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)

_Purpose._ This article reveals the importance of the analysis of the theory of generations to identify the essential characteristics of the phenomenon of youth. _Theoretical basis_ of this study is socio-philosophical anthropology, i.e. philosophical anthropology using certain methods of sociological, socio-psychological and ethnological research, as well as philosophical comprehension of the application of these methods in special sciences. _Originality._ The authors rethought the theoretical and practical potential of generational theory through its reconceptualization based on philosophical anthropology, which created an opportunity (...) to shift research attention from the attempts to identify superhistorical characteristics of youth to the identification of the essential nature of specific historical and sociocultural features of young people as representatives of a particular culture. _Conclusions._ Defining the youth phenomenon requires accounting at least three constraints that on the one hand, play a role of warnings that deter from theoretical and practical errors in the study of the youth phenomenon, and on the other hand, guidelines for identifying real, specific characteristics of youth as a social phenomenon. Limitations of theoretical and practical analysis of young people are as follows: first, the need to consider demographic data not as final, but only as initial and preliminary, such that require further substantive socio-cultural analysis; second, the inadmissibility of ignoring the cultural diversity of the manifestations of the youth phenomenon, instead the need to identify the special characteristics of youth of different ethnic, religious and other groups; third, the need to take into account the specifics of self-identification of those who identify themselves as young people as a social group. (shrink)

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)

Preface Acknowledgments Introduction 1 Pt. 1 Traditional and Critical Theory 1 Promise: Toward a Critical Theory of Society 9 2 Impasse: Emancipatory Politics After Auschwitz 29 3 Redemption: Renewing the Critical Project 53 Pt. 2 Traditional and Critical Security Studies 4 Theory: Reconceptualizing Security 93 5 Technology: Reconceptualizing Strategy 125 6 Emancipation: Reconceptualizing Practice 145 Epilogue 165 Bibliography 169 Index 187 About the Book 191.

In an inductive argument data increase the probability of a hypothesis insofar as the hypothesis makes probable the data, the data are otherwise not likely to occur, and the hypothesis is simple. The Cosmological argument from the existence of the universe, the Teleological argument from its conformity to natural law, and other arguments from more detailed features of the universe each increase the probability that there is a God. I thus summarize in simple form the main points of my book (...) ’The Existence of God’. (shrink)

CENTRAL TO COHEN’S NEW THEORY OF INDUCTION IS THE CLAIM THAT THE SUPPORT GIVEN BY EVIDENCE TO A HYPOTHESIS IS NOT A FUNCTION WHICH OBEYS THE AXIOMS OF THE PROBABILITY CALCULUS. THIS CLAIM DEPENDS ON THE TRUTH OF COHEN’S INSTANTIAL COMPARABILITY PRINCIPLE. UNDER NATURAL INTERPRETATIONS OF ’SUPPORT’, THIS PRINCIPLE IS FALSE. EVEN IF IT IS TRUE UNDER OTHER INTERPRETATIONS OF ’SUPPORT’, THAT DOES NOT SHOW THAT CONFIRMATION IN CARNAP’S SENSE DOES NOT OBEY THE AXIOMS.