In August 2019, the local council of Umm al-Fahem, Israel, cancelled a scheduled performance of the known Palestinian rapper Tamer Nafar, claiming that Nafar’s artistic work did not meet with the town’s accepted religious, moral, and social norms. Subsequently, residents of the town and the Association for Civil Rights in Israel, petitioned the Court against the local council’s interference with Nafar’s freedom of artistic expression. Significantly, Nafar was not among the petitioners. The Court concurred with the petitioners, determining that (...) the local council had no authority to interfere with Nafar’s artistic content, and if there was concern regarding detrimental effects on public peace or security, police security should be provided for the event. Despite this ruling from an Israeli court, Nafar refused to perform in Umm al-Fahm. Instead, he accepted an invitation for dialogue with the conservative non-liberal forces within Umm al-Fahm council, a dialogue that resulted in reconciliation. I argue that Nafar’s decision, as a liberal subject to choose dialogue with non-liberal forces in Palestinian society embodies the conceptual foundations of post-secularism, which extend beyond the binary of liberal/non liberal divisions and binaries and pave the way for internal dialogue between religious and secular actors. It constructs a platform for liberal subjects in Palestinian society to be heard in the public Palestinian sphere, providing social and political alternatives to the violent authority of Israeli law. (shrink)

In an age in which the lack of independent public intellectuals has often been sorely lamented, the historian Tony Judt played a rare and valuable role, bringing together history and current events, Europe and America, what was and what is with what should be. In When the Facts Change, Tony Judt's widow and fellow historian Jennifer Homans has assembled an essential collection of the most important and influential pieces written in the last fifteen years of Judt's life, the years in (...) which he found his voice in the public sphere. Included are seminal essays on the full range of Judt's concerns, including Europe as an idea and in reality, before 1989 and thereafter; Israel, the Holocaust and the Jews; American hyperpower and the world after 9/11; and issues of social inclusion and social justice in an age of increasing inequality. Judt was at once most at home and in a state of what he called internal exile from his native England, from Europe, and from America, and he finally settled in New York--between them all. He was a historian of the twentieth century acutely aware of the dangers of ethnic exceptionalism, and if he was shaped by anything, it was the Jewish past and his own secularism. His essays on Israel ignited a firestorm debate for their forthright criticisms of Israeli government polices relating to the Palestinians and the occupied territories. Those crucial pieces are published here in book form for the first time, including an essay, never previously published, called 'What Is to Be Done?' These pieces are suffused with a deep compassion for the Israeli dilemma, a compassion that instilled in Judt a sense of responsibility to speak out and try to find a better path, away from what he saw as a road to ruin. When the Facts Change also contains Judt's homages to the culture heroes who were some of his greatest inspirations: Amos Elon, Francois Furet, Leszek Kolakowski, and perhaps above all Albert Camus, who never accepted the complacent view that the problem of evil couldn't lie within us as well as outside us. Included here too is a magnificent two-part essay on the social and political importance of railway travel to our modern conception of a good society; as well as the urgent text of 'What Is Living and What Is Dead in Social Democracy,' the final public speech of his life, delivered from a wheelchair after he had been stricken with a terrible illness; and a tender and wise dialogue with his then-teenage son, Daniel, about the different outlooks and burdens of their two generations. To read When the Facts Change is to miss Tony Judt's voice terribly, but to cherish it for what it was, and still is: a wise, human, deeply informed view on our most pressing concerns, delivered in good faith. (shrink)

The case study aims to reveal the praxis that serves the media during ethnic-violence conflicts. The article closely reads reports of the Israeli media covering the clashes between Israeli Arabs and the police, in the first days of the second Intifada. We analyze how mainstream Hebrew media covered the unfolding events, and also refer to reports in Arab-language newspapers. Two prominent trends shaped the frame through which events were reported: Inclusion and exclusion. Israel's Hebrew-language media excluded the Arab citizens (...) from the general Israeli public, while, at the same time, equating them with the residents of the Palestinian Authority. That is, the media framed the Arab Israeli citizens as Palestinians, blurring the line between the riots within Israel and the armed violence in the West Bank and Gaza. This coverage changed after the first and most intense days of riots; Israeli journalists then switched to a more civil framing after establishing an inner as well as an outer discourse. (shrink)

The present paper is devoted to a detailed presentation of a new Military Ethics doctrine of fighting terror. It is proposed as an extension of the classical Just War Theory, which has been meant to apply to ordinary international conflicts. Since the conditions of a fight against terror are essentially different from the conditions that are assumed to hold in the classical war (military) paradigm or in the law enforcement (police) paradigm, a third model is needed. The paper proposes (...) such a model in the form of principles that should govern the activity of a democratic state when faced with terror. Eleven principle are proposed. Two are on the level of the state, including the Principle of Self-Defense Duty. Six are related to military preventive acts against activities of terror, including new formulations of a Principle of Military Necessity, a Principle of Distinction, and a Principle of Military Proportionality. Principles of Low Probabilities, Time Span Considerations and Professional Understanding are also included. Finally, three principles that are related to consciousness-directed activities against terror are added: a Principle of Permanent Notice, a Principle of Compensation, and a Principle of Operational Deterrence. The exposition of the principles is accompanied by arguments about their moral justification. The doctrine has been developed on the background of the IDF fight against acts and activities of terror performed by Palestinian individuals and organizations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:GenetGerald PrinceGenet, by Edmund White (with a chronology by Albert Dichy); xliii & 820 pp. London: Picador, 1994, $29.95 paper.Abandoned to a foundling home in 1910 at the age of seven months, he started to steal before puberty, spent over two years as a teenager in the penal colony of Mettray, signed up with the French army for several tours of duty, and deserted. He traveled through Europe (...) and was arrested in Albania, Yugoslavia, Austria, Czechoslovakia, Poland. He was also repeatedly arrested and sent to jail in France—for embezzlement, for petty theft, for vagrancy—and his record of convictions made him liable for a life sentence until he was pardoned by the President of the Republic. He looked like a dandified tramp or a retired boxer. He frequented thugs and artists or philosophers, criminals and police chiefs, prostitutes as well as cabinet ministers. A book lover, he owned no books. A homosexual, he was rarely attracted to other homosexuals. A great champion of singularity, he came to feel that all human beings were equally valuable. Though he showed himself capable of impassioned friendship, he extolled and often practiced betrayal. He once boasted of being “strong from never having passed through a woman except at the moment of [his] birth” (p. 594). Yet he was a feminist. For a long time he could barely compose a standard letter in French but, when he died from throat cancer in 1985, he had written several masterpieces. He was Jean Genet.If, in his monumental Saint Genet, Sartre pays more attention to the configuration of the writer’s life than to the moments making up that life, Edmund White, in his admirable biography, patiently aligns the moments and waits for patterns to emerge. Genet is, first of all, a meticulous chronicle and can be savored for the details it provides about the protagonist’s daily life or its context, from gay bars in Pigalle to the 1968 Democratic convention in Chicago which Genet covered for Esquire. We learn many things. For example, that the FBI spelled his name as “John Genet” and Sartre’s as “Jean Paul Sat”; or that Leonard Nimoy (Mr. Spock) started his career by playing in movie versions of two Genet plays: The Balcony and Deathwatch.Through the accumulation of facts and anecdotes, great themes—homosexuality, death, abjection, gesture, power—slowly crystallize and White writes splendid pages on the quality of Genet’s texts (beyond their shock value: Genet said that “poetry is the art of using shit and making you eat it”). Written from 1942 to 1947, his five novels (Our Lady of the Flowers, The Miracle of the Rose, Funeral Rites, A Thief’s Journal, Querelle) treat homosexuality with unsurpassed candor, glorify evil, transvalue all values, and blend sociology and myth, slang and highly formal language, in a sumptuously lyrical prose. With The Balcony, The Blacks, and The Screens—composed between 1955 and 1957—Genet invents a stylized and ritualistic theater to explore the dynamics of power. Finally, in the striking mixture of memoir, pamphlet, and epic called The Prisoner of Love [End Page 146] (1985) Genet exalts two disinherited groups—the Black Panthers, the Palestinians—and suggests that love is the site where uniqueness and universality merge.More generally, certain constants in Genet’s life become evident: the loyalty to the abandoned child he was and the hatred for the bourgeois society that dispossessed him; the need to reject before being rejected; the fascination with power and the affirmation of otherness; the ability to mythify himself as an angel of rebellion. Genet was a sociopath of genius.Above all, by its scrupulous scholarship, its successful determination to remain impartial, and its capacity for authoritative prosaism, White’s biography encourages readers to take a (new) look at Genet’s flamboyantly unorthodox writing. It is a remarkable achievement.Gerald PrinceUniversity of PennsylvaniaCopyright © 1995 The Johns Hopkins University Press... (shrink)

Kao i sva živa bića, čovjek je djelomično genetski predodređen, tj. određen i prije nego što se u potpunosti razvije kao ljudsko biće. Ali ono što čovjeka bitno razlikuje od svih nam poznatih živih bića, jest upravo to što je, u odnosu na njih, njegova predodređenost bitno manje u-rođena, a znatno više pri-rođena. A to znači da su ljudi u odnosu na druge žive vrste manje predodređeni na genskoj, a više na memskoj, upravo kulturnoj razini. Kulturni, a to znači povijesno (...) oduhovljeni okoliš u koji se djeca rađaju i koji zatiču pri-rođenju bitan je čimbenik njihova daljnjeg razvitka. Stoga se čovjek i ne rađa kao čovjek, nego kao dijete koje čovjekom tek mora postati. Za razliku, naime, od bićâ koja već pri rođenju imaju sve bitne odlike svoje vrste i koja se stoga mogu razvijati i uzgojem, tj. poticanjem na rast i pridizanjem onoga što im je biološki već dano, djeci je za ljudski razvitak potreban odgoj koji će ih tek uvesti u određenu kulturu kao njihov duhovni – i samo takav istinski ljudski – zavičaj. Čitavo čovjekovo biće, dakle i ono tjelesno, raste u duhu određene kulture i izrasta iz njega. Kako i koliko kultura određuje čovjeka – predmet je ove rasprave.As all other living beings, man is partially genetically predisposed, that is, determined even before it completely develops as a human being. However, the thing that differentiates man from all other known living beings is the fact that, compared to them, his predisposition is significantly less natured, and significantly more nurtured. This means that humans compared to other living species are less determined on a genetic, and more on a memetic, cultural level. Cultural, meaning a historically spiritualized environment, children are born into and find with birth, is an important factor of their further development. Thus, humans are not born as humans, but as children that have yet to become human. Namely, unlike the beings that have all the important characteristics of their species at birth, which are thus able to develop through breeding, that is, through encouragement of growth and nurturing of what is biologically given, for human development children need raising that will only introduce them into a specific culture as their spiritual – and truly human – environment. The entire human being, including the physical, grows up in a spirit of a specific culture and springs from it. How and how much culture determines man is the topic of this discussion. (shrink)

S razvitkom kapitalizma sve više se govori i piše o slobodnom vremenu, a njegovim komercijaliziranjem razvile su se unosne gospodarske grane: »industrija zabave«, turizam i sport. Kapital, međutim, slobodno vrijeme najprije prepoznaje kao vrijeme slobodno od rada, tj. kao besposlicu, a tek u najnovije doba – kada je naučio kako od njega profitirati – i kao vrijeme slobodno za učenje i stvaralaštvo, tj. kao dokolicu.Razlika između besposlice koja teži potrošnji i dokolice koja se ispunjava samodjelatnošću mnogima je još nejasna. A (...) tu se razliku često i namjerno prikriva da bi se slobodno vrijeme, s jedne strane, lakše komercijaliziralo i da bi se, s druge strane, poništio njegov društveno revolucionarni naboj. Tome služi i prikrivanje razlike između rada i samodjelatnosti, pa se postavlja pitanje: jesu li sportska natjecanja igra ili rad? Ili za primjer: igra li se nogomet, ili se nogomet radi?With the development of capitalism free time is more and more the subject of spoken and written word, and with its commercialization three profitable economy branches have developed: “entertainment industry”, tourism and sport. Capital, meanwhile, identifies free time as time free from work, or idleness, and only in recent time – when it learnt to make profit out of free time- time free for learning and creativeness, or as leisure.Difference between idleness, which leans towards consumption, and leisure, which fulfils itself with self-activity, to a great many is still obscure. And that difference is often and purposely concealed meaning to, on one side, commercialize free time more easily and, on the other hand, to quash its socially revolutionary surge. For that purpose is also the concealing of difference between work and self-activity, and the question is asked: are the sport competitions a game or a work? Or precisely: “Does one play football, or does one do football?”. (shrink)

Osim intuitivnih spoznaja kojima svijest neposredno zna sebe kao postojeće, sve su ostale spoznaje višestruko posredovane. A da bi uopće bile moguće, moraju biti zasnovane na vjerovanju iz kojega jedino mogu proizići čak i najskromnije spoznajne pretpostavke. No iako je snažna vjera ili bar kakvo-takvo vjerovanje u valjanost pretpostavki nužno ishodište svake umske spoznaje, ipak je tek sumnja ta po kojoj se iz tih pretpostavki može doprijeti do znanja. Jer vjera koja nije otvorena za sumnju i provjeru, spoznajno je jalova. (...) Štoviše ona je istinogubna.Stoga upravo sumnja čini mišljenje kritičkim, a filozofiju kao filo-sofiju razgraničava od arogantnog dogmatizma, zdravorazumske ograničenosti i ideološke lažnosti.Pa ako umska spoznaja bez vjere ili bar vjerovanja nije moguća, vjera koja ne uvažava ili čak negira umsku spoznaju nedostojna je življenja.Except for intuitive cognitions by which consciousness is immediately aware of itself as existing, all other cognitions are mediated in multiple ways. To make this possible in the first place they need to be based on the belief from which even the most modest hypotheses can stem. Although firm faith or at least some kind of similar belief in the validity of the hypotheses is the necessary origin of every mental-rational cognition, doubt is the only thing that can lead to knowledge from those hypotheses. Faith which is not open to doubt and verification is cognitively futile. Furthermore, it is truth-evasive.Bearing that in mind doubt is that what makes thinking critical and draws the boundary between philosophy as philo-sophia and arrogant dogmatism, pure-sense limitation and ideological falseness.So if mental-rational cognition without faith or at least belief is not possible, the faith which does not respect or which even negates mental-rational cognition is unworthy of living. (shrink)

Every year at its symposiums, the Croatian philosophical society proves that it wants to and can be in step with current happenings in the world and social needs which open up questions that ask for quick and well thought out an -swers. Such was foremost the symposium during the annual assembly of the Croatian Philosophical Society in 2000 under the titlePhilosophy and Educa-tion. There was also the international symposium held during the 13th Days of Frane Petriæ in Cres, September 20–22, (...) 2004 – under the title Philosophy and Education in Contemporary Society. The focal point of philosophical elabo -rations at the symposiums was one of the hot topics of the contemporary world: education. (shrink)

Budući da je, za razliku od manipulacije, moguć samo kao su-djelovanje u slobodi, odgoj se zbiva tamo i jedino se tamo može zbivati gdje se poštuje i razvija osobnost onih koji u odgoju sudjeluju, tj. koji međusobno odgojno djeluju. To upravo znači da je odgoj djelovanje utemeljeno u poštivanju drugog kao drukčijeg, samosvojnog, autonomnog, slobodnog bića. To nadalje znači da je odgoj u bîti uvijek odgoj za pluralizam vrijednosti, pretpostavki, vjerovanja, mišljenja, odnosno načine života koje ljudi razvijaju kao svoje i (...) u kojima se očituje njihova osobnost. Ali kao su-djelovanje u slobodi to poštovanje mora biti uzajamno.Odgajati dakle znači razvijati drugoga kao drukčijega, koji drži do svoje osobnosti, ali koji isto tako drži i do osobnosti drugih ljudi. I to ne samo zato što misli da pravo na vlastitu osobnost mora platiti pravom drugima da budu drukčiji, nego zato što je svijestan da je osobnost u bîti moguća tek s različitošću ljudi koji se u svojoj različitosti ipak međusobno uvažavaju i komuniciraju otvarajući kroz tu komunikaciju, baš svojom posebnošću, drugima nove mogućnosti osobnog razvoja. Drugim riječima, odgoj se zbiva tamo i tada gdje se zbiva drugi i drukčiji čovjek kojem je drugi i drukčiji čovjek najveća potreba, te sam biva čovjekom pomažući drugome da to bude.Since education, unlike manipulation, is possible only as a co-action in freedom, it occurs, andcan occur only at the point where educational co-actors’ personalities are being respected and developed. That implies that the education is an actionfounded in respecting the Other as different, autonomous and free human being. Furthermore,that figures that the education is essentially always an education for pluralism of values, presuppositions,beliefs, thoughts, ways of life that people develop as their very own and through which theymanifest their personalities. But, as the co-action in freedom, that respect has to be mutual.Therefore, educating means developing the Other as different, as one that respects his own personality,but also respects Others’ personalities. And not only because one considers that as a way ofpaying for the right to his own personality by means of Others’ rights to be different, but because ofbeing conscious that the personality is essentially possible only among different people who developmutual respect exactly through their differences. Through that kind of communication, particularlyby their singularity, they render new possibilities of personal development to Others. In other words,education takes place only there and then where other and different human beings occur, and assuch have the greatest need for different Others, being themselves the human beings by helpingOthers to be ones. (shrink)

Doprinos žena u razvoju kulture direktno je povezan sa samim pojmom colere, koji se izvodi iz aktivnosti oko uzgoja biljaka i obrađivanja zemlje, u čemu su osnovnu ulogu u početku imale žene. Kao skupljačice žene su kopale i otkopavale biljke kopljem i naučile kako ih same mogu saditi. Time je započela kultura vrtova koja je u svijest ljudi trajno usadila pojam raja, mjesta na zemlji gdje je čovjek sretan, ali i dovela do spoznaje o načinu začeća djeteta. Od kulture vrta (...) do zemljoradnje bio je samo jedan korak, ali presudan za društveni status žena. S patrijarhatom, koji se gradi na spoznaji o očinskoj ulozi, nastupa zaborav doprinosa žena u stvaranju kulture. Koplje, oruđe u rukama žene, postalo je i ostalo isključivo oružje u rukama muškarca. Osim što je potisnuta iz povijesti, žena je optužena za gubitak raja na zemlji, a s vremenom proglašena i za opasnost koja može ugroziti ulazak u neki budući raj. Svoj vrhunac patrijarhat doseže u kapitalizmu, ali se upravo iz noseće ideologije kapitalizma otvaraju i brojna pitanja o patrijarhatu. Njegovo održavanje postaje smetnja daljnjem društvenom razvitku. Stoga su nastojanja oko reinterpretacije prošlih događaja nužna za nepatrijarhalnu rekulturalizaciju koja bi omogućila budućnost čovjeka i kulture.The contribution of women in the development of culture is directly linked to the very concept of colere, which originates from the activity regarding the growing of plants and agriculture, in which women had a significant historical role. As gatherers, women dug up plants and learned how to grow them themselves. This started a culture of gardening that permanently implanted the concept of paradise, a place on earth where humans are very happy, in the human conscience. It took just one step from the gardening culture to agriculture, key for mankind as much as the social position of women. The role of women in creating the basis for developed cultures is gradually forgotten. A spear, tool in the hands of woman, have became and remained exclusively weapon in the hands of man. Besides, she was accused for the loss of paradise on earth, and with time pronounced as the danger for a potential life in a future paradise. Patriarchate as the rule of chosen men, experiences its pinnacle in capitalism, but it is also in that period and its ideology where many questions arose about it. Its maintenance becomes an obstacle for future social development. Therefore, the attempts to reinterpret past events are necessary for unpatriarchal re-culturization, which would enable a future of both man and culture. (shrink)

Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

Corruption involves greed, money, and risky decision-making. We explore the love of money, pay satisfaction, probability of risk, and dishonesty across cultures. Avaricious monetary aspiration breeds unethicality. Prospect theory frames decisions in the gains-losses domain and high-low probability. Pay dissatisfaction (in the losses domain) incites dishonesty in the name of justice at the individual level. The Corruption Perceptions Index, CPI, signals a high-low probability of getting caught for dishonesty at the country level. We theorize that decision-makers adopt avaricious love-of-money aspiration (...) as a lens and frame dishonesty in the gains-losses domain (pay satisfaction-dissatisfaction, Level 1) and high-low probability (CPI, Level 2) to maximize expected utility and ultimate serenity. We challenge the myth: Pay satisfaction mitigates dishonesty across nations consistently. Based on 6500 managers in 32 countries, our cross-level three-dimensional visualization offers the following discoveries. Under high aspiration conditions, pay dissatisfaction excites the highest- (third-highest) avaricious justice-seeking dishonesty in high (medium) CPI nations, supporting the certainty effect. However, pay satisfaction provokes the second-highest avaricious opportunity-seizing dishonesty in low CPI entities, sustaining the possibility effect—maximizing expected utility. Under low aspiration conditions, high pay satisfaction consistently leads to low dishonesty, demonstrating risk aversion—achieving ultimate serenity. We expand prospect theory from a micro and individual-level theory to a cross-level theory of monetary wisdom across 32 nations. We enhance the S-shaped Curve to three 3-D corruption surfaces across three levels of the global economic pyramid, providing novel insights into behavioral economics, business ethics, the environment, and responsibility. (shrink)

Monetary Intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the bright side of Monetary Intelligence and behavioral economics, frames money attitude in the context of pay and life satisfaction, and controls money at the macro-level and micro-level. We theorize: Managers with low love of money motive but high stewardship behavior will have high subjective well-being: pay satisfaction and (...) quality of life. Data collected from 6586 managers in 32 cultures across six continents support our theory. Interestingly, GDP per capita is related to life satisfaction, but not to pay satisfaction. Individual income is related to both life and pay satisfaction. Neither GDP nor income is related to Happiness. Our theoretical model across three GDP groups offers new discoveries: In high GDP entities, “high income” not only reduces aspirations—“Rich, Motivator, and Power,” but also promotes stewardship behavior—“Budget, Give/Donate, and Contribute” and appreciation of “Achievement.” After controlling income, we demonstrate the bright side of Monetary Intelligence: Low love of money motive but high stewardship behavior define Monetary Intelligence. “Good apples enjoy good quality of life in good barrels.” This notion adds another explanation to managers’ low magnitude of dishonesty in entities with high Corruption Perceptions Index. In low GDP entities, high income is related to poor Budgeting skills and escalated Happiness. These managers experience equal satisfaction with pay and life. We add a new vocabulary to the conversation of monetary intelligence, income, GDP, happiness, subjective well-being, good and bad apples and barrels, corruption, and behavioral ethics. (shrink)

Police officers around the world must often select between equally unappealing, uncertain courses of action in an attempt to achieve the best outcome. Despite the immense importance of such decisions, there remains a lack of understanding in the study of individual differences in police decision-making. Here, using a sample of senior police officers recruited from decision-making training events across the United Kingdom (n = 96), we used the Least-worst Uncertain Choice Inventory For Emergency Responses (LUCIFER) to measure (...) the effect of maximization on both domain-specific (police) and domain-general (military) decisions. In line with a wealth of research on traditional “consumer” decisions, we found that police officers who were “maximizers” found decisions more difficult. Gender and previous military experience also influenced the process of decision-making. Specifically, police officers with military experience took more time to assess the situation but were faster to choose a course of action and commit to it. Female police officers also were slower to assess the situation. As recent events show, the outcomes of police decisions have significant consequences for the public, the officers involved, the police force as a whole, and the wider population, yet psychological research has yet to fully explore the role of individual differences in how such decisions are made. While this study does not seek to identify factors associated with “good” or “better” decision-makers, it provides strong support for the need to factor in perspectives of the individual when creating theory, or applied tools, in support of police decision-making. (shrink)

The structure of police agencies, especially how the boundaries of their authority are drawn, is a crucial element of their legitimacy. Poorly drawn boundaries encourage unjustified police power and illegitimate police agencies. Claiming that realized political entities in developed democracies are illegitimate is fraught, in part because the difference between legitimate and illegitimate political power can be subtle in practice. To overcome this difficulty, I propose thinking in terms of “legitimacy-risk profiles.” I develop a way of determining (...) a measure of risk to legitimacy associated with various kinds of police power and agency structure. I then use it to explore the institutional boundaries recommended by the legitimacy-risk profiles of different kinds of policing. The result is a normative framework for thinking about political legitimacy at the realized—that is, not the fundamental and idealized—level. (shrink)

The police are one of the most powerful and important forces for any country. The main task of the police is to install a sense of security in the ordinary citizens and to protect their life and property when they are in danger. Bangladeshi Police have a glorious past with tremendous achievement. Especially in our great liberation war in 1971, they played an important role in achieving our liberation. Eliminating terrorism & militancy and others several operation that (...) leads with the risk of their life. But there are still a lot of accusations against the police force. Like- abusing of power, Misconducting with the people, Committing crossfire defying the high-court order, Wearing white dress when they move to detain criminals, Arresting without warrant, and many other including Bribery, Extortion, Trading Drug and Yaba, Playing partisan role, keeping Bad association, Filing case against deceased man, Charging sheet against the infant who has not been born yet, Enforcing disappearance, Suppressing the freedom of express, Violating Human rights, Doing anti-social activities such as rape, forcible extortion, drinking alcohol, etc. are the real scenario of Bangladesh Police. Policing ethics or related unethical behaviors, in particular, are shaped by both societal perceptions and organizational socialization of the police personnel on how authority should be exercised, as well as the latter's relationship with the socio-political and economic structures overtime. This paper proposes to explain the role of police as the main law enforcement agency in any democratic country. An Attempt has been made to bring different perspectives of ethics which comprises views of Aristotle, Machiavelli, Immanuel Kant, J S Mill and John Rawls. The paper focuses on police Ethics. Police ethics’ reflects the society and the regulations that shape the policing system. Discuss the results and analysis of the consequences of moral degradation caused by the Police. Explore the police brutality because of the lack of Ethics to highlight the public's attitude towards police. The ethical standards and the code of conduct Police practitioners should actually abide by is an ongoing debate. (shrink)

The number of police departments carrying Narcan keeps increasing at a fast pace throughout the U.S., as it is considered an effective measure to fight the opioid epidemic. However, there have been strong oppositions to the idea of the police Narcan use. Still, in 2018, the nation is debating about it. Though not clearly visible to the public, there are important ethical arguments against the police Narcan use which necessarily involve understanding of the ethical roles and responsibilities (...) of police as the law enforcement agency and apprehension of the moral status of a non-therapeutic opioid use. The authors of the paper investigate, primarily, the existing ethical controversies surrounding the police Narcan use while touching upon the issue of the decriminalizing drug policy in the U.S. The authors conclude that the police can carry and administer Narcan without self-contradiction and that the policymakers’ investigation on the drug decriminalization policy should begin with the understanding of the “common morality” of the American public, the ethical view shared and practiced by the greatest number of people. (shrink)

Diverse and dynamic societies face a problem of social control. Institutions of social control, of which the police are a part, are a necessary part of just and legitimate governance. But in our non-ideal world they are also responsible for injustices of their own. This project raises questions of political philosophy as they apply to the professional police agency. It begins by constructing an inchoate, but mainstream view about just policing, legalism, according to which police power is (...) justified by the criminal code, and just policing is just the faithful enforcement of law. This view is undermined by the practical realities of policing, which involves widespread and unavoidable police discretion. It then develops an account of just and legitimate police discretion, including principles of proportionality, liberal neutrality, and democratic responsiveness. This sheds lights on controversial police tactics, order maintenance initiatives, and community policing strategies. This account also informs the just institutional arrangement of police powers, informing ongoing debates about police reform and abolition. (shrink)

A European Union counter-terrorism strategy was devised in 2005.1 Of its four strands—prevent, pursue, protect, and respond—only two have a direct connection with policing. Perhaps surprisingly, th...

I examine how particular social arrangements and incentive structures encourage the honest reporting of experimental results and minimize fraudulent scientific work. In particular I investigate how epistemic communities can achieve this goal by promoting members to police the community. Using some basic tools from game theory, I explore a simple model in which scientists both conduct research and have the option of investigating the findings of their peers. I find that this system of peer policing can in many cases (...) ensure high levels of honesty. (shrink)

In 1983, the British police adopted their first public order policing manual, laying the foundations of a secretive archive. The manuals and training materials produced in the intervening years provide an untapped repository of affective thought. This article reads the 1983 and 2016 training materials for their atmospheric insights. It develops the term police ‘atmotechnics’ to describe interventions that are specifically designed to affect the crowded atmosphere of protest or other disorder. The manuals reveal a gradual shift from (...) interventions designed to evince fear and awe, to ones that seek to calm crowds. But more importantly, they underline a shift from a linear understanding of atmotechnics (as a prelude to ‘the use of force’), to an affective feedback loop where specialised officers are deployed to ‘sense’ mood changes among crowds, allowing senior strategic and tactical decisions to take account of atmospheric conditions. (shrink)

The ethical issues that affect police officers of all ranks and locations are explored in this fascinating introduction to the stark and shocking reality of real-life policing situations. Drawing on examples from the United States, Australia, the United Kingdom, Asia, and South Africa, this book examines policing incidents from the everyday to public events that capture widespread media attention. Fully updated with revised case studies, this edition offers discussion and analysis of current ethical issues, including zero-tolerance policing; community-based policing; (...) private policing; police involvement with central, state or local governments; the internationalization of policing; specialist roles such as peacekeeping; and civil rights in relation to terrorism laws. (shrink)

From Sartre to Levinas, continental philosophers have looked to the example of the Jew as the paradigmatic object of and model for ethical inquiry. Levinas, for example, powerfully dedicates his 1974 book Otherwise than Being to the victims of the Holocaust, and turns attention to the state of philosophy after Auschwitz. Such an ethics radically challenges prior notions of autonomy and comprehension-two key ideas for traditional ethical theory and, more generally, the Greek tradition. It seeks to respect the opacity of (...) the other and avoid the dangers of hermeneutic violence. But how does such an ethics of the other translate into real, everyday life? What is at stake in thinking the other as Jew? Is the alterity of the Jew simply a counter to Greek universalism? Is a rhetoric of exceptionalism, with its unavoidable ontological residue, at odds with shifting political realities? Within this paradigm, what then becomes of the Arab or Muslim, the other of the Jew, the other of the other, so to speak? This line of ethical thought-in its desire to bear witness to past suffering and come to terms with subjectivity after Auschwitz-arguably brackets from analysis present operations of power. Would, then, a more sensitive historical approach expose the Palestinian as the other of the Israeli? Here, Zahi Zalloua offers a challenging intervention into how we configure the contemporary. (shrink)

Policing in South Africa reached notoriety for its extensive history of oppressive law enforcement. In 1994, as the country's apartheid system was replaced with a democratic order, the new government faced the significant challenge of transforming the South African police force into a democratic police agency-the South African Police Service (SAPS)-that would provide unbiased policing to all the country's people. More than two decades since the initiation of the reforms, it appears that the SAPS has rapidly developed (...) a reputation as a police agency beset by integrity challenges. This book offers a unique perspective by providing in-depth analyses of police integrity in South Africa. It is a case study that systematically and empirically explores the contours of police integrity in a young democracy. Using the organizational theory of police integrity, the book analyses the complex set of historical, legal, political, social, and economic circumstances shaping police integrity. A discussion of the theoretical framework is accompanied by the results of a nationwide survey of nearly 900 SAPS officers, probing their familiarity with official rules, expectations of discipline within the SAPS, and their willingness to report misconduct. The book also examines the influence of the respondents' race, gender, and supervisory status on police integrity. Written in a clear and direct style, this book will appeal to students and scholars of criminology, policing, sociology, political science, as well as to police administrators interested in expanding their knowledge about and enhancing police integrity. (shrink)

The ethics of policing currently neglects to provide a framework for analysing the morality of deliberate inactions to prevent harm, even though these are often adopted tactically by police as a means of preventing greater harms. In this paper we argue (a) that police have special moral obligations to prevent harm, grounded both in a contractarian account of police legitimacy and in the interpersonal morality of associations and (b) that police are morally culpable for failures to (...) fulfil these special obligations when these are neither proportionate nor necessary to the prevention of greater crime-related harms. Our claims have implications both for the morality of policing and for its regulation and governance under human rights legislation, which we argue should be reformed so as to recognise police culpability not only for inflictions of harm, but also for failures to prevent it. (shrink)

This article examines the Palestinian women's autonomous movement that emerged in the early 1990s, emphasizing changes in the sociopolitical context to account for the movement's emergence, dynamics, and challenges. Using interviews obtained during fieldwork in Palestine in 1992, 1993, and 1994, and employing historical and archival records, I argue that Palestinian feminist discourses were shaped and influenced by the sociopolitical context in which Palestinian women acted and with which they interacted. The multiplicity of views voiced by the (...) women I interviewed attests to the impossibility of homogenizing and flattening women's experiences, while the range of actions and strategies employed by different groups and organizations calls attention to contextual limitations on social action. (shrink)

The American justice system, from police departments to the courts, is increasingly turning to information technology for help identifying potential offenders, determining where, geographically, to allocate enforcement resources, assessing flight risk and the potential for recidivism amongst arrestees, and making other judgments about when, where, and how to manage crime. In particular, there is a focus on machine learning and other data analytics tools, which promise to accurately predict where crime will occur and who will perpetrate it. Activists and (...) academics have begun to raise critical questions about the use of these tools in policing contexts. In this chapter, I review the emerging critical literature on predictive policing and contribute to it by raising ethical questions about the use of predictive analytics tools to identify potential offenders. Drawing from work on the ethics of profiling, I argue that the much-lauded move from reactive to preemptive policing can mean wrongfully generalizing about individuals, making harmful assumptions about them, instrumentalizing them, and failing to respect them as full ethical persons. I suggest that these problems stem both from the nature of predictive policing tools and from the sociotechnical contexts in which they are implemented... (shrink)

Foreword - The Honorable Gerald E. Ragan -- Introduction -- Code of Ethics [adopted by the International Association of Chiefs of Police] -- Ch. 1 Code of ethics -- Ch. 2 Practicality versus the code of ethics -- Ch. 3 Gratuities -- Ch. 4 Police solicitations -- Ch. 6 Personal matters -- Ch. 7 The jaded policeman -- Ch. 8 The administration of discipline -- Ch. 9 Where are we going? -- Epilogue -- Index.

What should be a police department's policies and regulations on the use of deadly force? What is the relevance for this of the state law on capital punishment?

The ability of videos to serve as evidence of racial injustice is complex and contested. This essay argues that scrutiny of the Black body has come to play a key role in how videos of police violence are mined for evidence, following a long history of racialized surveillance and attributions of threat and superhuman powers to Black bodies. Using videos to combat injustice requires incorporating humanizing narratives and cultivating resistant modes of looking.

The article discuses the education issue as a central and decisive factor inshaping, reproducing and representing individual and collective identity.I present the Palestinian case study because the Palestinian people are atthe present in a very critical period of constructing their national identityand education is part of the nation-building project. I have chosen to studytwo periods in the life of Palestinians, 1972 during the revolution and thepresent 1999 the start of the establishment of an independent Palestinianentity and to examine (...) how the economic, social, political conditions etc.affect the formation of the educational philosophy of those periods; aneducational philosophy that will affect the formation of education and theformation of private and collective consciousness. (shrink)

A police interrogation is goal-oriented, conventionalized with repeated and distinctive features of institutional discourse that arise from its communicative purpose as identified by police officers of the professional community. In China, the written notes of police interrogations are indispensable documents in the prosecution process and are presented as evidential confessions. By comparing the two versions of police interrogations – the written notes and the oral interrogation, that is, the tape-recordings, the paper finds that the written notes (...) do not accurately reflect the whole question-and-answer process. Based on the concept of genre and taking oral police interrogation as a genre in legal settings, this present study regards the written notes as a transgenre, a body of translated legal documents that do not fully comply with textual conventions of either the source or the target text. The present study examines the generic structure and lexical-grammar features of the written notes and the tape-recordings to unravel the transfer inside the genre of police interrogations. From the perspective of semiotics, the paper explores the constraints of other sign systems, such as law, professional culture, and socio-culture on transgenre in police investigative settings. (shrink)

Police use force in high-stakes situations: as state agents, they are obligated to balance the suspect’s right to security against the community members’ right to safety. Currently, the doctrine of qualified immunity (DQI) overprotects police officers, which facilitates the use of illegitimate force. In section I, I survey the theoretical concerns motivating my inquiry into police authority. Section II develops these moral concerns by analyzing two deleterious effects of the DQI. Then, in section III, I show a (...) proper conception of authority to be essential to balancing the two aforementioned rights and argue that the doctrine breeds excessive use of force because it fails to ensure police legitimacy. I finish by suggesting how we should restrict police immunity. (shrink)

Supporters of a Palestinian right of return assume that Israeli Jews bear responsibility for both the past and present suffering of the Palestinian refugees. Accordingly, the Palestinian claim for return is a demand to realize this responsibility by way of the return of the refugees to their places of origin or to uninhabited regions in the Land of Israel/palestine. The purpose of this article is to examine the responsibility of the Israeli Jews for the Palestinian return (...) of the refugees in light of the question of the justice of Zionism. Part I presents various approaches rejecting or affirming Zionism. The subsequent parts investigate the implications of the disparities between these approaches rejecting/affirming Zionism and Zionism’s actual history as it unfolded in terms of Jewish responsibility for the Palestinian plight and the question of Palestinian return. I argue that some of the approaches to Zionism are irrelevant to the dispute over the Palestinian right of return as it is understood within the framework of Israeli internal discourse and the Israeli-Palestinian dialogue. However, my main point is that those approaches rejecting/ affirming Zionism that are relevant, though they may vary in their implications for the scope of Jewish responsibility for Palestinian suffering, nevertheless lead to very similar conclusions with respect to discharging that responsibility by way of Palestinian repatriation. (shrink)

I defend the view that a significant ethical distinction can be made between justified killing in self-defense and police use of lethal force. I start by opposing the belief that police use of lethal force is morally justified on the basis of self-defense. Then I demonstrate that the state’s monopoly on the use of force within a given jurisdiction invests police officers with responsibilities that go beyond what morality requires of the average person. I argue that the (...) police should primarily be concerned with preserving public safety. As a consequence, police have additional moral permissions to use lethal force. But this also means that the principle of restraint is inherent to the policing function and therefore police are obliged to go to greater lengths to avoid killing. I concede that the just use of police force can be made difficult in extreme situations such as a mass riot. In such cases, police should take proportionate actions necessary to protect the lives of inhabitants by restoring order, which might include calling on military support. I conclude with a cautionary note opposing militarization of the policing role. (shrink)

We examine when and how police officers may avoid costly errors under stress by leveraging theoretical and empirical work on the biopsychosocial (BPS) model of challenge and threat. According to the BPS model, in motivated performance contexts (e.g., test taking, athletics), the evaluation of situational and task demands in relation to one’s perceived resources available to cope with those demands engenders distinct patterns of peripheral physiological responding. Individuals experience more challenge-like states in which blood circulates more efficiently in the (...) periphery when they evaluate their coping resources as meeting or exceeding the task demands. Conversely, individuals experience more threat-like states in which blood circulates less efficiently in the periphery when they view the situation or task demands as exceeding their coping resources. Patterns of response consistent with challenge and threat states have been shown to predict important performance and decision-making outcomes in stressful contexts, and repeated experiences of threat-like patterns of physiological activity are thought to have detrimental effects on long-term cardiovascular health. To date, however, research has not used the biopsychosocial model to understand police decision-making under stress. Here, we review relevant empirical work from the perspective of the BPS model concerning how minority status and power can shape challenge and threat responding and contribute to decision making under stress. We then detail a research agenda aimed at improving the translational value of research being conducted within the BPS model for understanding complex performance and decision making in the real world, including among law enforcement personnel. (shrink)

POLICE ETHICS – Abstract Mark Lauchs -/- Police are an essential part of the justice system. They are the frontline actors in keeping the peace, social stability and cohesion. Thus good governance relies on honest policing. However, there will always be at least a small group of corrupt police officers, even though Australians are culturally averse to corruption (Khatri, Tsang, & Begley, 2006). There have been many cases where the allegations of police corruption have reached to (...) the highest levels of a state police force (Blanch, 1982) and, in the case of the Fitzgerald Inquiry (Fitzgerald, 1989), ended in a commissioner being convicted of corruption. -/- Any public official who places their own interests before those of the public have corrupted a system in which they are supposed to act as agents of the public, will undermine the good governance of a society (Lauchs, 2007). Police officers attract offers of corruption because of their ability to enforce or ignore the law. Police who are unethical or in financial stress are vulnerable to offers of illicit payments. Longstanding arrangements of corruption within a police branch can lead to a corruption network between police and criminals. Organised police corruption constitutes “social behaviour, conducted in groups within organisations, that is powerful enough to override the officer’s oath of office, personal conscience, departmental regulations and criminal laws.” (Punch, 2000) it is an even greater threat to the community because the damage done has more impact than the sum of the individual acts of corruption. This chapter will discuss the types of police corruption and focus on the organisation as the source of core police culture. -/- . (shrink)

How can we enhance police integrity? The authors surveyed over 3000 police officers from 30 U.S. police departments on how they would respond to typical scenarios where integrity is challenged. They studied three police agencies which scored highly on the integrity scale: Charlotte-Mecklenburg, North Carolina; Charleston, South Carolina; and St. Petersburg, Florida. The authors conclude that enhancing police integrity goes well beyond culling out "bad apple" police officers. Police administrators should focus on four (...) aspects: organizational rulemaking; detecting, investigating and disciplining rule violations; circumscribing the informal "code of silence" that prohibits police from reporting the misconduct of their colleagues; and understanding the influence of public expectations and agency history. (shrink)