Zusammenfassung Im Beitrag wird untersucht, ob und mit welchen Strategien Athleten sowie Sportorganisationen in Krisen des Sports Soziale Medien in ihrer Krisenkommunikation verwenden. Ausgehend von der Theorie der situationsbezogenen Krisenkommunikation nach Coombs, der bei verschiedenen Krisentypen spezifische Kommunikationsstrategien empfiehlt, werden Facebook-Posts und Tweets/retweets von Spielern und Verbänden bei zwei ausgewählten Krisen während der Fußball-WM 2014 qualitativ analysiert. Den Ergebnissen zufolge werden die Möglichkeiten Sozialer Medien nicht bzw. nur unzureichend genutzt. In beiden Fällen findet keine zeitnahe Krisenkommunikation statt. Bei der Spanien-Krise (...) schätzen die Beteiligten die Krisenschuldzuschreibung durch die Öffentlichkeit und den damit verbundenen Reputationsschaden höher ein als notwendig; im zweiten Fall wird ein individuelles Fehlverhalten trotz vorliegender Krisenhistorie dagegen unterschätzt. (shrink)

'Correlations without correlata' is an influential way of thinking of quantum entanglement as a form primitive correlation which nonetheless maintains locality of quantum theory. A number of arguments have sought to suggest that such a view leads either to internal inconsistency or to conflict with the empirical predictions of quantum mechanics. Here wew explicate and provide a partial defence of the notion, arguing that these objections import unwarranted conceptions of correlation properties as hidden variables. A more plausible account sees the (...) properties in terms of Everettian relative states. The ontological robustness of entanglement is also defended from recent objections. (shrink)

The new experiments underway at the Large Hadron Collider at CERN in Switzerland may significantly change our understanding of elementary particle physics and, indeed, the universe.

They conclude that desireless action is action performed without certain desires; other desires are permissible.In this book, the author surveys the ...

Specification of an appropriate relationship, or division of labor, between sociology and philosophy, remains a sensitive issue. Anthony Giddens offers a distinctive variant in his concern, in structuration theory, to develop an ontology of the social without participating in epistemological debate and without articulating and justifying a normative theory (whether a philosophical anthropology or a political philosophy). Both omissions impair the wider reception of structuration theory. The second is the more serious, however, insofar as the postempiricist community of inquirers may (...) make a virtue of the ethical and political factors that inform social science, but it does not yet have any settled means of assessing different, and contesting, values; even if it did, it could not invent Giddens's position for him. There are signs that Giddens now recognizes the need to formulate and justify models of the good society and of the actualized self. (shrink)

Vasiṣṭha claims both that all four _āśramas_ are equal and that the householder is the best of the four _āśramas_. This apparent contradiction would be resolved if either of these claims could be dismissed. Vasiṣṭha's claim that the four _āśramas_ are equal seems entailed, however, by his endorsement of the original formulation of the _āśrama_ system. His claim that the householder is superior, in turn, seems supported by the surplus of arguments that he offers in favor of the householder. Patrick (...) Olivelle takes Vasiṣṭha to advance this surplus of arguments for the householder only to bolster the more modest claim that the householder is _equal_—and therefore not inferior—to the celibate _āśramas_. If this right, then Vasiṣṭha's claim that the householder is superior might be understood in the same way. If the balance of evidence weighs in favor of one claim or the other, however, it seems to weigh in favor of the superiority of the householder, rather than the equality of the _āśramas_. An alternative interpretation takes Vasiṣṭha to evaluate the householder in relation to two distinct metrics. The four _āśramas_ are equal, he says, in their ability to attain the highest heaven. The householder is superior to the other three _āśramas_, however, in his unmatched contributions to the general welfare. (shrink)

Medhātithi reduces Manu’s descriptions of the householder as support and source of the āśramas to his performance of the five great sacrifices. Patrick Olivelle characterizes Medhātithi’s interpretation as “radical,” but a strong preliminary case might be made in its favor. Nonetheless, there are a number of reasons to resist Medhātithi’s interpretation. The more plausible interpretation of these passages is also the most straightforward. The householder is the support of the other three āśramas because he is economically productive. He is the (...) source of the āśramas because he has children. The householder is the best of the āśrama, in turn, because the broad benefits that he produces by these means, in particular, are so essentially important. Descriptions of the householder as source and support of the āśramas appear in a wide range of texts. In most of these contexts, they play a central role in justifying the status of the householder. At the same time, these claims often betray the same kind of ambiguity that Medhātithi notes. The fact that Manu counts these descriptions as distinct reasons for the householder’s superiority does not imply that other texts say the same thing. His precedent, however, is worth keeping in mind when interpreting parallel passages in other contexts. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Collective Violence, Sacrifice, and Conflict Resolution in the Works of Paul Claudel Christopher G. Flood University ofSurrey, England Claudel's career as a writer spanned almost seventy years, from the 1880s to the 1950s. The publication of his collected works now runs to twenty-nine large volumes, excluding his correspondence and diaries, so a brief overview of any particular dimension of his writing must necessarily be reductive. On the other hand, (...) Claudel's work lends itself particularly well to discussion in terms of the relationship between violence, sacrifice and religion. In a valuable study published more than twenty years ago under the title, Claudel et l'usurpateur, Jacques Petit drew attention to the recurrence in Claudel's plays, and in many of his non- fictional writings, of a narrative structure hinging on acts of usurpation and counter-usurpation. There is a pattern of conflictual rivalry, domination and coercion, whereby acts of aggression are ultimately legitimized, or in some sense excused, in the light of a positive outcome, providential necessity and/or reconciliation between usurper and victim. Claudel's world is indeed "a world of violence," as Petit puts it (79, ch. title).1 It is also a world ofreligion: after his return to the Catholic Church in 1890, all of Claudel's major dramatic works intermesh the process of usurpation with themes deriving from his religious beliefs, and the same is true of many of his non-fictional writings. My aim is not to reinvent the wheel by going back over all of the terrain mapped out by Petit. Nor do I intend to rework Petit's empirical model wholesale in the light of René Girard's anthropological model of mimetic desire and sacrificial violence, although there are obvious areas of convergence between them. However, I shall draw implicitly on both, in order to Translations throughout this paper are my own. 160Christopher G. Flood argue that the notion of sacrifice, which is central to the resolution of rivalries in Claudel's major plays, is transformed into an idiosyncratic conception of international conflict resolution in various non-fictional writings which emerge from his forty years of experience in his parallel career as a profes sional diplomat.2 1 shall start with a schematic discussion of certain features of the plays. The first point relates to Claudel's assumptions concerning the mechanisms involved in the outbreak of individual or collective violence. It needs to be emphasized that in his plays the path towards violence is always opened by a withdrawal or weakening of temporal and/or spiritual authority. This allows the crystallization, and the direct expression, of latent rivalries which eventually lead to an explosion of aggression. The causes of the violence invariably center on the fact that one individual or group is in possession of an object which is coveted by another individual or group. The question of whether Claudel himself appears to recognize a mimetic element in this pattern of behavior would be too complex, and too fraught with imponderables, to discuss here, but there are some indications that he does so. Whatever the case, in the absence of authority, rivalry and jealousy engender verbal, and usually physical conflict, culminating in usurpation of the desired object. Thus, for example, in Tête d'or, the elderly Emperor of the unnamed kingdom has neither the authority nor the resolution to defend his kingdom against external invasion, or against the man who saves the kingdom only to usurp the throne and murder the Emperor himself.3 Similarly, in the second version of La Ville, neither Besme, the positivistic scientist and plutocrat who has created the godless City, nor his brother Lambert, the former politician, has the will to maintain or defend the society against the tensions emerging within it. Thus, the City dissolves first into immobility, then revolution. Or again, in the family drama of La Jeune Fille Violaine (second version), the obsessional rage andjealousy ofMara towards her elder sister, Violaine, explodes into coercion, slander, and horrific violence when their father absents himself from the farm for an indefinite period, leaving Violaine to marry Jacques Hury: the fact that Hury loves Violaine, but does not love Mara, makes the latter all the... (shrink)

One common interpretation of the orthodox Indian prohibition on desire is that it is a prohibition on phenomenologically salient desires. The Nyāyasūtra and Brahmasiddhi seem to support this view. I argue that this interpretation is mistaken. The Vedāntins draw a distinction between counting some fact as a reason for acting (icchā) and counting one's desire (rāga) as a reason for acting, and prohibit the latter. The Naiyāyikas draw a distinction between desiring to avoid some state of affairs (dveṣa) and believing (...) that some state of affairs is unimportant (vairāgya), and advocate the latter. Both deny that the state to which the English word 'desire' refers is a necessary condition of acting. (shrink)

Our understanding of how evolution acts on biological networks remains patchy, as is our knowledge of how that action is best identified, modelled and understood. Starting with network structure and the evolution of protein–protein interaction networks, we briefly survey the ways in which network evolution is being addressed in the fields of systems biology, development and ecology. The approaches highlighted demonstrate a movement away from a focus on network topology towards a more integrated view, placing biological properties centre‐stage. We argue (...) that there remains great potential in a closer synergy between evolutionary biology and biological network analysis, although that may require the development of novel approaches and even different analogies for biological networks themselves. (shrink)

The Saṃnyāsa Upaniṣads characterize the life of the saṃnyāsin as devoid of earthly pleasures. At the same time, these and other texts record confusion and suspicion toward those who would pursue such a life, and disbelief that such severe austerity could be required. To many, the saṃnyāsin seems to forsake the good life in forsaking earthly pleasures. I call this the ‘Precluded Pleasures Objection’ to the saṃnyāsin ideal. A number of replies to the Precluded Pleasures Objection might be drawn from (...) the Saṃnyāsa Upaniṣads themselves. The first points out that the saṃnyāsin ideal is typically reserved for members of the twice-born classes, and perhaps only brāhmaṇa men, who have reached relative... (shrink)

There is a principle of charity within the Indian philosophical tradition that states that one is justified in reverting to a non-literal interpretation of a text only when a literal reading entails a clear contradiction. Most scholars have argued that a literal interpretation of the Bhagavadgtā's advice to act without desire ought to be abandoned for this reason, because it contradicts the obvious fact that desire is a necessary condition of action. In this paper two often cited arguments for the (...) claim that desire is a necessary condition of action are considered and it is argued that neither is cogent. Consquently, a literal reading of the Bhagavadgtā does not result in a clear contradiction, and the literal reading cannot be abandoned based on the principle of charity. Further, I argue that aside from the unjustified assumption that the text must be in accord with a Humean theory of action, the textual evidence from the Gtā weighs heavily in favor of a literal reading of the advice to act without desire. (shrink)

When people want to identify the causes of an event, assign credit or blame, or learn from their mistakes, they often reflect on how things could have gone differently. In this kind of reasoning, one considers a counterfactual world in which some events are different from their real-world counterparts and considers what else would have changed. Researchers have recently proposed several probabilistic models that aim to capture how people do (or should) reason about counterfactuals. We present a new model and (...) show that it accounts better for human inferences than several alternative models. Our model builds on the work of Pearl (2000), and extends his approach in a way that accommodates backtracking inferences and that acknowledges the difference between counterfactual interventions and counterfactual observations. We present six new experiments and analyze data from four experiments carried out by Rips (2010), and the results suggest that the new model provides an accurate account of both mean human judgments and the judgments of individuals. (shrink)

The literature on Hinduism and the environment is vast, and growing quickly. It has benefitted greatly from the work of scholars in a wide range of disciplines, such as religious studies, Asian studies, history, anthropology, political science, and so on. At the same time, much of this work fails to define key terms and make fundamental assumptions explicit. Consequently, it is at least initially difficult to engage with it philosophically. In the first section of this paper, I clarify a central, (...) implicit assumption that many of the authors working in this area share—namely, the assumption that a plausible environmental ethic must attribute direct moral standing to individual, living, non-human entities in nature, such as animals and plants. In the second section, I offer a preliminary defense of this assumption. In the third section, I respond to objections, and conclude that the argument is at least initially convincing. (shrink)

Many contemporary authors argue that the Hindu doctrines of karma and/or rebirth entail that both human and nonhuman entities in nature are interconnected, and hence have intrinsic value. These doctrines do not entail that entities in nature are interconnected, however. Even if they did, the interconnectedness of entities cannot establish their intrinsic value. If the interconnectedness of entities did establish their intrinsic value, the account would attribute equal intrinsic value to all things, both natural and non-natural, and hence, fail to (...) meet the “non-vacuity requirement.” The doctrines of karma and/or rebirth do entail that nonhuman entities in nature have intrinsic value, but not because they are interconnected. First, the doctrines entail that distinctions among embodied beings are trivial. If human beings have intrinsic value—as is typically assumed—and if the differences between a human embodiment and an animal or plant embodiment are trivial, then these differences seem less able to explain differences in the intrinsic value of humans, animals, and plants. Second, the best explanation of the connection between the treatment of nonhuman entities and the merit or demerit that arises as a result is that all living beings are intrinsically valuable. Other explanations are circular, or fail to explain the severe punishments that result from harming nonhuman entities. (shrink)

Alfred R. Mele defends a broadly 'Humean' theory of motivation. One common dispute between Humeans and anti-Humeans has to do with whether or not a desire is required to motivate action. For the most part Mele avoids this dispute. He claims that there are reasons to think that beliefs cannot motivate action, but finally allows that it might be that it is a contingent fact that beliefs can motivate action in human beings. Instead Mele argues for the claim that certain (...) kinds of desires - namely action-desires - are 'paradigmatic motivational attitudes', similar in an essential way to intentions, and that beliefs are not. Hence it is a necessary truth that action-desires encompass motivation to act; if beliefs encompass motivation to act, it is not a necessary truth that they do. In this way Mele preserves some of what is intuitively right about the Humean account, while admitting that the arguments normally offered in support of the standard Humean claims are open to objections. I argue that Mele's account is implausible. His argument against the claim that state-desires are essentially motivation-encompassing attitudes is convincing, but the same argument proves that action-desires are not essentially motivation-encompassing either. If this difference between desires and beliefs cannot be maintained, however, then Mele fails to defend any motivationally relevant difference between beliefs and desires. (shrink)

Many contemporary authors argue that since certain Hindu texts and traditions claim that all living beings are fundamentally the same as Brahman (God), these texts and traditions provide the basis for an environmental ethic. I outline three common versions of this argument, and argue that each fails to meet at least one criterion for an environmental ethic. This doesn’t mean, however, that certain Hindu texts and traditions do not provide the basis for an environmental ethic. In the last section of (...) the paper I briefly outline and defend an alternative, according to which all plants and animals have intrinsic value and direct moral standing in virtue of having a good. (shrink)

This book argues that the standard arguments for and against the claim that certain Hindu texts and traditions attribute direct moral standing to animals and plants are unconvincing. It presents careful, extensive, and original interpretations of passages from the Manusmrti (law), the Mahābhārata (literature), and the Yogasūtra (philosophy), and argues that these texts attribute direct moral standing to animals and plants for at least three reasons: they are sentient, they are alive, and they possess a range of other relevant attributes (...) and abilities. This book is of interest to scholars of Hinduism and the environment, religion and the environment, Hindu and/or Buddhist philosophy more broadly, and environmental ethics. (shrink)

This concluding section applies the results of the previous part to some important thermodynamical systems. Even if time reversibility is allowed, it is shown that the flow vectors used to derive Onsager reciprocity from time translational invariance is of questionable validity. The fundamental fluctuation dissipation theorem of Callen, Welton, Green and Kubo which underpin descriptions of irreversibility, insofar as they are derived from time translational invariance, is also questioned; from Part I, they cannot be derived properly from time reversal symmetry. (...) The common view of entropy as some type of caloric fluid flow is critiqued as not conforming to the Kelvin Clausius Planck definition. An example of developing reciprocal relations to any order in the coupling indices based on the peculiar physical and defining characteristics of conductive heat is given for the steady state whenever a temperature gradient is present, free from time reversible and translation assumptions. A major challenge in the theory is to extend it to isothermal states. It is concluded that other more deterministic views mediated by authentic work anamnesis may be needed for long term coherence. (shrink)

In Frogs Aristophanes presents the comic katabasis of Dionysus, whose quest is to bring back the recently deceased Euripides and restore him to the Athenian literary scene. In the prologue Dionysus and his slave, Xanthias, seek out Heracles and ask his advice about the journey below. After some comic play, as they consider various short-cuts, Heracles finally gives Dionysus a serious lesson in Underworld geography . The various items on this itinerary – Charon, terrifying beasts, filth and excrement, sinners, μσται (...) – are all encountered on Dionysus' journey, each transformed for humorous effect. Dionysus crosses the lake on Charon's barque, but is forced to row . At this point we have the introduction of the off-stage chorus that gives the play its name. In what appears to be a kind of false parodos Dionysus engages in a metrical tug-of-war with the frogs that finally spoils his rowing rhythm. After disembarking, he is joined by Xanthias, who was forced to walk around the lake, and they find themselves in the place of σκτος κα βρβορος , where they see the miscreants . In place of εις and θηρα μυρα δειτατα , our heroes are terrified by the figure of Empousa, who is seen by Xanthias alone . When Empousa is gone, there appears the chorus of initiates, whose song constitutes the parodos. (shrink)

It is well known that in early Greek epic old age was something that could be scraped off a man, and it is the purpose of this note to explore the image and to suggest a possible origin. The idea is first attested in a counterfactual conditional sentence in Phoenix's speech atIl.9.445–6: ‘nor even if [a god] himself were to undertake to render me young and flourishing after scraping off old age …’ (οὐδ' εἴ κέν μοι ὑποσταίη αὐτός | γῆρας (...) ἀποξύσας θήσειν νέον ἡβώοντα …); in a description of Medea's magical rejuvenation of Aeson in theNostoi(fr. 7.2 Bernabé = 6.2 Davies, γῆρας ἀποξύσας); and in the account of Eos' botched attempt to make Tithonus immortal in theHomeric Hymn to Aphrodite(223–4):οὐδ' ἐνόησε μετὰ ϕρεσὶ πότνια Ἠώςἥβην αἰτῆσαι, ξῦσαί τ' ἄπο γῆρας ὀλοιόν.Nor did lady Dawn think in her mind to ask for youth and to scrape off ruinous old age.This language also occurs in Late Antiquity, and Andrew Faulkner in his commentary on theHymn(ad loc.) cites Greg. Nanz.Carm.1.2.2.483 (PG37.616) in the fourth centurya.d.and the much later Cometas,Anth. Pal.15.37.2. So far as the imagery implicit in these passages is concerned, S. D. Olson writes, ‘old age is imagined as a scurf or patina that can be scoured off a person’. Faulkner, however, prefers a more precise reference: ‘Griffin … relates it to the idea of old age as a skin that can be shed, as that of a snake’, and he helpfully cites Theodoros Prodromos,Carmina historica24.18, ἀπόξυσαι τὸ γῆρας ὥσπερ ὄϕις (‘to scrape off old age like a snake’). (shrink)

In a comparison of the principles of special relativity and of quantum mechanics, the former theory is marked by its relative economy and apparent explanatory simplicity. A number of theorists have thus been led to search for a small number of postulates - essentially information theoretic in nature - that would play the role in quantum mechanics that the relativity principle and the light postulate jointly play in Einstein's 1905 special relativity theory. The purpose of the present paper is to (...) resist this idea, at least in so far as it is supposed to reveal the fundamental form of the theory. It is argued that the methodology of Einstein's 1905 theory represents a victory of pragmatism over explanatory depth; and that its adoption only made sense in the context of the chaotic state state of physics at the start of the 20th century - as Einstein well knew. (shrink)

Evangelical Protestant spirituality, under the influence of the Enlightenment, has assumed a somewhat modernist flavor. As a result, traditional forms of religious symbol and piety were demoted in favor of religious affections, true spirituality was now discerned by means of “heart knowledge,” and the assurance of salvation assumed a place of prominence in the emerging market of spiritual autobiography. This essay explores several ways that a non-monastic, non-modern Protestant tradition, which lives according to a community rule, can contribute to the (...) spiritual formation conversation. I begin by introducing the reader to the Amish narrative and discuss how two theological themes shape their approach to spirituality–-the cross of Christ and the relationship between faith and works, justification and sanctification. Next, I question a common view of Jesus’ ministry as being diametrically opposed to that of the Pharisees and suggest that the Sermon on the Mount deserves to be central to the enterprise of spiritual formation. I conclude this essay by revealing how the Amish put spiritual theology into practice, via a locally constructed Ordnung and while seated around the supper table. (shrink)

This essay argues that unlike many contemporary christological anthropologies that begin with protology or eschatology, T. F. Torrance’s christological anthropology begins with the incarnate Christ as he confronts us in the midst of God’s redemptive act. This approach is labeled Soteriological-Christological Anthropology. Torrance himself does not develop this anthropological method in a sustained manner, therefore, this essay attempts to develop Torrance’s method by examining his doctrine of Christ’s fallen human nature and his epistemology. After developing Torrance’s Soteriological-Christological Anthropology the challenges (...) and prospects of this view are addressed. (shrink)

This book offers a pragmatic approach to the benefits of spirituality and sustainability for both individual and organizational success. It introduces sustainability and workplace spirituality as contemporary solutions to the challenging organizational environment. The first few chapters introduce the fundamentals of spirituality, workplace spirituality, and sustainability. The author then demonstrates how the three qualities are beneficial in achieving personal and business success. Through the combination of synthesized research summaries and case studies of individuals and organizations, this book offers readers a (...) fresh perspective on the importance of spirituality and sustainability to organizational performance. (shrink)

Deutsch and Hayden have proposed an alternative formulation of quantum mechanics which is completely local. We argue that their proposal must be understood as having a form of ‘gauge freedom’ according to which mathematically distinct states are physically equivalent. Once this gauge freedom is taken into account, their formulation is no longer local.