The present study aims to identify contextual and psychological factors of proneness to radicalization and violent extremism operationalized through the Militant Extremist Mindset scale consisting of three distinct aspects: Proviolence, Vile World beliefs, and trust in Divine Power. A community sample of 271 high school students from Belgrade and Sandžak regions in Serbia completed: a 24-item MEM scale; contextual measures including a 6-item scale of family dysfunction and a 4-item composite measure capturing exposure to a harsh school environment and peer (...) abuse ; psychological measures including the 9-item Right-Wing Authoritarianism scale, the 5-item Social Dominance Orientation scale, and the 20-item UCLA Loneliness scale. A path analysis was conducted with contextual factors on the first and psychological factors on the second level of the model predicting the three factors of MEM. LON was positively predicted by FDys and HSE, SDO by HSE only, while RWA was positively predicted by FDys only. Contextual and psychological factors accounted for 27% of the variance in PV, 15% of the variance in VW, and 31% of the variance in DP. Obtained findings reveal a complex interplay of contextual and psychological drivers in the prediction of different aspects of RVE and build upon existing knowledge on risk factors associated with RVE. (shrink)

In this paper we argue that predictive processing (PP) theory cannot account for the phenomenon of affect-biased attention prioritized attention to stimuli that are affectively salient because of their associations with reward or punishment. Specifically, the PP hypothesis that selective attention can be analyzed in terms of the optimization of precision expectations cannot accommodate affect-biased attention; affectively salient stimuli can capture our attention even when precision expectations are low. We review the prospects of three recent attempts to accommodate affect with (...) tools internal to PP theory: Miller and Clark’s (2018) embodied inference; Seth’s (2013) interoceptive inference; and Joffily and Coricelli’s (2013) rate of change of free energy. In each case we argue that the account does not resolve the challenge from affect-biased attention. For this reason, we conclude that prediction error minimization is not sufficient to explain all mental phenomena, contrary to the claim that the PP framework provides a unified theory of all mental phenomena or the brain ‘s cognitive functioning. Nevertheless, we suggest that empirical investigation of the interaction between affective salience and precision expectations should prove helpful in understanding the limits of PP theory, and may provide new directions for the application of a Bayesian perspective to perception. (shrink)

According to an attractive conception of love as attention, discussed by Iris Murdoch, one strives to see one’s beloved accurately and justly. A puzzle for understanding how to love another in this way emerges in cases where more accurate and just perception of the beloved only reveals his flaws and vices, and where the beloved, in awareness of this, strives to escape the gaze of others - including, or perhaps especially, of his loved ones. Though less attentive forms of love (...) may be able to render one’s continued love coherent and justifiable in these cases, they risk further alienating the beloved precisely because they are less attentive and because of the operations of the beloved’s shame. I argue that attentive love is well-suited to alleviate this problem of alienation, but that in order to do so, it must be supplemented with grace. I propose a conception of gracious love as an affectionate love for the qualities of human nature, distinguishing this from a love of humanity, and show how this complex emotion, in being responsive to the complexities of shame, is able to alleviate the problem of alienation. (shrink)

In the current socioeconomic environment, brands increasingly need to portray societal and ethical commitments at a corporate level, in order to remain competitive and improve their reputation. However, studies that relate business ethics to corporate brands are either purely conceptual or have been empirically conducted in relation to the field of products/goods. This is surprising because corporate brands are even more relevant in the services sector, due to the different nature of services, and the subsequent need to provide a consistent (...) high-quality customer experience across all the brand–customer interactions and touch-points. Thus, the purpose of this article is to study, at a corporate brand level and in the field of services, the effect of customer perceived ethicality of a brand on brand equity. The model is tested by structural equations, using data collected for eight service categories by means of a panel composed of 2179 customers. The test of measurement equivalence between these categories is conducted using generalizability theory. Confirmatory factor analysis marker technique is applied in order to check for common method variance. The results of the hypothesized model indicate that customer perceived ethicality has a positive, indirect impact on brand equity, through the mediators of brand affect and perceived quality. However, there is no empirical evidence for a direct effect of customer perceived ethicality on brand equity. (shrink)

Unchosen transformative experiences—transformative experiences that are imposed upon an agent by external circumstances—present a fundamental problem for agency: how does one act intentionally in circumstances that transform oneself as an agent, and that disrupt one’s core projects, cares, or goals? Drawing from William James’s analysis of conversion and Matthew Ratcliffe’s account of grief, I give a phenomenological analysis of transformative experiences as involving the restructuring of systems of practical meaning. On this analysis, an agent’s experience of the world is structured (...) by practically significant possibilities that form organized systems on the basis of the agent’s projects and relationships. Transformative experiences involve shifts to systems of possibility, that is, changes to habitual meanings and to how an agent’s projects are situated in relation to one another. I employ the enactivist notion of sense-making to analyze how an agent rebuilds the meaning structures disrupted by a transformative experience. In an unchosen transformative experience, an agent adjusts to a significant disruption through a process of sense-making in precarious conditions. By establishing new patterns of bodily and social interaction with the world, one alters the practical meanings of one’s surroundings, and thereby reconstitutes oneself as an intentional agent. (shrink)

Unchosen transformative experiences—transformative experiences that are imposed upon an agent by external circumstances—present a fundamental problem for agency: how does one act intentionally in circumstances that transform oneself as an agent, and that disrupt one’s core projects, cares, or goals? Drawing from William James’s analysis of conversion and Matthew Ratcliffe’s account of grief, I give a phenomenological analysis of transformative experiences as involving the restructuring of systems of practical meaning. On this analysis, an agent’s experience of the world is structured (...) by practically significant possibilities that form organized systems on the basis of the agent’s projects and relationships. Transformative experiences involve shifts to systems of possibility, that is, changes to habitual meanings and to how an agent’s projects are situated in relation to one another. I employ the enactivist notion of sense-making to analyze how an agent rebuilds the meaning structures disrupted by a transformative experience. In an unchosen transformative experience, an agent adjusts to a significant disruption through a process of sense-making in precarious conditions. By establishing new patterns of bodily and social interaction with the world, one alters the practical meanings of one’s surroundings, and thereby reconstitutes oneself as an intentional agent. (shrink)

In the past few decades, a growth in ethical consumerism has led brands to increasingly develop conscientiousness and depict ethical image at a corporate level. However, most of the research studying business ethics in the field of corporate brand management is either conceptual or has been empirically conducted in relation to goods/products contexts. This is surprising because corporate brands are more relevant in services contexts, because of the distinct nature of services and the key role that employees have in the (...) services sector. Accordingly, this article aims at empirically examining the effects of customer perceived ethicality in the context of corporate services brands. Based on data collected for eight service categories using a panel of 2179 customers, the hypothesized structural model is tested using path analysis. The results show that, in addition to a direct effect, customer perceived ethicality has a positive and indirect effect on customer loyalty, through the mediators of customer affective commitment and customer perceived quality. Further, employee empathy positively influences the impact of customer perceived ethicality on customer affective commitment, and customer loyalty positively impacts customer positive word-of-mouth. The first implication of these results is that corporate brand strategy needs to be aligned with human resources policies and practices if brands want to turn ethical strategies into employee behavior. Second, corporate brands should build more authentic communications grounded in their ethical beliefs and supported by evidence from actual employees. (shrink)

In an ever more transparent, digitalized, and connected environment, customers are increasingly pressuring brands to embrace genuine corporate social responsibility practices and co-creation activities. While both CSR and co-creation are social and collaborative processes, there is still little research examining whether CSR can boost co-creation. In addition, while previous research has mainly related co-creation to emotional outcomes, limited empirical research has related it to rational and behavioral outcomes. To address these shortcomings in the literature, this paper examines the influence of (...) CSR on customer loyalty, considering the mediating roles of co-creation and customer trust. It also investigates the influence of co-creation on customer trust. The data were collected in Spain in late 2017 using an online survey, and the sample contained 1101 customers of health insurance services brands. Structural equation modeling was used to test the hypothesized relationships simultaneously. The results show that CSR influences customer loyalty both directly and indirectly through co-creation and customer trust. However, the indirect impact is the stronger of the two, implying that embracing co-creation activities and developing customer trust can make it easier for CSR practices to enhance customer loyalty. In addition, co-creation has a direct effect on customer trust. (shrink)

In order to be competitive in an era of ethical consumerism, brands are facing an ever-increasing pressure to integrate ethical values into their identities and to display their ethical commitment at a corporate level. Nevertheless, studies that relate business ethics to corporate brands are either theoretical or have predominantly been developed empirically in goods contexts. This is surprising, because corporate brands are more relevant in services settings, given the nature of services, and the fact that services settings comprise a greater (...) number of customer–brand interactions and touch points than goods contexts. Accordingly, the purpose of this article is to empirically examine the effects of customer perceived ethicality of corporate brands that operate in the services sector. Based on data collected for eight service categories using a panel of 2179 customers, the hypothesized structural model is tested using path analysis. The generalizability theory is applied to test for measurement equivalence between these categories. The results of the hypothesized model show that, in addition to a direct impact, customer perceived ethicality has a positive and indirect impact on brand equity, through the mediators of recognition benefits and brand image. Moreover, brand heritage negatively influences the impact of customer perceived ethicality on brand image. The main implication is that managers need to be aware of the need to reinforce brand image and recognition benefits, as this can facilitate the translation of customer perceived ethicality into brand equity. (shrink)

Business Ethics, the Environment &Responsibility, Volume 32, Issue 1, Page 1-3, January 2023.

Participation in healthcare decision-making is considered to be an important right of minors, and is highlighted in both international legislation and public policies. However, despite the legal recognition of children’s rights to participation, and also the benefits that children experience by their involvement, there is evidence that legislation is not always translated into healthcare practice. There are a number of factors that may impact on the ability of the child to be involved in decisions regarding their medical care. Some of (...) these factors relate to the child, including their capacity to be actively involved in these decisions. Others relate to the family situation, sociocultural context, or the underlying beliefs and practices of the healthcare provider involved. In spite of these challenges to including children in decisions regarding their clinical care, we argue that it is an important factor in their treatment. The extent to which children should participate in this process should be determined on a case-by-case basis, taking all of the potential barriers into account. (shrink)

We introduce a probabilistic extension of propositional intuitionistic logic. The logic allows making statements such as P≥sα, with the intended meaning “the probability of truthfulness of α is at least s”. We describe the corresponding class of models, which are Kripke models with a naturally arising notion of probability, and give a sound and complete infinitary axiomatic system. We prove that the logic is decidable.

Emotionally arousing events reach awareness more easily and evoke greater visual cortex activation than more mundane events. Recent studies have shown that they are also perceived more vividly and that emotionally enhanced perceptual vividness predicts memory vividness. We propose that affect-biased attention (ABA) – selective attention to emotionally salient events – is an endogenous attentional system tuned by an individual's history of reward and punishment. We present the Biased Attention via Norepinephrine (BANE) model, which unifies genetic, neuromodulatory, neural and behavioural (...) evidence to account for ABA. We review evidence supporting BANE's proposal that a key mechanism of ABA is locus coeruleus–norepinephrine (LC–NE) activity, which interacts with activity in hubs of affective salience networks to modulate visual cortex activation and heighten the subjective vividness of emotionally salient stimuli. We further review literature on biased competition and look at initial evidence for its potential as a neural mechanism behind ABA. We also review evidence supporting the role of the LC–NE system as a driving force of ABA. Finally, we review individual differences in ABA and memory including differences in sensitivity to stimulus category and valence. We focus on differences arising from a variant of the ADRA2b gene, which codes for the alpha2b adrenoreceptor as a way of investigating influences of NE availability on ABA in humans. (shrink)

Business Ethics, the Environment &Responsibility, Volume 32, Issue 4, Page 1123-1125, October 2023.

A Marxist analysis of the role of politics in liberal democracies and fascist and socialist states.

Since in Heyting Arithmetic all atomic formulas are decidable, a Kripke model for HA may be regarded classically as a collection of classical structures for the language of arithmetic, partially ordered by the submodel relation. The obvious question is then: are these classical structures models of Peano Arithmetic ? And dually: if a collection of models of PA, partially ordered by the submodel relation, is regarded as a Kripke model, is it a model of HA? Some partial answers to these (...) questions were obtained in [6], [3], [1] and [2]. Here we present some results in the same direction, announced in [7]. In particular, it is proved that the classical structures at the nodes of a Kripke model of HA must be models of IΔ1 and that the relation between these classical structures must be that of a Δ1-elementary submodel. MSC: 03F30, 03F55. (shrink)

Business Ethics, the Environment &Responsibility, Volume 32, Issue 2, Page 415-418, April 2023.

“The Aristotelian corpus and Christian Philosophy in Byzantium between the Ninth and Fifteenth Centuries: Readings and Traditions” is the topic of Section I of SIEPM Commission VIII: Byzantine Philosophy. Aristotle’s writings, which were assimilated variously, function as a meta-text of medieval intellectual culture. Between the nineth and fifteenth centuries Byzantine thinkers developed stable and functional strategies for integrating Aristotle’s philosophical methodology into different theological and philosophical contexts. The project will study the influence of Aristotle on Byzantine metaphysics, epistemology, physics and (...) ethics. We shall attempt to reconstruct the Aristotelian roots of key conceptual models in Byzantine philosophy that played a major role in theological discussion and exposition, such as the metaphysical status of hypostasis, the paradigm of essence-energy, the use of the categories for developing the concept of the image, the transformation of Aristotle’s concept of the soul in lig... (shrink)

L.A. Paul argues that “transformative experiences” challenge our hopes to live up to an ideal that she believes is upheld within western, wealthy cultures. If these experiences reveal information to us about the world and ourselves that is in principle unavailable to us before we undergo them, it seems that there is no hope for us to be rational, authentic and autonomous masters of our own lives. Supposing that Paul is right about this, how concerned should we be? Here, I (...) challenge the ideal of "rational mastery" that guides Paul’s project, and which must be granted in order to motivate the philosophical challenge purportedly generated by experiences that drastically change who we are and what we know. (shrink)

The guise of the good thesis can be understood as an attempt to distinguish between human motivations that are intelligible as desires and those that are not. I propose, first, that we understand the intelligibility at stake here as the kind necessary for the experience of reactive attitudes, both negative and positive, to the behavior and motivations of an agent. Given this, I argue that the thesis must be understood as proposing substantive content restrictions on how human agents perceive objects (...) of their desires; it cannot be a purely formal constraint. Moreover, while proponents of the guise of the good thesis who posit substantive content restrictions on human desire are right to do so, they are mistaken to claim that we always desire the apparently good. Instead, I propose a different limit: the naturally attractive. This alternative to the guise of the good thesis nonetheless captures the compelling idea that human desires are intelligent, quasi-perceptual responses to the world. (shrink)

A necessary first step in collaboration between hypnosis research and meditation research is clarification of key concepts. The authors propose that such clarification is best advanced by neurophenomenological investigations that integrate neuroscience methods with phenomenological models based on first-person reports of hypnotic versus meditative experiences. Focusing on absorption, the authors argue that previous treatments of hypnosis and meditation as equivalent are incorrect, but that they can be fruitfully compared when characteristic features of the states described by these concepts are examined. (...) To this end, the authors use the “phenomenological and neurocognitive matrix of mindfulness” (PNM), a multidimensional model recently proposed by Lutz and colleagues. The authors compare focused attention meditation and open monitoring meditation with hypnosis across the dimensions of the PNM, using it to interpret empirical research on hypnosis, and to shed light on debates about the role of meta-awareness in hypnosis and the role of suggestion in meditation. (shrink)

The comparison between biological and social macroevolution is a very important (though insufficiently studied) subject whose analysis renders new significant possibilities to comprehend the processes, trends, mechanisms, and peculiarities of each of the two types of macroevolution. Of course, there are a few rather important (and very understandable) differences between them; however, it appears possible to identify a number of fundamental similarities. One may single out at least three fundamental sets of factors determining those similarities. First of all, those similarities (...) stem from the fact that in both cases we are dealing with very complex non-equilibrium (but rather stable) systems whose principles of functioning and evolution are described by the General Systems' Theory, as well as by a number of cybernetic principles and laws. -/- Secondly, in both cases we do not deal with isolated systems; in both cases we deal with a complex interaction between systems of organic systems and external environment, whereas the reaction of systems to external challenges can be described in terms of certain general principles (that, however, express themselves rather differently within the biological reality, on the one hand, and within the social reality, on the other). -/- Thirdly, it is necessary to mention a direct ‘genetic’ link between the two types of macroevolution and their mutual influence. -/- It is important to emphasize that the very similarity of the principles and regularities of the two types of macroevolution does not imply their identity. Rather significant similarities are frequently accompanied by enormous differences. For example, genomes of the chimpanzees and the humans are very similar – with differences constituting just a few per cent; however, there are enormous differences with respect to intellectual and social differences of the chimpanzees and the humans hidden behind the apparently ‘insignificant’ difference between the two genomes. Thus, in certain respects it appears reasonable to consider the biological and social macroevolution as a single macroevolutionary process. This implies the necessity to comprehend the general laws and regularities that describe this process, though their manifestations may display significant variations depending on properties of a concrete evolving entity (biological, or social one). An important notion that may contribute to the improvement of the operationalization level as regards the comparison between the two types of macroevolution is the one that we suggested some time ago – the social aromorphosis (that was developed as a counterpart to the notion of biological aromorphosis well established within Russian evolutionary biology). We regard social aromorphosis as a rare qualitative macrochange that increases in a very significant way complexity, adaptability, and mutual influence of the social systems, that opens new possibilities for social macrodevelopment. In our paper we discuss a number of regularities that describe biological and social macroevolution and that employ the notions of social and biological aromorphosis such as ones of the module evolution (or the evolutionary ‘block assemblage’), ‘payment for arogenic progress’ etc. (shrink)

Philosophers are now wary of conflating the “fittingness” or accuracy of an emotion with any form of moral assessment of that emotion. Justin D’Arms and Daniel Jacobson, who originally cautioned against this “conflation”, also warned philosophers not to infer that an emotion is inaccurate from the fact that feeling it would be morally inappropriate, or that it is accurate from the fact that feeling it would be morally appropriate. Such inferences, they argue, risk committing “the moralistic fallacy”, a mistake they (...) claim is widespread throughout the work of contemporary and historical moral philosophers. I argue that many basic and familiar forms of moral assessment of the emotions are not subject to these arguments. I illustrate this by reconsidering the idea that to assess an emotion as “fitting” is to assess it as what a virtuous person would feel. After showing how assessments akin to this “virtue-theoretical” notion of fit may be prevalent even outside of the Aristotelian tradition, I suggest some more charitable and philosophically productive interpretations of the philosophical views of the emotions that D’Arms and Jacobson criticize, and argue that we cannot coherently theorize about the fittingness conditions of the emotions in a morally neutral way. (shrink)

Business Ethics, the Environment &Responsibility, Volume 31, Issue 3, Page 601-603, July 2022.

The book titled The Collaborative Economy in Action: European Perspectives is one of the important outcomes of the COST Action CA16121, From Sharing to Caring: Examining the Socio-Technical Aspects of the Collaborative Economy that was active between March 2017 and September 2021. The Action was funded by the European Cooperation in Science and Technology - COST. The main objective of the COST Action Sharing and Caring is the development of a European network of researchers and practitioners interested in investigating the (...) collaborative economy models, platforms, and their socio-technological implications. The network involves scholars, practitioners, communities, and policymakers. The COST Action Sharing and Caring helped to connect research initiatives across Europe and enabled scientists to develop their ideas by collaborating with peers. This collaboration opportunity represented a boost for the participants’ research, careers, and innovation potential. The main aim of this book is to provide a comprehensive overview of the collaborative economy in European countries with a variety of its aspects for a deeper understanding of the phenomenon as a whole. For this reason, in July 2017, an open call for country reports was distributed among the members of the COST Action Sharing and Caring. Representatives of the member countries were invited to produce short country reports covering: definition of the CE; types and models of the CE; key stakeholders involved; as well as legislation and technological tools relevant for the CE. Submitted reports varied in length and regarding the level of detail included, in accordance with how much information was available in each respective country at the time of writing. Editors of the book have compiled these early reports into a summary report, which was intended as a first step in mapping the state of the CE in Europe. The Member Countries Report on the Collaborative Economy, edited by Gaia Mosconi, Agnieszka Lukasiewicz, and Gabriela Avram that was published on the Sharing and Caring website, represented its first synergetic outcome and provided an overview of the CE phenomenon as interpreted and manifested in each of the countries part of the network. Additionally, Sergio Nassare-Aznar, Kosjenka Dumančić, and Giulia Priora compiled a Preliminary Legal Analysis of Country Reports on Cases of Collaborative Economy. In 2018, after undertaking an analysis of the previous reports’ strengths and weaknesses, the book editors issued a call for an updated version of these country reports. Prof. Ann Light advised the editorial team, proposing a new format for country reports and 4000 words limit. The template included: Introduction, Definition, Key Questions, Examples, Illustration, Context, Developments, Issues, Other Major Players, and Relevant Literature. The new template was approved by the Management Committee in October 2018. The task force that had supported the production of the first series of country reports acted as mentors for the team of authors in each country. The final reports arrived at the end of 2018, bringing the total number of submissions to 30. A call for book editors was issued, and a new editorial team was formed by volunteers from the participants of the COST Action: Andrzej Klimczuk, Vida Česnuityte, Cristina Miguel, Santa Mijalche, Gabriela Avram, Bori Simonovits, Bálint Balázs, Kostas Stefanidis, and Rafael Laurenti. The editorial team organized the double-blind reviews of reports and communicated to the authors the requirements for improving their texts. After reviews, the authors submitted updated versions of their country reports providing up-to-date interdisciplinary analysis on the state of the CE in 2019, when the reports were collected. During the final phase, the chapters were again reviewed by the lead editors together with all editorial team members. At the time, the intention was to update these reports again just before the end of the COST Action Sharing and Caring in 2021 and to produce a third edition. However, the COVID-19 pandemic changed these plans. Thus, this final volume was created by 82 scholars-editors and contributors-and consists of reports on 27 countries participating in the COST Action. M4 - Citavi. (shrink)

This paper argues that grieving a profound loss is a transformative experience, specifically an unchosen transformative experience, understood as an event‐based transformation not chosen by the agent. Grief transforms the self (i) cognitively, by forcing the agent to alter a large set of beliefs and desires, (ii) phenomenologically, by altering their experience in a diffuse or global manner, (iii) normatively, by requiring the agent to revise their practical identity, and (iv) existentially, by confronting the agent with a structuring condition of (...) their life. Grief is a disruption to one's identity that an agent addresses by making sense of the world after the loss, remaking the practical significance of various situations in their lives through their activity. Transformative grief is both an “activity” and a “revelation” (Callard, 2020): Some parts of the grieving process are active (the agent must actively work to become a new kind of person), while others are irreducibly passive (the agent passively undergoes them). (shrink)

On one predominant conception of virtue, the virtuous agent is, among other things, wholehearted in doing what she believes best. I challenge this condition of wholeheartedness by making explicit the connections between the emotion of boredom and the states of continence and akrasia. An easily bored person is more susceptible to these forms of disharmony because of two familiar characteristics of boredom. First, that we can be – and often are – bored by what it is that we know would (...) be best to do, and second, that occurrent states of boredom tend to give rise to positive interest in performing actions that we know are bad to perform. Moreover, while a person’s susceptibility to boredom can indicate a lack of attentiveness or acuity, or be evidence of a vice such as ingratitude or shallowness, it can in others indicate positive qualities of character, such as perspicacity, liveliness, and certain forms of intelligence. Upon imagining certain bored akratics without the psychological qualities that give rise to their boredom, we will either imagine them without these positive qualities, or with others that – though perhaps psychologically possible – are not clearly better. This yields the result that a person who is continent or even akratic because of her susceptibility to boredom may have a character no less excellent than that of the wholehearted agent. (shrink)

As with certain other self-reflexive emotions, such as guilt and shame, our understanding of self-hatred may be aided by views of the mind which posit an internalized other whose perspective on oneself embodies and focuses a set of concerns and values, and whose perspective one is in some sense vulnerable to. To feel guilt for some transgression is not solely to feel the anger that one would feel toward another’s trespasses, now directed back onto oneself as an object of that (...) anger; it is at the same time to react to that anger – perhaps, for example, to accept it as deserved, or to welcome the lashing of one’s bad conscience. To feel shame before oneself is not just to see oneself in some compromising way, it is to feel compromised by one’s own gaze. Likewise, the person who hates herself does not feel the hatred that she might have for another, simply taking herself as object of that attitude. She is not merely the seat of an internalized hostile voice and perspective that she may, for example, react to with indifference. She does not only tell herself that she is “worthless” but, will typically feel herself so in response. And her suffering may not just result from pain she is inclined to inflict, but suffering that, in some sense, she is inclined to suffer. But how is this so? How, in self-hatred, does one become not only subject to, but vulnerable and even receptive to one’s own hostility? (shrink)

In the first part of this article we survey general similarities and differences between biological and social macroevolution. In the second (and main) part, we consider a concrete mathematical model capable of describing important features of both biological and social macroevolution. In mathematical models of historical macrodynamics, a hyperbolic pattern of world population growth arises from non-linear, second-order positive feedback between demographic growth and technological development. Based on diverse paleontological data and an analogy with macrosociological models, we suggest that the (...) hyperbolic character of biodiversity growth can be similarly accounted for by non-linear, second-order positive feedback between diversity growth and the complexity of community structure. We discuss how such positive feedback mechanisms can be modelled mathematically. (shrink)

Giorgio Levi Della Vida (1886-1967) was not only an eminent Islamologist, he was also a man with solid roots in his own time. He taught in Naples and Rome, then for the ten years 1939-1948 at the University of Pennsylvania. He was one of the few university teachers who, when the oath of loyalty to the Italian fascist regime was introduced in October 1931, opted not to accept that act of submission. His memoirs, Fantasmi ritrovati, were published in 1966; (...) the book, now out of print, conjures up a tableau vivant of half a century of intellectual encounters in Italy and Europe between the wars. Among the portraits he paints there is the astounding story of those crucial days in June 1924 when the fascist government became a full-blown regime. This article presents extended extracts from that story. (shrink)