The 2010 Nagoya Protocol is an international framework for access and benefit sharing (ABS) of the use of genetic and biological resources, with particular focus on indigenous communities. This is especially important in Africa, where local communities have a close reliance on environmental resources and ecosystems. However, national legislation and policies commonly lag behind international agreements, and this poses challenges for legal compliance as well as practical applications. This study reviews the academic literature on the Nagoya Protocol and ABS applications, (...) and then considers the implications of this analysis for research in Africa. Results show that there is uneven engagement with the principles of the Nagoya Protocol across different academic disciplines; local communities are sometimes sidelined in these studies; and only 8% of researchers in the literature analysed are located in Africa. Future developments should focus on ensuring national compliance with the Nagoya Protocol, and that researchers and industry work in partnership with local African communities on ABS issues. (shrink)

Mr Olding's recent attack on my exposition of the argument from design gives me an opportunity to defend the central theses of my original article. My article pointed out that there were arguments from design of two types—those which take as their premisses regularities of copresence and those which take as their premisses regularities of succession. I sought to defend an argument of the second type. One merit of such an argument is that there is no doubt about the truth (...) of its premisses. Almost all objects in the world behave in a highly regular way describable by scientific laws. Further, any scientific explanation of such a regularity must invoke some more general regularity. The most general regularities of all are, as such, scientifically inexplicable. The question arises whether there is a possible explanation of another kind which can be provided for them, and whether their occurrence gives any or much support to that explanation. I urged that we do explain some phenomena by explanation of an entirely different kind from the scientific. We explain states of affairs by the action of agents who bring them about intentionally of their own choice. Regularities of succession, as well as other phenomena may be explained in this way. Explanation of this kind I will term intentional explanation. Intentional explanation of some phenomenon E consists in adducing an agent A who brought E about of his own choice and a further end G which, he believed, would be forwarded by the production of E. (shrink)

This treatise on aesthetics criticizes various psychological theories of art, offers new theories and interpretations, and draws important inferences concerning ...

An alleged moral right to informational privacy assumes that we should have control over information about ourselves. What is the philosophical justification for this control? I think that one prevalent answer to this question—an answer that has to do with the justification of negative rights generally—will not do.

On what grounds will the rational man become a Christian? It is often assumed by many, especially non-Christians, that he will become a Christian if and only if he judges that the evidence available to him shows that it is more likely than not that the Christian theological system is true, that, in mathematical terms, on the evidence available to him, the probability of its truth is greater than half. It is the purpose of this paper to investigate whether or (...) not this is a necessary and sufficient condition for the rational man to adopt Christianity. (shrink)

In Anglo-American society, virtually every moral theory of any note, including any plausible form of utilitarianism, places great stress upon autonomy, treats it as intimately bound up with morality, and regards it as of considerable moral significance to normal adult humans and to the value of their lives. In these respects, Kantianisms, contracturalisms, rightstheories, and utilitarianisms are very alike. They are also alike in that their emphasis upon autonomy inevitably sets up fully autonomous beings as something of a special or (...) privileged class, against which the lives of nonautonomous beings, such as infants, the very severely mentally-enfeebled, the seriously brain-damaged, the irreversibly comatose, and animals are viewed and their value assessed. The attempts theorists of all stripes make to squeeze as many beings as possible into the autonomous class illustrate the special or privileged caracter of that class in our moral thinking. (shrink)

There is an ever-greater emphasis on the maintenance of professional standards in communication among medical professionals. Much of the focus to date revolves around discourse between patients and families in the clinical arena and reflects standards developed by accrediting agencies and the government. Little has been written about the communication among professionals occurring in the administrative milieu that is largely unseen by those not engaged in the direct provision of or receipt of medical care. That rumours are a part of (...) the interactive discourse is likely not unfamiliar to most in academia. Their potential for damage to the workplace and individuals is very real and requires recognition and in some situations, corporate action. There are options to reduce the likelihood of these kinds of communications and to manage them actively when they occur. What may result is an environment that leads to greater organisational confidence and individual productivity. (shrink)

Managers of public organizations face strong, and increasing, demands to open up their internal processes to public scrutiny. A more active and critical role in society, advances in communications technology, the 24-hour media cycle and growing numbers of independent regulators all add to the pressure on governments to become more accountable and transparent. This book analyses these pressures by examining the key concepts of accountability and transparency and the main institutional mechanisms of open government. It also discusses the problems of (...) accountability and transparency that arise for public managers sharing responsibilities across jurisdictional boundaries and in public-private partnerships. Drawing on examples from around the world, this engaging and accessible text provides a balanced account of open government which emerges as both a challenge and an aid to more effective public management. (shrink)

Published posthumously in 1964, this volume contains a fantastic collection of essays by R. G. Collingwood on the subject of art and it's relationship with philosophy. Robin George Collingwood, FBA (1889 - 1943) was an English historian, philosopher, and archaeologist most famous for his philosophical works including "The Principles of Art" (1938) and the posthumously-published "The Idea of History" (1946). This fascinating volume will appeal to those with an interest in Collingwood's seminal work, and is not to be missed by (...) students of philosophy and art. Contents include: "Ruskin not a Philosophical Writer," "Ruskin's Attitude towards Philosophy," "On the Philosophy of Non-Philosophers," "Logicism and Historicism," "Ruskin as Historicist," "The Anti-Historicism of Ruskin's Contemporaries," "The Unity of the Spirit: Corollaries and Illustrations," "Ruskin and Browning," etc. Many vintage books such as this are increasingly scarce and expensive. It is with this in mind that we are republishing this volume today in an affordable, modern edition complete with a specially-commissioned new biography of the author. (shrink)