy. Kudryavtsev was not only thoroughly familiar with the Königsberg thinker’s work, but offered a critically reinterpreted version of Kant’s teaching on space, time and categories of understanding. But was the Russian philosopher original in his reading and critique of Kant? In his later works Kudryavtsev often cites (...) the works of Friedrich Adolf Trendelenburg whose works turn out to be very close to the Russian philosopher. Could it be that Kudryavtsev read Kant through Trendelenburg’s optics? To answer this question consistently I give outlines of Trendelenburg’s and Kudryavtsev’s theories of cognition and compare their views on the basis of the sources. I then draw on archive materials to characterise Kudryavtsev’s acquaintance with the works of Kant and Trendelenburg. It turns out that Kudryavtsev was well-versed in Kant’s philosophical ideas already in the early years of his teaching activities — but not from primary sources, but largely through German historical-philosophical renderings. I establish similarities between the teachings of Trendelenburg and Kudryavtsev on space, time and the categories of understanding and their critique of the relevant Kantian teaching. Finally, Kudryavtsev’s early manuscripts attest to his acquaintance with Trendelenburg’s ideas. I conclude that Trendelenburg influenced Kudryavtsev’s own theory of cognition, a fact that should be borne in mind when reading the Russian philosopher’s epistemological works. (shrink)

The pandemic significantly raised the stakes for the translation of bioethics insights into policy. The novelty, range and sheer quantity of the ethical problems that needed to be addressed urgently within public policy were unprecedented and required high‐bandwidth two‐way transfer of insights between academic bioethics and policy. Countries such as the United Kingdom, which do not have a National Ethics Committee, faced particular challenges in how to facilitate this. This paper takes as a case study the brief career of the (...) Ethics Advisory Board (EAB) for the NHS Covid‐19 App, which shows both the difficulty and the political complexity of policy‐relevant bioethics in a pandemic and how this was exacerbated by the transience and informality of the structures through which ethics advice was delivered. It analyses how and why, after EAB's demise, the Westminster government increasingly sought to either take its ethics advice in private or to evade ethical scrutiny of its policies altogether. In reflecting on EAB, and these later ethics advice contexts, the article provides a novel framework for analysing ethics advice within democracies, defining four idealised stances: the pure ethicist, the advocate, the ethics arbiter and the critical friend. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Scientism, Certitude, and the Recovery of PoliticsChristopher Justin Brophy O.P.In Natural Law and Human Rights, Pierre Manent begins his analysis of the contemporary political situation by discussing the intractable tension between the relativism surrounding moral action and the absolutism surrounding "human rights." Later, drawing heavily from Aristotle's Politics, Manent discusses the necessity of a command-obey structure to resolve the tension such that human beings can fruitfully engage in political (...) life. These two claims, one about the tension between relativism and absolutism and the other about the command-obey structure, are closely linked. If it is true that human beings have an innate need for authority, then it is also the case that the extreme abuses of that need, as they manifest themselves in the political realm, will be either wholesale embrace of such authority (absolutism) or wholesale rejection (relativism). We should be clear that the authority Manent discusses is not arbitrary or autocratic exercise of power, but a legitimate authority towards which citizens can offer rational assent. But any human need or desire can be abused and knowledge of the abuses is necessary to understand the proper object.It is the contention of this piece that Manent, in his explication of command-obey, wrote better than he knew. Manent authored his text before the COVID-19 pandemic. Yet, his analysis provides some of the best explanatory power for understanding the politics surrounding COVID. This politics has significance that transcends the particular crisis of the pandemic and merits serious attention. Specifically, Manent's analysis of the human need for a command-obey structure both offers an explanation for the concurrent tension between relativism and absolutism, at least as it pertains to the relationship between science and politics, and gives explanatory [End Page 239] power for the rise of scientism in contemporary society. The widespread conception that the natural sciences have the potential to answer questions that reside out of their proper purviews leads to abuses of authority in both directions, by both sides—the political left and political right. I will flesh out my argument first by showing the usefulness of Manent's analysis for explaining how easily so many in the United States fall prey to a false conception of "science" that undermines a healthy politics and reveals, at root, a dangerous aversion to ambiguity. I will then explain the implications of the elevation of scientism for the relationship between politics and Christianity. I will conclude with some reflections on the common good and the future of politics in the United States given Manent's important observations. I anticipate that a common criticism of Manent's book will be that it lacks clear prescriptions for the political problems that ail us. I will argue that clear prescriptions cannot follow from the logic of Manent's argument, and ultimately that the lack of prescription is one of the strengths of the book.Before I begin, I wish to make two qualifications. First, Manent's argument ultimately is about the (un)tenability of liberalism without some common conception of the good. He treats several moral and political problems in his book that fall outside of the scope of this short paper. I am not attempting in the analysis that follows to reduce the moral scope of Manent's claims or even to take up the mantle of his argument. I simply wish to show how his analysis is helpful in explaining a contemporary political problem and how the implications of this analysis should affect the way Christians think about political practice in the United States. Second, I want to make clear at the outset that I positively wish to avoid a discussion about the various policies enacted as responses to COVID-19. I also want to avoid any cavalier political discussion of COVID that does not sufficiently respect the over one million persons (given the latest CDC tally) who have lost their lives in this country and the hardships that many more have endured due to the pandemic. It is essential for our purposes here though to treat the political significance of the pandemic. I will attempt to do that now.The Appeal of ScientismNumerous thinkers... (shrink)

This article considers sociocultural identity and identification in the work of Jacques Derrida. Though Derrida’s philosophy is often presented as a source of inspiration for identity politics, Derrida’s precise position on identity is far from evident. This discussion will unpack his account of identity through a dialogue with the work of Amartya Sen, a Nobel laureate in economics and moral philosopher, known for his capabilities approach. In spite of their philosophical differences, I propose that Sen and Derrida share strikingly similar (...) views about identity. Descriptively, they both understand sociocultural identity as inherently hybrid, anti-essentialist and plural. Sen’s argument for this is based on empirical and historical examples, while Derrida’s focuses on the relationship between cultural identity and the other. Their shared understanding of identity is reflected in a similar normative argument: we should consciously select our identities, so as to protect the plural nature of identities. In the case of Sen, this is accomplished through reason. Derrida takes a broader understanding of this, based on his concept of inheritance. I propose that inheritance needs to be interpreted as involving active and critical deliberation on identity and that this is an ethical dimension of Derrida’s work. I conclude by pointing to the potential for future dialogue between Sen and Derrida, the need to reflect further on the normative aspects of inheritance and the potential for their work to inform identity politics. (shrink)

Biodiversity is a valuable resource that supports sustainability within agricultural systems, yet in contradiction to this agriculture is recognised as a contributor to biodiversity loss. Agricultural advisory services are institutions that support sustainable agricultural development, employing a variety of approaches including farmer discussion groups in doing so. This study evaluates the impact of a farmland biodiversity management (FBM) communication strategy piloted within Irish farmer discussion groups. A sensemaking lens was applied in this objective to gain an understanding of how this (...) strategy could create an actionable space for FBM promotion amongst farmers. The strategy was piloted with six Irish dairy farmer discussion groups, after which focus groups were conducted with members of these groups. Additionally, baseline and endline surveys were completed by the members to determine their knowledge, attitude and on-farm practices relating to FBM. Analysis of the focus group data identified that the communication strategy supported the affordance of sensemaking with respect to FBM. Analysis of the data from the baseline and endline surveys relating to knowledge, attitudes and practices found that engaging with the communication strategy promoted farmers to improve their attitude in relation to FBM. Results from this study provide important lessons for agricultural advisory services to support farmers in incorporating FBM into the overall management of their farms and, in turn, to promote the improvement of farmland biodiversity and contribute to a sustainable future. (shrink)

How do people evaluate causal relationships? Do they just consider what actually happened, or do they also consider what could have counterfactually happened? Using eye tracking and Gaussian process modeling, we investigated how people mentally simulated past events to judge what caused the outcomes to occur. Participants played a virtual ball‐shooting game and then—while looking at a blank screen—mentally simulated (a) what actually happened, (b) what counterfactually could have happened, or (c) what caused the outcome to happen. Our findings showed (...) that participants moved their eyes in patterns consistent with the actual or counterfactual events that they mentally simulated. When simulating what caused the outcome to occur, participants moved their eyes consistent with simulations of counterfactual possibilities. These results favor counterfactual theories of causal reasoning, demonstrate how eye movements can reflect simulation during this reasoning and provide a novel approach for investigating retrospective causal reasoning and counterfactual thinking. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Eucharistic Adoration:Veils for VisionEmmanuel Perrier O.P.Translated by Amy Christine DevaudTo the Virgin of the AnnunciationEucharistic adoration is an eminently personal form of prayer.1 Not in the sense that each one of us could fill this time spent in the presence of the Lord with what he or she wants; if this were to be the case, there would be no adoration at all, since it would simply be a (...) matter of meeting oneself and one's ideas about God. Eucharistic adoration is a personal prayer in the sense that the adorer welcomes in his soul the divine person of the eternal Son, through the vision of the human body united to the Son in the womb of the Virgin Mary, just as this body is offered by faith in the sacrament of the Eucharist. Therefore, what is crucial to this meeting is that prayer be guided by the truth of the Eucharistic mystery and not by the feelings of the adorer, even less by the introspection of himself while adoring. In presenting the theological foundations of Eucharistic adoration, the following pages have a threefold goal: to enlighten beginners about the very things which shape this prayer; to help those who are progressing in their adoration to align it to the vision of the Word who became flesh; and [End Page 397] to accompany and support those who are more advanced in putting into words what they are already experiencing.After having specified the foundations of Eucharistic adoration, we will address the themes that sustain it in the same order in which the soul welcomes the mystery of the Word become flesh. This is an order that can be followed as steps to take during a time of adoration. One will then take care to allow enough time for each step. But it may be more relevant to focus on a limited number of themes, or even on a single one. We will be careful to ensure that we do not neglect any of the themes presented throughout the various meditations for adoration.The Hope of VisionEucharistic adoration begins and is consumed in vision, in the gaze toward the Body of Christ in his sacrament. God has accustomed us to listen to him, ever since he began to speak to Abraham, to Moses, to David, through the prophets. The Law begins with this commandment: "Hear now, O Israel!" To hear the Word is to welcome it, to put it into practice, and in doing so, to let it bear fruit within us. But seeing God is quite different.In the days of Christ, the central part of the Temple in Jerusalem, one of the wonders of the world, had two rooms, one called the Holy Place and the other called the Holy of Holies. The entrance to each room was obstructed by a huge curtain (see Exod 26:31–32). The priests usually celebrated their services behind the curtain of the Holy Place. However, they did not enter the Holy of Holies, the dwelling place of God among men (see Exod 29:43–46), which sheltered, before its destruction (probably in 587 BC), the Ark of the Covenant containing the tables of the Law given at Sinai, as well as a relic of the manna, the bread that came down from heaven to feed the people of Israel during the Exodus (see Heb 9:4). Only once a year the High Priest would cross the veil of the Holy of Holies to stand in the presence of God and pronounce the Name above all names, in remembrance of God's encounters with Moses:Whenever Moses went out to the tent, all the people rose up, and every man stood at his tent door, and looked after Moses, until he had gone into the tent. When Moses entered the tent, the pillar of cloud would descend and stand at the door of to the tent, and the Lord would speak with Moses. And when all the people saw the pillar of cloud standing at the door of the tent, all the people would rise up and worship. … The Lord used to speak with Moses... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Toward an East–West Ultramontane Polyphony:On Dogma, Ecclesial Unity, and the FilioqueThomas Joseph White O.P.The book that the contributors to this symposium have commented upon with graciousness and remarkable intellectual acuity is a work consisting of four parts. There are four main claims to the book associated with these four parts, each of which is divided into sub-themes. Thus, one can denote a number of inevitably controversial ideas advanced by (...) the book. In clarifying the nature of these claims, I can initially respond to some of the main points advanced by various of the helpful review essays in this symposium.Framing the Argument of the BookThe first part of the work posits that there is a fundamental developmental continuity between Old and New Testament revelation, wherein God is revealed first to Israel as the one Creator, and subsequently in Jesus Christ as three distinct persons, the eternal Father, Son, and Holy Spirit.1 This revelation is in turn received in the pre-Nicene era of the early Church, principally under a twofold conceptual format, according firstly to a model of God as a single transcendent subject of wisdom who sends his Word into the world in human nature, and inspires the prophets by his Spirit (the apologists' monotheistic model, exemplified by Justin Martyr) and, secondly, to [End Page 569] a model of economic Trinitarian activity, of the Father, Son and Spirit, who are each divine and one in being, active in sacred history (Irenaeus).2 Nicene Trinitarian authors sought in various ways to find a deeper concordance of the two approaches, one of which emphasized more the immanent unity of God (potentially tending toward a danger of Sabellianism) and the other of which emphasized real distinction of persons active in the economy (potentially tending toward the danger of subordinationism).3 Pro-Nicene figures like Athanasius, Gregory of Nazianzus, and Augustine, among others, paved the way for a mature doctrine of immanent Trinitarian life, in which God was understood to be characterized, mysteriously, by eternal processions of the Word and the Spirit who originate from the Father, and receive from him the plenitude of their deity or divine nature, and thus are equally and identically the one God.4 God is mysteriously three persons who are truly one both in essence and being.The second part of the book is concerned with the theological exploration of what it means to speak of God as one, and of the divine nature of God. This determination of Christian theological wisdom stems from a threefold exigency: first, to uncover the inner unity of revelation itself, as indeed the Israelite revelation of the divine unity and the oneness of God the transcendent Creator is thematic to both Testaments;5 second, to consider the preconditions of Nicene orthodoxy, as indeed the claim that the three persons in God are one in essence or nature presupposes that there is a nature of God that is one common to the three persons;6 third, to consider what must be said about the inner life of God as truth and love, as a precondition for thinking about the processional life of the Word and Spirit, who are immanent distinct persons in God who receive and possess this fullness of life but who do not divide this one eternal life in God or cause it to evolve due to their relational proceeding.7I argue that a consideration of God's nature as simple, perfect, good, eternal, immutable, and so forth is essential to any theology that takes the biblical revelation of the unity and transcendence of God seriously, and therefore confesses the revelation of the Trinity integrally.8 Furthermore, regarding [End Page 570] the apophatic contours of this form of reflection, I hold that it is precisely in order to guarantee the kind of circumspect avoidance of "non-biblical speculation" about positive knowledge of God outside of Christ that it is necessary to qualify rightly how God is not identifiable with creation and thus remains unknown in his inner divine nature and eternal life apart from and outside of his divine self-disclosure in the revelation of the Old and New Testaments. Philosophical... (shrink)

When it comes to fulfilling our basic duties to distant others, we in the affluent world face a motivation gap; we consistently fall short of bearing even moderate costs for the sake of helping others secure basic minimums to which they are entitled. One response to the motivation gap is to cultivate in affluent populations a greater concern for distant others; cultivating such concern is the goal of ‘sentimental cosmopolitanism’. Two approaches to sentimental cosmopolitanism currently dominate the literature, a compassion-based (...) and a complicity-based approach, respectively. In this paper, I argue for the promise of reciprocity as an alternative motivator of cosmopolitan concern. I further argue that a sense of obligation to distant others, grounded in our participation in an ongoing system of reciprocal exchange, can be cultivated within a thus-far overlooked sphere of cosmopolitan sensitization, namely the market. I make the case for the market as an appropriate site for cosmopolitan sensitization, and further argue that multinational corporations are, for several reasons, well-positioned to bear the political responsibility of sensitizing affluent populations to the significance of their participation in a cooperative economic scheme shared with distant others. This paper, then, makes a novel contribution to debates on cosmopolitan sentiment, as well as to the emerging literature on corporations’ political responsibilities. Keywords: multinational corporations; political responsibility; reciprocity; sentimental cosmopolitanism; trade. (shrink)

Informed consent is ethically incomplete and should be redefined as empowered consent. This essay challenges theoretical assumptions of the value of informed consent in light of substantial evidence of its failure in clinical practice and questions the continued emphasis on autonomy as the primary ethical justification for the practice of consent in health care. Human dignity—rather than autonomy—is advanced from a nursing ethics perspective as a preferred justification for consent practices in health care. The adequacy of an ethic of obligation (...) (namely, principlism) as the dominant theoretical lens for recognising and responding to persistent problems in consent practices is also reconsidered. A feminist empowerment framework is adopted as an alternative ethical theory to principlism and is advanced as a more practical and complete lens for examining the concept and context of consent in health care. To accomplish this, the three leading conceptions of informed consent are overviewed, followed by a feminist critique to reveal practical problems with each of them. The need for a language change from informed to empowered consent is strongly considered. Implications for consent activities in clinical practice are reviewed with focused discussion on the need for greater role clarity for all involved in consent—beyond and inclusive of the patient‐physician dyad, as the practice and improvement of consent is necessarily a transdisciplinary endeavour. Specific concrete and practical recommendations for leveraging nursing expertise in this space are presented. Perhaps what is most needed in the discourse and practice of consent in health care is nursing. (shrink)

Background Investigative genetic genealogy (IGG) is a technique that involves uploading genotypes developed from perpetrator DNA left at a crime scene, or DNA from unidentified remains, to public genetic genealogy databases to identify genetic relatives and, through the creation of a family tree, the individual who was the source of the DNA. As policymakers demonstrate interest in regulating IGG, it is important to understand public perspectives on IGG to determine whether proposed policies are aligned with public attitudes.Methods We conducted eight (...) focus groups with members of the public (N = 72), sampled from four geographically diverse US regions, to explore general attitudes and perspectives regarding aspects of IGG practices, applications, and policies. Five major topics were explored in each focus group: when IGG should be used; who should perform IGG; how to approach consent for genetic database users; what systems of oversight should govern IGG practitioners; and whether to notify database users if their data are involved in law enforcement (LE) matching.Results Participants were supportive of IGG in most scenarios, especially for cold and violent cases. The favorable attitudes toward IGG were, however, tempered by distrust of law enforcement among some participants. All participants agreed that databases must inform users if IGG is allowed, but they did not agree on how individual database users should be allowed to opt out or whether to notify them if their data are involved in specific investigations. All participants agreed that IGG should be subject to some prescriptive guidelines, regulations, or accountability mechanisms.Conclusions These findings suggest broad public support for IGG, and interest in developing systems of accountability for its practice. Our study provides useful insight for policy makers, genomic database stewards, law enforcement, and other stakeholders in IGG’s practice, and suggests multiple directions for future research. (shrink)

Nocebo effects occur when an individual experiences undesirable physiological reactions caused by doxastic states that are not a treatment’s core or characteristic features.1 As Scott Gelfand2 points out, there are numerous studies that have shown that the disclosure of a treatment’s side effects to a patient increases the risk of the side effects. From an ethical point of view, nocebo effects caused by the disclosures of side effects present a challenging problem. On the one hand, clinicians’ duty to inform patients (...) of the consequences (including possible side effects) of their treatments is critical in ensuring that patients’ autonomy is respected. Patients cannot act autonomously if relevant information is withheld from them (without their consent, perhaps). On the other hand, clinicians also ought to minimize harm to patients. (shrink)

We propose a formal theory built upon an abstract argumentation framework for handling argumentation dynamics. To that end, we analyze the acceptability dynamics of arguments through the proposal of two different kinds of sets of arguments which are somehow responsible for the acceptability/rejection of a given argument. We develop a study of the consequences of breaking the construction of such sets towards the acceptance of an analyzed argument. This brings about the proposal of a novel change operation which allows to (...) determine which arguments should be removed from the framework so that another particular argument becomes accepted. Finally, the proposed model is formalized in the light of the theory of belief revision by characterizing the corresponding operations through constructive definition and an axiomatic characterization, connecting them through the corresponding representation theorem. The theoretical proposal constitutes the fundamentals for a system implementation in many dynamic domains of application. In particular, we show its application for handling the dynamics of legal interpretation. In that sense, this proposal constitutes a fundamental approach and theoretical justification to handle the dynamics of legal arguments through changes of interpretative canons. We show a possible concretisation of our abstract theory for the legal domain by analysing a real legal case from the Argentinean jurisprudence. Such a system would be capable of suggesting alternative critical points in the current state of affairs of a legal case towards pursuing a specific goal for which the case is being investigated. (shrink)

Global health has long been characterized by injustice, with certain populations marginalized and made vulnerable by social, economic, and health disparities within and among countries. The pandemic only amplified inequalities. In response to it, the World Health Organization and the United Nations have embarked on transformative normative and financial reforms that could reimagine pandemic prevention, preparedness, and response (PPPR). These reforms include a new strategy to sustainably finance the WHO, a UN political declaration on PPPR, a fundamental revision to the (...) International Health Regulations, and negotiation of a new, legally binding pandemic agreement (popularly called the “Pandemic Treaty”). We revisit the cavernous shortcomings of the global Covid‐19 response, explain potentially transformative legal reforms and the ethical values that underpin them, and propose actionable solutions to advance both health and justice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Technology and Our Relationship with GodAnselm Ramelow O.P.God's Original Plan and the FallTechnology may appear to be a very secular thing, but to assume that technology can be understood without God would be a mistake. Technology is deeply involved in our relationship with God. This involvement is, moreover, profoundly ambivalent.1To begin with the positive side of this ambivalence: the growing awareness of the dangers of technology should not lead (...) Christians to think that technology is necessarily a bad thing. It is, in fact, not even merely a "necessary evil." Rather, we can find in the use of technology an unfolding of our God-given rational nature. If we believe that God "made us in his image and likeness," then this quite directly implies two things: (1) God is a maker (he made us), and (2) since he made us in his image and likeness, we are makers as well. The making of technology thus reflects our dignity as made in the image and likeness of God.2 Accordingly, the Church has been more positive towards the development of technology than one might expect, and some of our technologies (e.g., agricultural, architectural, and time-keeping technologies) have their roots in medieval monasteries.3 [End Page 159]We should therefore expect that Adam and Eve, had they not fallen, nevertheless would have become makers of technology in some form or other. They would have exhibited inventiveness and tool use, though perhaps not a tool use focused on warding off evil (which did not exist in Eden), but concerned with promoting positive forms life, such as tools of art and communication. Art and communication technologies are, like all tools, means to an end; but these in particular contain their ends in themselves. In Aristotelian terms, their making (poiesis) concerns a praxis (such as "making conversation"). That is why we sometimes forget to list such technologies among our typical examples of technologies. We forget, for example, that, among the technologies of communication, language as a physical tool (sounds or written marks) is an obvious example. And it is a prelapsarian feature: the book of Genesis has Adam naming things before the Fall. In doing so, Adam echoes God's own creative "technique" of speaking or calling things into being.4 Even in its oral form, language is a matter of human making and a technology of communication. In paradise, communication would not have been merely instrumental, not merely a means, but an intrinsic good, embodying knowledge and intersubjective communion.Other forms of prelapsarian technology, however, are a matter of speculation. And whether or not one agrees with Jacques Ellul's thesis that there was no such prelapsarian technology,5 the ambivalence of technology is clear from the very beginning as well. This is at least what we see in the book of Genesis. For, as a matter of biblical record, it was Cain and his descendants who founded cities and developed technology (e.g., Tubal-Cain as the "forger of all instruments of bronze and iron" in Gen 4:22). And the history [End Page 160] of these urban civilizations does not display the best part of human behavior. But if, as we have said, technology is not necessarily a bad thing, then this must be a corruption of technology. What might this corruption consist in?I want to suggest that it consists precisely in the corruption of our relationship with God, from which technology can never abstract and in which it is, for better or for worse, embedded. Unsurprisingly, therefore, as technology progresses, this relationship becomes more and more explicit, and it does so in a paradoxical way: initially, it is an attempt to put humanity in charge and control, to replace our need for reliance on God by allowing us to play God ourselves. But in our current situation, particularly with the emergence of artificial intelligence (AI) and machine learning, the roles appear reversed: rather than putting humanity in charge, technology in turn is increasingly in control—to the point of becoming itself a god or idol that rules human life. As a result, we only end up having replaced one God with another... (shrink)

We write as Australian youth work educators. We consider some of the ethical challenges involved in teaching youth work ‘in a warm climate’, situated in the diaspora of English youth work but where youth work also has a uniquely Australian character, placing us in an ethically liminal space in our teaching between an understanding of youth work that is robustly defended as being both ‘good’ and ‘true’, and what we do, which is different from this, and has its own character (...) and strengths. We situate this in the policy history of youth work in Australia, particularly in the ‘neoliberal turn’ that this has taken in the last four decades which has created ethical challenges for us, just as it has for those elsewhere. Two guiding questions shape this paper. The first is, given our differences, what challenges do we face in maintaining connections with ‘good’ youth work and its value base as traditionally defined and defended in England, and relatedly, given that policy and funding regimes in the UK seem to be aligning more with an Australian model, is there anything that the youth work community in the UK can learn from the Australian experience? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Sacramental Wisdom:Humilitatio, Eruditio, Exercitatio in the Scholastics and TodaySr. Albert Marie Surmanski O.P.IntroductionThe relationship between human nature and the sacraments is often characterized in a way that takes away from the beauty and power of the sacraments. Sacraments are sometimes viewed today as something basically irrelevant to human life, an interesting spiritual "option" for those who find comfort in ritual. This view leads to a sacramental practice that is (...) occasional, irregular, or nonexistent. Many young people who fail to grasp religion as important to their reality implicitly embrace this perspective. The difficulty parishes have had in the past few years in convincing parishioners to return to liturgical prayer after each wave of the coronavirus pandemic demonstrates this viewpoint.In another perspective, the sacraments might be viewed precisely as expressions of what it means to be human, or one might say, to be human in a world in which God reveals himself at all times.1 In this view, the sacraments [End Page 1391] are our own graced self-expression as a community. They merely make thematic what already happens each moment. Alternatively, they celebrate who we are, and perhaps can be radically updated to reflect changing categories of social identity. 2Both of these viewpoints overlook the fallen state of human nature that cries out for healing from God. The first view does not preclude knowledge of human violence and fragility, but fails to recognize the sacraments as a medicine needed for the remedy of human ills. The second viewpoint, while professing a need for Christ, looks to the human person or community for healing rituals. This approach risks being enmeshed with human nature in a disordered state in such a way that it celebrates human disorder instead of healing it. Alternatively, the viewpoint may lead to the abandonment eschatological hope and wither into inanity.There are profound metaphysical and anthropological issues that play out in these two opposite but strangely united viewpoints. Rather than directly analyze these errors, this paper would like to propose the recovery of a medieval viewpoint that offers another perspective. This is Hugh of St. Victor's explanation that the sacraments fit and heal human nature through offering humanity humility, instruction, and exercise. 3 This paper will briefly survey Hugh's contribution, analyze its reception by several of the thirteenth-century Scholastics, shows its deep rootedness in biblical wisdom, and then show how it fruitfully opposes current-day challenges.Hugh of St. VictorHugh of St. Victor was a twelfth-century canon of the Parisian Abbey of St. Victor. The most influential writer of the Victorine school, his work is characterized by an Augustinian concern for the re-formation of the image of God in man, a sense of the wise ordering of salvation history, and an emphasis on both virtue and liturgical practice. In his masterwork, De Sacramentis Christianae Fidei, Hugh of St. Victor divides the works of God into two main periods: the work of creation and the work of restoration. Within the [End Page 1392] work of restoration, there are three periods: the period of the natural law, that of the Mosaic or written law, and that of grace, inaugurated by Christ.4 His book's division into two parts cuts across these distinctions: Part 1 of Hugh's text covers creation, the restoration in general, faith, sacraments in general, as well as particulars of the sacraments of the periods of the natural and written law. Part 2 includes the Incarnation, the Church, various Christian rituals, and the final restoration of Christ's return.Hugh is writing around the time when theologians began to list the number of the sacraments of the Church as seven. Emerging from the wider use of the term, Hugh uses the word "sacrament" in a wide sense, but distinguishes several categories of sacraments. Following Dominique Poirel, scholars recognize that Hugh uses the word sacramentum in five main ways.5 The first is a general definition: (1) any sign of anything sacred. The second through fourth are more specific usages, to which we do not commonly give the term "sacrament" today: (2) Scripture, which signifies sacred realities both through its text and the... (shrink)

_Rabghūzī’s_ _Stories of the Prophets_, written in Khwarezmian Turkish (14th century) contains an account of the life of the biblical prophets and of the Prophet Muḥammed.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Configured to Christ: On Spiritual Direction and Clergy Formation by James KeatingChristian Raab O.S.B.Configured to Christ: On Spiritual Direction and Clergy Formation by James Keating (Steubenville, OH: Emmaus Road, 2021), xxix + 312 pp.Deacon James Keating has served the Church by forming her clergy for thirty years. While he has been a seminary professor and a director of deacon formation at the diocesan level, his prolific scholarship as (...) well as his time as director of theological formation for the Institute for Priestly Formation in Creighton, NE, made him a national figure. Configured to Christ is a collection of Keating's most important essays.While this book is a retrospective, it couldn't be more timely. In 2016 (on the Feast of the Immaculate Conception, December 8), the Congregation for Catholic Education issued The Gift of the Priestly Vocation—Ratio Fundamentalis Institutionis Sacerdotalis, a text which provides guidelines for the whole Church concerning priestly formation. In the fall of 2021, the United States Council of Catholic Bishops completed their revision of the sixth edition of the Program of Priestly Formation (PPF), which translates the principles of the Ratio for the American context. With these two documents in place, it now falls upon seminaries to examine their programs in light of the vision provided by the magisterium. The next five to ten years promise to be a time of reform and renewal in seminary formation. Institutions will be looking for fresh and orienting ideas. Keating's book can be recommended as among the best resources for the venture that awaits.One reason Keating's book is so valuable is its focus on the "perichoresis" of the various aspects of formation (107). This emphasis is consonant with the terminological change found in the new PPF from the language of formational "pillars" to the language of formational "dimensions" (see the USCCB's 5th edition of the PPF, §28). The thinking behind this change seems to have been that it was too easy to imagine "pillars" as separate from [End Page 1110] one another. The human, spiritual, intellectual, and pastoral dimensions of formation are in fact interwoven, interdependent, and interpenetrating. While they can be distinguished, they cannot be divided. Growth in one fosters growth in the other. Keating has long understood this, as his various essays show.The book is divided into three parts and eighteen chapters. Part 1 is entitled "The Interior Life of the Cleric." Here, readers are introduced to the integral relationship between the spiritual and intellectual formational dimensions. For example, Keating provides, in chapter 1, a sustained theoretical reflection on the relationship between academic theology and spirituality, and, in chapter 2, he examines John Henry Newman's writings as a concretized test case for the right relationship of prayer, study, and thought. Authors such as Hans Urs von Balthasar and Jean Leclercq have investigated this relationship in classic works, but Keating's presentation is notable for its accessibility, coherence, and concision. The remaining chapters of part 1 address the topics of silence and spiritual direction. Emerging from these analyses are the insights that interiority expands through discovery of Christ within. We participate in Christ as we behold, wonder, think, theologize, and pray. Keating's plea that we introduce ministerial candidates to the romance of silence is most welcome.The second part of the book is entitled "The Formation of the Cleric." It brings together nine essays which explicitly explore the art of formation. The key to this section, and maybe to the whole book, is chapter 7, "Christ is the Sure Foundation: Priestly Human Formation Completed in and by Spiritual Formation." This chapter makes the case not only for the perichoresis of formational dimensions but also for a much stronger emphasis on spiritual formation than is often the case. Of special note is Keating's observation that spiritual formation can truly support human formation. This is an important insight. In his 1992 apostolic exhortation Pastores Dabo Vobis (on the formation of priests), John Paul II had articulated that human formation was "the basis of all priestly formation" (§43).Unfortunately, this line could be (and has been) interpreted problematically to mean human formation... (shrink)

According to embodied theories of language (ETLs), word meaning relies on sensorimotor brain areas, generally dedicated to acting and perceiving in the real world. More specifically, words denoting actions are postulated to make use of neural motor areas, while words denoting visual properties draw on the resources of visual brain areas. Therefore, there is a direct correspondence between word meaning and the experience a listener has had with a word's referent on the brain level. Behavioral and neuroimaging studies have provided (...) evidence in favor of ETLs; however, recent studies have also shown that sensorimotor information is recruited in a flexible manner during language comprehension (e.g., Raposo et al. ; Van Dam et al., ), leaving open the question as to what level of language processing sensorimotor activations contribute. In this study, we investigated the time course of modality‐specific contributions (i.e., the contribution of action information) as to word processing by manipulating both (a) the linguistic and (b) the action context in which target words were presented. Our results demonstrate that processes reflecting sensorimotor information play a role early in word processing (i.e., within 200 ms of word presentation), but that they are sensitive to the linguistic context in which a word is presented. In other words, when sensorimotor information is activated, it is activated quickly; however, specific words do not reliably activate a consistent sensorimotor pattern. (shrink)

This is a translation from Bulgarian into English of Nikolai Lossky’s “Razlichniiat smisul na dumata intuitsiia” (“The Different Senses of the Word Intuition”), published in the Sofianite journal Filosofski pregled (Philosophical Review), 1931, year III, book 1, pp. 1–9. In this article, solicited by the journal’s editor-in-chief, the Bulgarian philosopher Dimitar Mihalchev, Lossky surveys the different ways in which the word “intuition” (intuitsiia) has been used throughout the history of philosophy: Kant, Fichte, Schelling, Hegel, Friedrich Jacobi, Ivan Kireevski, Alexei Khomyakov, (...) Vladimir Solovyov, Bergson, Husserl, and Hans Driesch. Lossky then situates his own use of the word within this philosophical tradition and compares his intuitivism with gnoseologies similar to his own, namely, those of Semyon Frank, Johannes Rehmke, Max Scheler, Paul Linke, Dimitar Mihalchev, the English realists (Samuel Alexander and John Laird), the American realists (Edwin Holt, Walter Marvin, William Montague, Ralph Perry, Walter Pitkin, and Edward Spaulding), and the Neo-Scholastic Josef Gredt. As such, the article makes a valuable addendum to his Obosnovanie intuitivizma (The Foundation of Intuitivism) (1906) and provides a helpful synopsis of his theory of knowledge, which, in accordance with the Russian terminological tradition, he calls “gnoseology”. (shrink)

If pursued with serious intent, Pre-distribution has the capacity to create an exciting and radical new agenda for social democracy. But the politics of Pre-distribution cannot be innocuous or uncontroversial. -/- In its more radical forms, predistribution is a potentially radical and inspiring project for social democrats who have come to see the limitations of the old ways of doing things. It’s a project that promises a strategy to deliver abundantly on values of social justice, economic freedom, and equality of (...) opportunity. But it’s a project that involves going head-to-head with entrenched interests, breaking up existing concentrations of wealth and economic power. The politics of Pre-distribution, if taken seriously, simply cannot be a politics without enemies. Labour must decide whether its engagement with pre-distribution is to be limited to tinkering at the edges of neoliberalism, or whether it will instead fully embrace the opportunities of the present moment, decide to be radical, and realise the full promise of the politics of predistribution. -/- . (shrink)