Interest in corporate social responsibility (CSR) is gaining momentum in academic and managerial circles. However, prior work in the area has paid little attention to how CSR initiatives should be implemented inside the organization. Against this backdrop, this study examines the impact of CSR initiatives on an important stakeholder group—employees. We build and test a comprehensive multilevel framework that focuses on whether employees derive job satisfaction from CSR programs. The proposed model predicts that a manager’s charismatic leadership influences employees’ interpretations (...) about the motives underlying their companies’ engagement in CSR initiatives (intrinsic and extrinsic CSR-induced attributions) which, in turn, influence employee job satisfaction. Hierarchical linear modeling of data from 47 organizational units comprising 438 employees from three world-leading manufacturing organizations shows that when employees think that their manager possesses charismatic leadership qualities, they tend to attribute the organization’s motives for engaging in CSR activities to intrinsic values, which, in turn, are positively associated with job satisfaction. Also, the extent to which managers are perceived as charismatic leaders relates positively to job satisfaction. Interestingly, CSR-induced extrinsic attributions are neither explained by charismatic leadership nor do they predict job satisfaction. Implications for both theory and practice are discussed. (shrink)

Aristotle's notion of evil is highly elaborate and attractive, yet has been largely overlooked by philosophers. While most recent studies of evil focus on modern understandings of the concept, this volume shows that Aristotle's theory is an invaluable resource for our contemporary understanding of it. Twelve leading scholars reconstruct the account of evil latent in Aristotle's metaphysics, biology, psychology, ethics, and politics, and detect Aristotelian patterns of thought that operate at certain landmark moments in the history of philosophy from ancient (...) thought to modern day debates. The book pays particular attention to Aristotle's understanding of 'radical evil', an important and much disputed topic. Original and systematic, this study is the first to provide a full exploration of evil in Aristotle's work, shedding light on its content, potential, and influence. The volume will appeal to scholars of ancient Greek philosophy as well as to moral philosophers and to historians of philosophy. (shrink)

This book offers a new account of Aristotle's practical philosophy. Pavlos Kontos argues that Aristotle does not restrict practical reason to its action-guiding and motivational role; rather, practical reason remains practical in the full sense of the term even when its exercise does not immediately concern the guidance of our present actions. To elucidate why this wider scope of practical reason is important, Kontos brings into the foreground five protagonists that have long been overlooked: spectators or judges who make (...) non-motivational judgments about practical matters that do not interact with their present deliberations and actions; legislators who exercise practical reason to establish constitutions and laws; hopes as an active engagement with moral luck and its impact on our individual lives; prayers as legislators' way to deal with the moral luck hovering around the birth of constitutions and the prospect of a utopia; and people who are outsiders or marginal cases of the responsibility community because they are totally deprived of practical reason. Building on a wide range of interpretations of Aristotle's practical philosophy, Kontos offers new insights about Aristotle's philosophical contribution to the current debates about radical evil, moral luck, hope, utopia, internalism and externalism, and the philosophy of law. Aristotle on the Scope of Practical Reason will appeal to researchers and advanced students interested in Aristotle's ethics, ancient philosophy, and the history of practical philosophy. (shrink)

How is it possible that the idea of sovereignty still features in legal and political philosophy? Most contemporary political philosophers have little use for the idea of ‘unlimited’ or ‘absolute’ power, which is how sovereignty is normally defined. A closer look at sovereignty identifies two possible accounts: sovereignty as the fact of power or sovereignty as a title to govern. The first option, which was pursued by John Austin’s command theory of law, leads to an unfamiliar view of law and (...) the state, which was justly criticised by H. L. A. Hart. The second option, leads to a paradox, because under this view sovereignty is both limited and unlimited. Hence, this argument shows that law and sovereignty are actually incompatible. Where there is law there is no sovereignty, and where there is sovereignty there is no law. (shrink)

Despite the undeniable epistemic progress of developmental biology from the second half of the twentieth century to the present day, there still is widespread disagreement on defining the biological term of ‘development’. This scientific field epistemologically is neither unsuccessful nor immature, thus the persistent lack of agreement on its most central concept raises some important questions: is there any need for an explicit definition of biological development, and if so, what content should the definition have? My central thesis is twofold. (...) First, that current definitions of biological development are conceptually or empirically inadequate. Second, that an explicit definition of biological development is very much needed (a) for the practical purposes of science textbooks, but more importantly is needed (b) epistemically for exposing or overcoming problematic assumptions and for partially guiding scientific research by coding the appropriate assumptions. To support this thesis, initially I will show the deficiencies of the dominant definitions of biological development; and subsequently I will provide two arguments: an Argument from Practical Purposes and an Argument from Epistemic Purposes. Finally, for accommodating practical and epistemic purposes and as a response to the inadequacy of the available definitions of development, I will propose and defend an operational definition of biological development which is aimed to be broader than the received ones, while being more precise and fruitful to conduct empirical research. (shrink)

How can there be rights in law? We learn from moral philosophy that rights protect persons in a special way because they have peremptory force. But how can this aspect of practical reason be captured by the law? For many leading legal philosophers the legal order is constructed on the foundations of factual sources and with materials provided by technical argument. For this 'legal positivist' school of jurisprudence, the law endorses rights by some official act suitably communicated. But how can (...) any such legal enactment recreate the proper force of rights? Rights take their meaning and importance from moral reflection, which only expresses itself in practical reasoning. This puzzle about rights invites a reconsideration of the nature and methods of legal doctrine and of jurisprudence itself. Legal Rights argues that the theory of law and legal concepts is a project of moral and political philosophy, the best account of which is to be found in the social contract tradition. It outlines an argument according to which legal rights can be justified before equal citizens under the constraints of public reason. The place of rights in law is explained by the unique position of law as an essential component of the civil condition and a necessary condition for freedom.

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Many political and legal philosophers compare the EU to a federal union and believe its basic laws should be subject to the standards of constitutional law, and thus find it lacking or incomplete. This book proposes a rival theory: that the substance of EU law is not constitutional, but international, and provides a close examination of the treaties and the precedents of the European courts to explore this concept further. -/- Just like international law, EU law applies primarily to the (...) relations between member states, who have democratically chosen to adapt their constitutional arrangements in order to share legislative and executive powers with their partners. The legal architecture of the European Union is thus best understood under a theory of dualism and not pluralism. -/- According to this 'internationalist' view, EU law is part of the law of nations and its distinction from domestic law is a matter of substance, not form. This arrangement is supported by a cosmopolitan theory of international justice, which we may call progressive internationalism. The EU is a union of democratic peoples, freely organizing their interdependence on the basis of principles of equality and reciprocity. Its central principles are not the principles of a constitution, but cosmopolitan principles of accountability, liberty, and fairness. -/- Presenting an 'internationalist' reading, this book proposes that the EU is a creation of the law of nations, and argues for a dualist account of its legal architecture, with EU law and domestic law allocated different institutional roles. (shrink)

How can legal orders coexist? Contemporary lawyers and philosophers frequently accept that a legal system operates under its own terms and is shaped by its own participants. Any problems posed by the plurality of legal orders in the world are to be dealt with by each legal order separately. So persons that are caught in transnational disputes because they are subject to two or more jurisdictions, have recourse to private international law, which is always part of domestic law, i.e. the (...) law where the case happens to arise. But this analysis does not capture international law. This is, or appears to be, a distinct legal order that is certainly not the law of a distinct nation or a people but aspires to cover the whole of the world and – perhaps surprisingly – does seem to meet many of the ordinary criteria of a legal order. This review essay discusses two recent attempts at accommodating international law, Regulating Jurisdictional Relations Between National and International Courts, by Yuval Shany and A Theory of Interpretation of the European Convention of Human Rights, by George Letsas. In their own ways both books outline a ‘substantive’ theory of international law, which is to be welcomed. (shrink)

This article is a comment and reflection on Joseph Weiler’s essay ‘The Political and Legal Culture of the European Union: an Exploratory Essay.’ The article responds to Weiler’s argument by sketching a philosophical framework within which we may understand the moral distinctness of the European Union. The argument is informed by the international political theories outlined by Kant and Rawls, according to which the domain of international institutions is distinct from that of domestic politics. If the European Union is an (...) international project for the achievement of international and cosmopolitan objectives, then the virtues that it ought to promote are not those of the state. Instead, the relevant virtues are outward looking in that they require respect to other nations and citizens as equal members of the society of peoples. (shrink)

Even in the superficial reading of the New Testament, the fact that all the texts attributed to the Apostle Paul are too different not only in their creed, but also in their orientation to representatives of the Hellenistic world is striking. In contrast, the Gospels, the Epistles of James, Peter, John, Judas, and the Epistle to the Jews, and the Book of Revelation, are focused solely on the Jewish reader, have a clear, Jewish attitude. In one way or another, they (...) constantly emphasize that Jesus of Nazareth is a Jewish Savior. (shrink)

On December 5, 1963, at the end of the second session of the Second Vatican Council, a "Decree on means of public notice" was signed together with the Constitution on the Holy Liturgy. This was the first of the nine decrees issued by the Council, which expressed the views of the entire Ecumenical Church, which represented at the Council more than 2500 bishops, experts and theologians who participated in the General Assembly. Almost half of the Fathers of the Council were (...) pastors of European dioceses. There were also 379 African bishops, 300 bishops from Asia and almost a thousand from the United States at the Council. All of them - the heirs of the College of the Apostles - saw humanity entering into a new phase of dialogue through the media, and wanted to answer the question of whether the Church could use them for their development and proclamation of the Gospel. (shrink)

Do we have a legal and moral right to health care against others? There are international conventions and institutions that say emphatically yes, and they summarize this in the expression of “the right to health,” which is an established part of the international human rights canon. The International Covenant on Social and Economic Rights outlines this as “the right of everyone to the enjoyment of the highest attainable standard of physical and mental health,” but declarations such as this remain tragically (...) unfulfilled. According to recent figures, roughly two billion people lack access to essential drugs or to primary health care. Millions are afflicted by infections and illnesses that are easily avoidable or treatable. In the developing world many children die or grow stunted and damaged for lack of available treatments. Tropical diseases receive little or no attention by the major pharmaceutical companies’ research departments. Is this a massive violation of the right to health? And if so, why does it attract so little attention? Is it because our supposed commitment to human rights and the rule of law is hypocritical and hollow? Or is it because the right to health is a special case of a right, so that these tragedies are no violation at all? Jennifer Prah Ruger summarized this puzzle when she wrote: “one would be hard pressed to find a more controversial or nebulous human right than the right to health.” In this essay I discuss three different theories of a right to health care. I conclude by offering my own reconstruction of one such theory. (shrink)

The translator of the first Ukrainian version of Plato’s Cratylus (see above, p. ..) indicates the difficulties in translating the dialogue, emphasizing the external and internal aspects of those difficulties. The external aspect consists in the different etymology of Greek and Ukrainian words, and the internal one lays in the problem of choice between “Latinization” and “Ukrainization” of the translated text. The author made one of his translation principles to avoid excessive Latinization and justifies his decision.

A new methodology for developing theories of action has recently emerged which provides means for formally evaluating the correctness of such theories. Yet, for a theory of action to qualify as a solution to the frame problem, not only does it need to produce correct inferences, but moreover, it needs to derive these inferences from a concise representation of the domain at hand. The new methodology however offers no means for assessing conciseness. Such a formal account of conciseness is developed (...) in this paper. Combined with the existing criterion for correctness, our account of conciseness offers a framework where proposed solutions to the frame problem can be formally evaluated. (shrink)

The range of issues related to the origins of Christianity, the formation of its doctrine, and its existence in the early, pre-Conciliar period has always been of concern not only to Christian scholars, not only to those scholars who were in one or another way involved in these researches, but also to society as a whole. However, in Ukraine, and especially in academic circles, these issues are still not sufficiently studied. The article examines the reasons that led the official Church (...) to change the key provisions of Christian doctrine, including ideological positions about "this world," narratives about war, and the commandments "thou shalt not kill" and "love your enemies." The author argues that the final rejection of the original evangelical pacifism occurred after the conquest of Christianity by Emperor Constantine the Great, when the Church was transformed into an institution of secular power, changing its original status as the "Kingdom of God" to belonging to the "Kingdom of Caesar." Since the reign of Constantine, Christianity has essentially existed divided into two camps. – the first, to which belong all those who profess the church doctrine in its new, "conciliar" and different from the original form and who, in particular, has rejected Jesus' original idea of renunciation of earthly things and, accordingly, the pacifism and anti-militarism he proclaimed; the second camp are those who remained faithful to the apostolic tradition and who continued to practice Christianity according to the original New Testament standard. The latter camp today includes mostly Protestants, including in Ukraine. However, with the onset of Russia's full-scale aggression against Ukraine, their pacifist stance is changing. The solution of urgent socio-political issues and issues directly related to defense are increasingly leading Protestants in Ukraine to rethink their traditional pacifism, which may lead to a complete rejection of it in the future. The results obtained in the course of the study provide grounds to significantly adjust the current perceptions of Protestantism in Ukraine, in particular, its positive attitude to socio-political processes and active involvement in them. (shrink)

Any abstract account of a field of law must make generalizations that are both faithful to the legal materials and appropriate to the subject matter's aims. The uniqueness and fluidity of the European Union's institutions makes such generalizations very difficult. A common theoretical approach to EU law (one that is often relied upon by the Court of Justice, the Parliament and the Commission) is to borrow directly from the theory of domestic constitutional law. The most recent manifestation of this tendency (...) is the draft Treaty on the European Constitution, which includes many of the symbolic features of a domestic constitutional order. But the European Union is not a state and the constitutional analogy is in many ways problematic. In this article I defend the view that a more complex theory is more appropriate to the unique combination of ordinary politics with diplomatic conferences that constitutes the European Union. The key to these institutions is, in my view, a Kantian international ideal of liberal peace. The foundational constitutional principles of the EU, principles that both fit the current legal framework and offer its most attractive interpretation, require the qualified autonomy of member states in a union of republics that create collective institutions for the purposes of liberal peace. (shrink)

This issue of Jurisprudence features a symposium on Nigel Simmonds's Law as a Moral Idea. There are essays by John Finnis, John Gardner, Timothy Endicott and a Reply by Nigel Simmonds. The papers are based on presentations given at a panel discussion in Oxford in December 2009. In this 'Introduction' Pavlos Eleftheriadis outlines the main themes of the book, namely that the idea of law is intrinsically moral, the distinction between analytical and normative jurisprudence is false and law is (...) not a list of rules or a chain of authorisation, but a system of thought that follows the basic principles of practical reason. (shrink)

This paper explores Pope Francis’ and the Holy See’s reaction to the war in Ukraine, and attempts to explain the logic behind it. After introducing the Holy See’s statements since the start of Russia’s aggression, the author reads them through the background of Catholic social teaching. In particular, he claims that the ambiguities of the Holy See’s position are due to the unresolved tension between the traditional just war approach and a tendency towards nonviolence. The latter has acquired prominence over (...) the last decades, in particular with Francis’ Fratelli Tutti. The author concludes that the war in Ukraine represents a pivotal moment in the Catholic Church’s thinking on war and peace. (shrink)

The present paper proposes a new reading of one of the most obscure passages of De Architectura; in I, 1,3 Vitruvius claims that in architecture there is always a signifier and a signified, but his approach differs from Quintilian’s as presented in the latter’s Institutio Oratoria. Vitruvius’ is closer to Chrysippus approach, but he fails to mention the third constituent, the tynchanon. This omission is probably due to the fact that Vitruvius speaks of designs rather, than of existing buildings. What (...) can successfully signify a proposed building is, according to my reading, the design and erection of a building that is easily recognized by the public as realizing the intentions of the community to erect the proposed building. Such successful signification constitutes the ultimate criterion for good architecture. (shrink)

The article deals with the Maidan revolution in Ukraine in 2013/14 and how it was connected to the European idea. It analyzes the performative, revolutionary and theopolitical character of the event and raises the question of what meaning the experience of the Maidan can have for the renewal of European identity. In linking the idea of Europe with the struggle for freedom and dignity, the Maidan event unfolds a communitarian and meaningful political force that connects the Ukrainian nation, the idea (...) of Europe, and the desire for self-determi­nation, for which people stake their lives. The essay takes a look at the forms and functions of political liturgy as well as the meaning of martyrdom and its ritualized remembrance. The revolutionary appropriation of political sovereignty by the people and the theopolitical dimensions of the event are reflected upon, both in their political power and significance for a European identity and in the associated dangers of mythologizing and idealizing Europe. (shrink)

Z︠H︡yz︠h︡ekiansʹki uroky -- Teoretychne -- Rizne -- Dialoh.

Alchourrón, Gärdenfors and Makinson have developed and investigated a set of rationality postulates which appear to capture much of what is required of any rational system of theory revision. This set of postulates describes a class of revision functions, however it does not provide a constructive way of defining such a function. There are two principal constructions of revision functions, namely an epistemic entrenchment and a system of spheres. We refer to their approach as the AGM paradigm. We provide a (...) new constructive modeling for a revision function based on a nice preorder on models, and furthermore we give explicit conditions under which a nice preorder on models, an epistemic entrenchment, and a system of spheres yield the same revision function. Moreover, we provide an identity which captures the relationship between revision functions and update operators (as defined by Katsuno and Mendelzon). (shrink)

Austin's theory of theory of law is simple: the law follows the pattern of power; the sovereign gives commands and obeys none; the subject obeys commands; the law consists in only those commands that directly or indirectly emanate from the sovereign. Nevertheless, Austin's theory of sovereignty is not simple at all. When we look at the relevant chapters closely, it becomes evident that Austin has two rival theories of sovereignty, one for a single person and one for a 'determinate body'. (...) It is only the latter that allows him to say that sovereignty lies, ultimately, with the electors, the strange conclusion of his book. But Austin's second theory of sovereignty is not consistent with his own theory of law. Austin's faces a dilemma. Is law - as most people take it to be - a public order of standards of conduct aiming to guide behaviour? If so, sovereignty ought to be public and intelligible. If not, sovereignty can remain a mystery to those living under it . For the latter reading, law and sovereignty are 'normatively inert,' as some of Austin's followers claim today. But Austin does not agree with his modern followers. Austin's second theory of sovereignty is aimed at satisfying a practical requirement of law and jurisprudence, i.e. to be in the position of publicly guiding conduct. (shrink)

У статті досліджуються проблеми фінансування енергоефективного будівництва. Автором проаналізовано останні тенденції банківського кредитування в Україні. Розглядається питання відмінностей між звичайним та енергоефективним будівництвом з точки зору інвестиційної привабливості. Висвітлено підходи до визначення енергоефективності. Наводяться економічні переваги та недоліки спорудження та експлуатації енергоефективних будинків, сучасні макроекономічні фактори та тенденції, що впливають на аналізоване явище.

The upsurge in non-traditional, including non-Christian, confessions in Ukrainian society is due to a number of factors. To a certain extent, the conversion of a part of Ukrainians to non-traditional religiosity is due to the crisis of social and political life, the transformation of ideological landmarks and the impairment of the ideological guidance of the previous system of values. Crisis phenomena did not bypass the traditional and religious sphere of society, which erupted in the crisis of traditional churches. As a (...) result, the latter were in a state of internecine confrontation and ideological hostility, the struggle for the sphere of influence on the public. This is noticeably reflected in the mind of the believer. Insufficient attention of the clergy of traditional churches to religious requests of a person, often quite formal conduct of ritual ceremonies, inappropriate behavior of the clergyman constitute prerequisites for the transition of the ordinary believer into the womb of non-traditional religiosity, in the hope of finding the necessary personal religious comfort there. (shrink)

We live in a time when the religious outlook is rapidly losing its popularity. According to the Gallup International Association, which studied religiosity levels in 57 countries around the world, covering about 70% of the world's population, more than half the earthlings, 59%, regard themselves as religious people, while 23% said they were not religious and 13 % generally refer to themselves as convinced atheists. As a result, 36% of people do not have religious beliefs. These data prove the fact (...) that in recent years, 9% of humanity has broken with religion. (shrink)

The Vatican probably hoped that the visit of the apostolic nuncio Claudio Gugerotti on December 16-18, 2016 to the occupied territories of the Donbas Ukrainian society "swallowing" was just as easy as it easily "swallowed" the same and his Easter visit, as the "swallowed up" meeting on June 10, 2015 by Pope Roman Francis with the President of the Russian Federation V. Putin, in which many saw the obvious anti-Ukrainian context, not to mention here the anti-Ukrainian gesture that the Pope (...) had made by signing on February 12, 2016 The shameful "Havana Declaration", p Vatican which essentially gives Ukraine at the mercy of Moscow, since it recognizes domain of the Moscow Patriarchate. However, one should pay tribute to those who, seeing the pro-Moscow line of conduct of the Vatican, in particular its current head, Pope Francis, aspire to persuade Ukrainian society, first and foremost, of Ukrainian Roman and Greek Catholics, which, they say, only in this way the Holy See and can prove that he "loves Ukraine", but simply needs to have the ability to "read," "listen," to "look at the world through the eyes of God the Creator," as the Pope teaches. (shrink)

Today, at the turn of the millennium, a unique situation has arisen for all mankind, which puts it, for the first time in its history, before the problem of choice and the drawing of its further destiny, that is, it induces to solve a number of fateful questions which, in one way or another, are reduced to one: "Is it possible for the further existence of mankind?", because failure to the existing global problems of modernity will mean its death.

In a recent article, Zhang and Foo generalized the AGM postulates for contraction to include infinite epistemic input. The new type of belief change is called set contraction. Zhang and Foo also introduced a constructive model for set contraction, called nicely ordered partition, as a generalization of epistemic entrenchment. It was shown however that the functions induced from nicely ordered partitions do not quite match the postulates for set contraction. The mismatch was fixed with the introduction of an extra condition (...) called the limit postulate. The limit postulate establishes a connection between contraction by infinite epistemic input and contraction by finite epistemic input (reducing the former to the latter) and it is appealing both on mathematical and on conceptual grounds. It is debatable however whether the limit postulate can be adopted as a general feature of rationality in set contraction. Instead we propose that the limit postulate is viewed as a condition characterizing an important special case of set contraction functions. With this reading in mind, in this article we introduce an alternative generalization of epistemic entrenchment, based on the notion of comparative possibility. We prove that the functions induced from comparative possibility preorders precisely match those satisfying the postulates for set contraction (without the limit postulate). The relationship between comparative possibility and epistemic entrenchment is also investigated. Finally, we formulate necessary and sufficient conditions under which the functions induced from comparative possibility preorders coincide with the special class of contraction functions characterized by the limit postulate. (shrink)

Why is it Andromeda that inspires Dionysus’ pothos for Euripides in Frogs? This article argues for an intratextual allusion to Aristophanes’ own use of this tragedy in Thesmophoriazusae, where Mnesilochus impersonates Andromeda and expects Euripides to become Perseus and rescue him. It is through Mnesilochus’ longing for his rescuer Euripides that Dionysus’ heart is struck with longing for Euripides as the savior of both tragedy and Athens. By assimilating Dionysus to Andromeda via Mnesilochus, this reading of the allusion to Andromeda (...) reverses the accepted tragic prototypes and symbolic gender of the comic characters in Frogs ; it also offers a new angle for viewing the thematic coherence of Frogs and clarifies the nature of Aristophanes’ reliance on tragic discourse by ultimately highlighting the autonomy of the comic genre. (shrink)

The phenomenon of language, being so familiar to us, still possesses unknown nature, origin, and, as we may say, function. For Plato, language was the way to cognition of the Universe. The phi- losophy of language, which was primarily initiated by Plato in his “Cratylus”, still has not ob- tained answers to the questions settled by great Greek thinker. In fact, it just acquired various solutions among different approaches during all four ages of understanding, namely Ancient, Scholastic, Modern and Post-modern (...) periods. The article is supplemented with excerpts from the first Ukrainian translation of Proclus’ “Commentary on Plato’s “Cratylus”. The specifics of the style and vocabulary of the work is emphasized in the context of interpretation into Ukrainian. Historical and cultural context of Proclus’ works in general and particularly its “Commentaries” is addressed, and the main terminological system of his works is analyzed. Ukrainian equivalents are suggested. Some common features as well as discrepancies in Neoplatonist and Peripatetic approach are considered in the context of solutions to the same questions. Contrastive analysis of the “Commentary on Plato’s “Cratylus” with prior mythological context as well as with fol- lowing scholastic teaching is conducted in philosophical and linguistic aspects. The importance of problems placed by Plato in the field of epistemology and philosophy of language is addressed. Analogies with contemporary approach to linguistic and philosophical questions are considered in the scope of nativism and empiricism. Immutability of questions and mutability of generations and approaches is shown. The importance of previous works for the next development of con- temporary thought is emphasized. (shrink)