Pessimistic empirical evidence about the reformatory and deterrent effects of punitive treatment poses a challenge for all justificatory theories of punishment. Yet, the dominant progressive view remains that punishment is required for the most serious crimes. This paper outlines an empirically sensitive prospectus for justifying punitive treatment through understanding the importance of reintegration. On this view, punishment can be viewed as a preferred alternative to the rigours of social ostracism, a common way of dealing with offenders in lieu of (...) formal criminal justice. Adopting reintegration as a primary aim encourages taking a longer view which focuses on desistance from criminality rather than only on reform at the point of release from formal punishment. The view outlined in this paper enables a vindication of reintegrative punishment even when it is not the most immediately efficient means of reforming offenders. In making this argument, I develop the modern retributive platform in criminal justice theory, identify various overlooked yet key nuances in the relationship between reintegration and reform, and argue for greater theoretical and practical attention to how the state can make the communities they serve more receptive to reintegrating offenders. (shrink)

This paper presents a holistic, contextualised case study of reintegration and trust repair at a UK utilities firm in the wake of its fraud and data manipulation scandal. Drawing upon conceptual frameworks of reintegration and organizational trust repair, we analyze the decisions and actions taken by the company in its efforts to restore trust with its stakeholders. The analysis reveals seven themes on the merits of proposed approaches for reintegration after an integrity violation , and novel insights (...) on the role of organizational identity, “changing of the guard” and cultural reforms alongside procedural modifications. The case further supports the dynamic nature of stakeholder salience across the reintegration process. The study both supports propositions from existing frameworks and suggests novel theoretical extensions for future research. (shrink)

The aim of this article is to set out a theory for treatment of criminals that rejects retributive justification for punishment; does not fall afoul of a plausible prohibition on using people merely as means; and actually works in the real world. The theory can be motivated by free will skepticism. But it can also be supported without reference to the free will issue, since retributivism faces ethical challenges in its own right. In past versions of the account I’ve emphasized (...) the quarantine analogy for incapacitation together with the value of rehabilitation and reintegration. Here I pay special attention to the permissibility and the limits of general deterrence. (shrink)

Organizational ethics and institutional theories are extended by recovering Weberian and Pre-Weberian theorizing that emphasized the joining of ethics and institutional theories. Understanding how ethics and institutional systems influence each other can advance our understanding of the nature and causes of structural organizational ethics issues and help guide potential reforms. We consider the interplay of these elements during the recession of 2008–2009, highlighting how structural ethics problems may have to be addressed at the institutional levels and not solely the individual (...) or organizational levels. (shrink)

Recent studies indicate that adapting common components of universal healing practices increases the effectiveness of multicultural therapies, especially incorporating initial and reformulated myths. The Socratic method, part of an original philosophical process directed toward therapeutic goals, has long been instrumental to many psychotherapies, but limited in application to dialectical discourse. Through a rediscovery and clarification of the original integrated Socratic-Platonic method inclusive of mythmaking as well as systematic questioning, the authors argue that this new, more comprehensive model provides a foundation (...) for increasing the effectiveness of multicultural psychotherapies. (shrink)

As the “War on Terror” continues, the national myth of veteran-as-hero has given way to a narrative shorthand of veteran-as-villain. Films and television shows depicting the reintegration of veterans tend to focus on the struggle and alienation from the homefront that veterans feel upon their return. In contrast, comedy television portrayals such as One Day at a Time and You’re the Worst, both of which slowly but successfully reintegrate their central veteran characters, do so narratively by shifting their characters’ (...) veteran status from their defining feature to one aspect of their past. Ultimately, I argue that the process of reintegration is one paralleled in the rehumanization that these comedy television portrayals permit, ultimately offering hope that reintegration, while not easy, is possible. (shrink)

In this article we set the context for this special issue focusing on individual and organizational reintegration in the aftermath of transgressions that violate ethical and legal boundaries. Following a brief introduction to the topic we provide an overview of each of the four articles selected for this special issue. We then present a number of potentially fruitful empirical, theoretical, and normative directions management and ethics scholars might pursue in order to further advance this evolving literature.

Social reintegration of self-demobilised child combatants can be seriously imperilled by the lack of accountability for human rights violations allegedly carried out during their soldiering life and the failure to pursue reconciliation with their respective communities. This paper examines the circumstances leading young soldiers to voluntarily exit armed groups and militias and the extent to which resettling in the community can be facilitated by restorative justice mechanisms. The findings suggest a large support by war-affected communities for restorative justice peacemaking (...) circles as potential accountability and reconciliation measures to help reintegrate self-demobilised soldiers into society. These results were obtained from interviews, focus group discussions and descriptive statistics in which 1447 respondents participated. These included young ex-soldiers, students, educators, government official, members on NGOs, traditional leaders and councils, Security Services, and the Police. The inquiry was conducted between 3 May and 17 December 2014 in North Kivu Province, Democratic Republic of Congo. (shrink)

This article seeks to reconceptualize the notion of informality in the post-war context in order to investigate the neglected aspect of inequality which is associated with this kind of practice. It locates the problem of widespread informality in the social transformation triggered by a war that has been sustained by the post-war elite accommodation. Inequities created by a routine resort to informal arrangements in accessing assets and resources generate mistrust at the interpersonal, inter-group and institutional levels, sharpen a sense of (...) discrimination and social injustice, and in the end, undermine post-war social reintegration. The argument draws on observations from Bosnia-Herzegovina. (shrink)

ABSTRACT:In this article we set the context for this special issue focusing on individual and organizational reintegration in the aftermath of transgressions that violate ethical and legal boundaries. Following a brief introduction to the topic we provide an overview of each of the four articles selected for this special issue. We then present a number of potentially fruitful empirical, theoretical, and normative directions management and ethics scholars might pursue in order to further advance this evolving literature.

I argue that R.A. Duff’s and Sandra Marshall’s liberal-communitarian justification for punishment doesn’t account for a troubling kind of subordination that results from communicative punishment. Communicative punishment requires a specific interpretation of the nature of the wrong. I focus on victims with incorrect but plausible interpretations of the wrong they’ve suffered to illustrate how a victim’s view a community or other’s view. In the end, I suggest that conceptualizing wrongs as against individuals in relations, rather than as members of communities (...) with shared values, minimizes this kind of subordination. (shrink)

After a transgression has occurred within an organization, a primary concern is the reintegration of the affected parties back into the organizational community. However, beyond offenders and victims, reintegration depends on the views of organizational peers and their desire to interact with these parties. In two studies, we demonstrated that offender amends and victim forgiveness interact to predict peer reintegrative outcomes. We found evidence of backlash against unforgiving victims: Peers wanted to work the least with victims who rejected (...) appropriate amends, thus penalizing them for their failure to contribute to the restoration process. This backlash effect was due to decreased liking of the victim and the perceived failure to repair the offender-victim relationship. These findings demonstrate that peers expect both offenders and victims to do their part to achieve reconciliation following transgression, and both may suffer the consequences of failing to meet peer expectations. Implications for reintegration within organizations are discussed. (shrink)

There seems to be nearly universal agreement that society cannot do without some form of criminal punishment. At the same time, it is generally acknowledged that punishment, involving as it does the imposition of hardship and suffering, stands in need of justification. What form such a justification should take, however, is a matter of considerable contention, in part because of basic theoretical disagreements on the nature of moral obligation, and in part because of disagreements concerning the nature and purpose of (...) criminal punishment itself.These disagreements have given rise to a number of rival ‘theories’ of punishment - rival accounts of the purposes of punishment and the conditions which justify it. The traditional theories can be broadly categorized as deterrence theories, incapacitation theories, retributive theories, and rehabilitative theories. My purpose here is to contribute to this discussion on punishment by introducing a largely overlooked theory of punishment, one whose outlines can be found in the writings of Simone Wei!, but which has yet to be fully developed and discussed. This theory, which I call the ‘reintegrative theory,’ has, I believe, a number of advantages over more traditional theories of punishment. (shrink)

The neurophysiological evidence from the Miyashita group's experiments on monkeys as well as cognitive experience common to us all suggests that local neuronal spike rate distributions might persist in the absence of their eliciting stimulus. In Hebb's cell-assembly theory, learning dynamics stabilize such self-maintaining reverberations. Quasi-quantitive modeling of the experimental data on internal representations in association-cortex modules identifies the reverberations (delay spike activity) as the internal code (representation). This leads to cognitive and neurophysiological predictions, many following directly from the language (...) used to describe the activity in the experimental delay period, others from the details of how the model captures the properties of the internal representations. (shrink)

This volume documents the 17th Münster Lectures in Philosophy with Susan Haack, the prominent contemporary philosopher. It contains an original, programmatic article by Haack on her overall philosophical approach, entitled ‘The Fragmentation of Philosophy, the Road to Reintegration’. In addition, the volume includes seven papers on various aspects of Haack’s philosophical work as well as her replies to the papers. Susan Haack has deeply influenced many of the debates in contemporary philosophy. In her vivid and accessible way, she has (...) made ground-breaking contributions covering a wide range of topics, from logic, metaphysics and epistemology, to pragmatism and the philosophy of science and law. In her work, Haack has always been very sensitive in detecting subtle differences. The distinctions she has introduced reveal what lies at the core of philosophical controversies, and show the problems that exist with established views. In order to resolve these problems, Haack has developed some ‘middle-course approaches’. One example of this is her famous ‘Foundherentism’, a theory of justification that includes elements from both the rival theories of Foundationalism and Coherentism. Haack herself has offered the best description of her work calling herself a ‘passionate moderate’. (shrink)

Recurrent excitation is experimentally well documented in cortical populations. It provides for intracortical excitatory biases that linearize negative feedback interactions and induce macroscopic state transitions during perception. The concept of the local neighborhood should be expanded to spatial patterns as the basis for perception, in which large areas of cortex are bound into cooperative behavior with near-silent columns as important as active columns revealed by unit recording.

New concepts, or new and better formulations of old concepts, are essential for scientific progress. This paper is intended to focus attention on two phases of natural processes and human activities which have a variety of names, and by giving them neutral names, to deprive them of their emotional flavour. As a result I hope that two evolutionary principles of some generality will become apparent.

This paper proposes and analyzes the psychometric properties of the PREVI-A scale. It describes the process of item development, the factorial structure of the scale, reliability, evidence of validity and diagnostic performance with regard to recidivism risk in juvenile offenders. The sample was made up of 212 juvenile offenders held at detention centers run by the Madrid Agency for Reeducation and Reintegration of Juvenile Offenders, a regional government body. Statistical analyses were used to corroborate the theoretical factorial structure of (...) the PREVI-A, which consists of six risk/protection dimensions based on the Risk-Needs-Responsivity Model, and to obtain empirical support for the reliability and validity of PREVI-A as a tool to assess the risk of recidivism by juvenile offenders in Spain. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.4 (2001) 721-743 [Access article in PDF] Virtue, Commerce, and the Enduring Florentine Republican Moment: Reintegrating Italy into the Atlantic Republican Debate Mark Jurdjevic Republicanism has dominated the historiographies of English and American political thought for the past two decades. 1 Its success derives principally from J. G. A. Pocock's The Machiavellian Moment, which presents a sweeping vision of an ancient Aristotelian republican (...) language that persisted for centuries in the mental landscape of the western world. Resurrected in Renaissance Florence, the language of republicanism continued to resonate powerfully in Stuart and Hanoverian Britain and colonial America. Pocock and those sympathetic to his work attributed the power and significance of republicanism to its internal discursive coherence over time; because of its deep roots in the European classical and Renaissance past, republicanism--not liberalism--provided the intellectual weapon with which the English and the Americans rebelled against the Stuart and Hanoverian monarchies. Pocock's provocative repudiation of the significance of John Locke and liberalism, as well as his suggestion that the revolutions of 1641, 1688, and 1776 were animated not by a utopian, forward-looking political ideology but by a backward-looking desire to restore a classical political order, generated a still-ongoing academic debate. 2 [End Page 721]This debate has not appreciated a crucial point: Pocock misunderstood Florentine political thought and mischaracterized its central tenets. 3 Unnecessary confusion has been generated by the lack of communication between specialists in Renaissance political thought and historians of English and early American political thought, as well as by the total dependence of English and American historians on Pocock for their understanding of "civic humanism." 4 Most historians of England and America skeptical of Pocock's argument have shown that republican language, where it did occur in England and America, differed in substantial and significant ways from the Florentine variety. 5 What they have actually shown, I hope to make clear, is that manifestations of republicanism in England and America differed only from Pocock's misunderstanding of the Florentine variety; Florentine republican language echoes strongly in the English and American republicanism that recent scholarship emphasizes.In this essay I seek to reintegrate Italy into the republican debate and, by doing so, to revitalize the argument that structural linguistic similarities pervaded the republicanism of Florence, England, and America. 6 I concentrate on the most important and contested point in English and American revisionism, the dialectical engine of TheMachiavellian Moment: the alleged incompatibility between virtue and commerce in "classical" republican theory. Pocock asserted that Florentine republicans mistrusted commerce and private wealth as corrupting forces in public life and he employed this perceived virtue-commerce antipathy as the link between his republican moments.The most leveling critiques of Pocock's republican tradition have rejected it on this point. Recent research on the relationship between commerce and virtue in the English and American republican contexts has reached a quite different conclusion: that republican theory was frequently elaborated in harmonious conjunction with a new ideology of commercial society. [End Page 722]Pocock, however, misunderstood civic humanism and the role of commerce in Renaissance republicanism. Florentine humanists believed that commerce and the private pursuit of wealth made possible the survival and integrity of the republic. Florentine republicanism of the fifteenth and early sixteenth centuries was the ideology of an ascendant merchant elite; it provided a political language that integrated republican virtue with the habits, values, and mentality of the merchant. We should not therefore be surprised to see republicanism flourishing in later commercial societies. Although the virtue-commerce relationship in Renaissance republicanism was precisely the opposite of Pocock's claim, it directly anticipates the commercial element of republicanism that recent English and American scholarship emphasizes.I undertake three tasks; first, I survey and compare recent work on republicanism in America, England, and Italy; second, I show how Pocock selectively read the primary and secondary sources on Renaissance Florence; third and most importantly, I analyze the economic attitudes of Niccolò Machiavelli, Francesco Guicciardini, Girolamo Savonarola, and Florentine... (shrink)

L’œuvre de Gaston Bachelard n’est pas toujours prise en considération dans le cadre de l’histoire de l’esthétique française. S’il est vrai que le philosophe n’a pas élaboré une théorie esthétique accomplie, ses travaux sur l’imagination et la rêverie non seulement démontrent une connaissance des débats théoriques de l’époque, mais, plus profondément, représentent une prise de position en faveur d’une « esthétique concrète » qui s’écarte des stériles disputes philosophiques d’académie pour s’appuyer directement sur la présence matérielle de l’œuvre d’art, aussi (...) poétique que visuelle, afin de réintégrer le sentir dans le penser. Il s’agit donc d’interroger cette manière de réintégrer l’ aisthesis dans le logos à travers le travail de l’imagination, en retrouvant ainsi « une unité du monde ». C’est précisément dans la rencontre avec la beauté que le sujet s’ouvre au monde de façon pré-catégoriale et, en même temps, que le monde fait l’objet d’une expérience non-objective. Cela ouvre la voie à une esthéticité transcendantale jamais théorisée explicitement, mais concrètement mise au travail dans les œuvres du philosophe. (shrink)

In this work, peer-reviewed by a diverse and international team of practicing and licensed attorneys, I deal with the community reentry of young people of African-American origin who have experienced incarceration and are navigating sociophysiological challenges. In particular, I address some of the challenges that these youth have faced —by investigating an array of issues relating to their transitioning from youth correctional facilities back to general society. As a first step, I provide background information. As a second step, I accentuate (...) transitional barriers, while offering systems-level solutions. As a third and final step, I argue in favor of select legal reforms. In writing this peer-reviewed book, I drew on information gathered through evidence-based research, case studies, and anecdotes stemming from my lived experiences working at an advocacy organization and mentoring African-American youth. (shrink)

Karl Jaspers’ Axial Age concept is used to depict the way humans interact with their environment. The first Axial Age (800-200 BC) can be typified among others as the age in which humans started to objectify nature. Nature was dispossessed of spirits, gods and vital forces that humans previously feared and used as explanation for the origin of things. Secularised and objectified nature became a source of wealth for humans to use and abuse as they like. This has peaked in (...) the post-industrial era which also introduced the Second Axial Age in which we presently live. The Second Axial Age can be typified by a new approach to nature mediated among others by insights from the side of the natural sciences, especially developments in cosmology, our understanding of the quantum world and new insights into the nature of consciousness. Another development in the Second Axial Age is the emergence of the nonhuman turn, new materialism, panpsychism, the notion of the post-human and theological concepts like the ‘entangled God’. These developments are discussed with reference to leading thinkers. The nonhuman turn is welcomed as it introduces respect for nature which may contribute to the survival of our planet. (shrink)

Shame, shame management and reintegrative shaming feature in some restorative justice literature, and may have implications for schools. Restorative justice in schools is effective when perpetrators of wrong-doing can accept and take ownership of their wrongful acts, are appropriately remorseful, and seek to make amends. Shame may be understood as an ethical matter if it is regarded to arise because of the contradiction between the wrongful act and the individual’s sense of self and self-worth. Shame management (that is, seeking reintegrative (...) over stigmatising shaming) can be regarded to reflect a form of social responsibility as it contributes to community restoration by repairing ruptured social relationships. The notion of shaming and acknowledgement of harm thus assumes norms of acceptable community behaviour, attitudes and relationships, and is therefore also an ethical matter. Successful restorative practices in schools depend on the school-wide existence and practice of such norms, and mesh with virtues education, stimulated by the contemporary demand of many national curricula to promote so-called key competencies. Although the concepts of restorative justice and reintegrative shaming serve as a context for this article, its chief impetus was provided by an evaluative study of a group of New Zealand schools, in the course of which notions such as shame, reintegration and exclusion became evident. The chief purpose of this article is to consider and problematise shame from the perspective of the philosophy of education, and ask whether the concept of shame has a place in schools, whose important aims ought to include the development of democratic citizenship. (shrink)

The topicality of the issue on communities being restructured as a result of migration processes, in particular in Europe nowadays, leads to academic discussions on identity transformations under the pressure of the migrations, as well as to integration rethinking. The approach to integration has changed significantly, and the idea of the Other as an individual or a group in need of being adjusted to the social-cultural space of We has faded away, while being substituted by the recent shift from diversity (...) to superdiversity, the nation-focused models of integration considered outdated. Integration emerges as a relation-based process aimed at communicative and discoursive discovering of the social and cultural markers disclosing the possibilities for citizens to reach social cohesion advantages, without the latter being instrumentally imposed through unifying efforts of those in power. The article dwells upon the questions, issues and conclusions of the recent discussion “Who needs integration?”; and the discoursive aspect of integration based on D- principle and migration-related aspects of its implementation has been paid due attention as well. Static and dynamic identity issues have been studied in the context of conflict-related migration situation in Ukraine. The challenges and practical discourses implying integration have been reviewed through the surveys’ data, 2017- 2019, on the protracted displacement, relations between displaced persons and host communities, tolerance and civic engagement. Post-conflict reintegration problems have been outlined in the conclusions, through the issues on “return vs. integration” choice, “red lines”, and educational means and limitations of influence on the restructured communities, – as the perspectives for further research in the framework of the study. (shrink)

In the article, the recent social-philosophical discussions on authenticity and autonomy have been reviewed through the optics of power. The latter is understood as the regulation of the actors’ state of being marked or unmarked in the social-cultural space. Another dimension of the optics is the adjustment of the access to power and representation of the groups in media-related and legal discourses. The visibility asymmetry has been considered through the social representation of the groups, with attention paid to the concepts (...) of recognition, exoticization and adaptation, power, and powerlessness. The immediate and terminated effect of visibility on social cohesion and integration processes in communities has been reviewed in this context. The distortions of visibility, such as invisibility and super-visibility, require estimation of the unmarked normalcy threshold for the communities; therefore, the Ukrainian perspective on the issue involved the analysis of the conflict-related massive protracted inner displacement in the country. Based on the situation descriptions and action plans suggested in the project on the Strategy of Integration of Internally Displaced Persons and Implementation of Long-Term Solutions to Internal Displacement until 2023, the distortions of visibility in the Ukrainian communities have been assessed. One of the suggested perspectives implies the possible impact evaluation of media-type visibility of the internally displaced persons and residents of the non-government-controlled areas in Ukraine on the scenarios of reintegration of the territories temporarily occupied by the Russian Federation and Russia-backed forces. The theoretical adjustment lies in finding the visibility theory gap and formulation of the further research question on the correlation between the group visibility and reconciliation being facilitated by the actors. (shrink)

The aim of this research is to analyse the socio-pedagogical actions carried out in Spanish prisons. To do so, we begin by analysing the main regulations covering educational policy in prisons, share as an essential axis the orientation of the custodial sentence towards the re-education and social reintegration of the prisoners, serving as a basis for justifying social intervention. Secondly, we analysed the prison population, where we observed a prevalence of men over women, a greater presence of crimes related (...) to material offences and an average age of the population between 35 and 45 years old. Thirdly, based on the legislative and contextualized review, we analysed the programmes that are carried out in prison, the socio-educational potentials that may arise, through their principal objectives and the target groups they are aimed at, with the purpose of detecting good socio-educational practices. We underline the social and pedagogical function of these activities, as opposed to the therapeutic vision from which they emanate, highlighting the emancipatory potential of such an approach. Finally, we conclude with the professionalizing principles that can guide good practices in socio-educational intervention in prison, both in the Spanish context and in other countries with similar characteristics. (shrink)

This paper discusses an argument in defense of felon disenfranchisement originally proposed by Andrew Altman, which states that as a matter of democratic self-determination, members of a legitimate democratic community have a collective right to decide whether to disenfranchise felons. Although this argument—which is here referred to as the argument from democratic self-determination—is held to justify policies that are significantly broader in scope than many critics of existing disenfranchisement practices would allow for, it has received little attention from philosophers and (...) political theorists. One exception is Claudio López-Guerra, who recently raised several objections to the argument. In this paper, I argue that the argument from democratic self-determination can avoid López-Guerra’s objections. In responding to these, I explicate how and when it can be permissible for a legitimate democratic community to disenfranchise felons. I propose that this is the case only if the disenfranchisement of felons is not intended as a punishment, but as a way to express the view about citizenship one endorses as a democratic collective. I also discuss the implications of the argument in terms of offender reintegration. (shrink)

On the reintegration of the biological sciences and humanities; second portion of a projected formulation of a comprehensive philosophy of freedom.

Cet article vise à réintégrer la question du langage intérieur dans les idées linguistiques de l’énonciation, notamment celles sur le mode de signifiance et l’opération énonciative. En nous référant aux études de Benveniste, de Merleau-Ponty et de Culioli, nous examinons dans quelle mesure le langage intérieur se distingue du monologue intérieur au sens de se parler à soi-même : ce langage intérieur en tant qu’expression pure et naturelle du sens général, implique une réflexivité non consciente et non verbale, dans la (...) genèse du sens ainsi que dans la construction dynamique des formes discursives. Eu égard à ces valeurs, nous procédons à l’analyse énonciative du discours littéraire de la conscience. Plusieurs faits de discours, liés à la non-coïncidence entre le mot et la chose vécue dans la conscience, tels que la nomination, l’indéfinition, la négation, manifestent les traces du langage intérieur global, non construit, inconscient et silencieux, qui mobilise le langage extériorisé. (shrink)

This paper attempts to reintegrate the concept of plasticity into educational philosophy. Although John Dewey used the concept in Democracy and Education it has not generated much of a critical or practical legacy in educational thought. French philosopher, Catherine Malabou, is the first to think plasticity rigorously and seriously in a contemporary philosophical context and this paper outlines her thinking on it as well as considering its applicability to education. My argument is that her definition not only successfully reintroduces the (...) concept in a way which is generative for contemporary educational philosophy and practice but that it also significantly extends the remit of educational plasticity as previously conceived by Dewey. This paper will examine the concept of educational plasticity as providing an opportunity as well as ‘the feeling of a new responsibility’ towards the plastic subject in philosophical approaches to education. (shrink)

I argue for a transformative revival or actualization of the very core of an integrative, methodologically secured form of intellect‑mystical asceticism. This approach draws on traditional sources that are re‑examined from a systematic—synthetic and transcultural—philosophical perspective and in light of the multi‑civilizational global environment of the 21st century. The main traditional points of reference in this paper are provided by Nicolaus de Cusa and Ibn Sīnā, and I refer toa few others, such as Attar of Nishapur, in passing. I begin (...) by developing a basic concept of intellect‑mystical asceticism. It is distinguished from mystification, science, scientism, and modes of everyday communication and cognition. Then, I make the case for an updated, transcultural approach to intellect‑mysticism that can foster the internal (social) and external (environmental) reintegration of the human noosphere and technosphere in future planetary development. In this context, a modern intellect‑mystical philosophical notion of “knowing non‑knowing” (wissendes Nichtwissen, docta ignorantia) is developed. It is inspired by Nicolaus de Cusa and contextualized from a systematic transcultural angle at the same time. Finally, I discuss the problem of the practical, or rather ascetic, realization of the related possibilities of intellect‑mystical self‑enfolding. Here, the preceding steps of the reflection are mapped onto an outline regarding distinct developmental stages of such a transformative intellect‑mystical practice in Ibn Sīnā’s Remarks and Admonitions (al‑Ishārāt wat‑Tanbīhāt). (shrink)

From the standpoint of the school settings, sport participation constitutes a key strategy concerning the manifestation of positive behaviors that result from the development of personal and social responsibility. Based on the TPSR model, the goal of this study was to evaluate the effects of an intervention geared toward teaching life skills through sport to youngsters who had been committed. The participants were evaluated before and after the intervention. After the initial evaluation, they were randomly assigned to the experimental and (...) control groups. The experimental group took part in the community football program, while the control group attended physical education classes not based on the TPSR model. The experimental model consisted of 3 weekly sessions over the course of 6 weeks, which totaled 18 sessions. This investigation supplied empirical evidence concerning the potential of community sport programs in the teaching and development of life skills deemed necessary for an adequate reintegration of such at-risk youngsters. The model was shown to be valid both in stimulating changes of attitudes and in promoting the adherence to socially positive behaviors. The effectiveness of the model, as well as its unique approach, make its application attractive to both the youngsters and the professionals. This program facilitates the training of youngsters to act, in the sense of promoting both their autonomy and the acquisition of a system of ethics and moral values within a culture of responsibility for how decisions affect the individual and the community. Finally, this intervention generated empirical support in favor of the argument that sport constitutes a unique opportunity within the educational process to establish values, beliefs, attitudes, and practical habits pertaining relationships and cooperation that generate social responsibility in individuals. (shrink)

Eighteenth-century naval ships were impressive infrastructures, but subjected to extraordinary strain. To assist with their “voyage repairs,” the Royal Navy gradually established numerous overseas bases, displaying the power, reach, and ruthless logistical efficiency of the British state. This article, however, is concerned with what happened where no such bases (yet) existed, in parts of the world falling in between areas of direct British administration, control, or influence. The specific restrictions imposed by technology and infrastructures have been studied by historians interested (...) in naval strategy, but they can also help to reframe national narratives of power or observe the transnational interactions surrounding access to knowledge and resources. This paper discusses the material, cultural, and diplomatic constraints that could appear when vessels, and especially “discovery ships,” sailed in strange waters or sought technical assistance in allied ports. I argue that the “mortification” of some commanders at their vessels’ unfitness for service was an important – and often neglected – element on the palette of emotions undergone by voyagers, capturing their strong sense of ultimate material powerlessness. Such frustration even became embedded in imperial cartography, as shown by the case study of Matthew Flinders. This perspective highlights the limits of naval technology, complicating imperialistic “success stories” and better reintegrating the navy into the history of maritime travel and transportation, from which it is often singled out. (shrink)

La teología católica de la pena, que durante siglos se mantuvo prácticamente inalterada, ha experimentado en los últimos 20 años una profunda transformación, impulsada por la idea conciliar de la dignidad de la persona humana, una más cabal comprensión del concepto bíblico de justicia divina y una conciencia más aguda de las deficiencias e injusticias del sistema penal, en particular, de la pena carcelaria. El presente artículo, a través del estudio de diversos documentos magisteriales relevantes para este tema, ilustra la (...) nueva perspectiva de la justicia reconciliadora, que busca dar a la sanción retributiva un sentido auténticamente medicinal, convirtiéndola en un recorrido potencialmente dotado de sentido para el delincuente, conducente a su rehabilitación y su reinserción en la comunidad. The Catholic Theology of punishment, which for centuries had remained unaltered, has undergone during the last 20 years a deep transformation, due to the conciliar idea of the dignity of the human person, a better understanding of the biblical concept of divine justice, and a new awareness of the deficiencies of the criminal justice system, especially as regards prison. This article, through the analysis of different magisterial documents, illustrates the new perspective of reconciliative justice, which seeks to give retributive sanctions an authentic medicinal orientation, as a potentially meaningful process for their subjects, in order to enable their rehabilitation and reintegration in the community. (shrink)

The focus on reflexive democracy offers a meaningful perspective to reintegrate the fragmented knowledge regarding politics again. This shows that democracy is a complex historico-political concept. Against this background, "representative democracy", "direct democracy", and "deliberative democracy", on the one hand, are no longer disconnected from each other. On the other hand, it becomes possible to articulate with greater precision what "internal opening", "transnational extension", and "civil complexity" of democracy nowadays mean. (edited).

In lieu of an abstract, here is a brief excerpt of the content:Dynamic Encounters between Buddhism and the West ReportLaura Langone and Alexandra S. IlievaThe following is a summary of the 2021 Postgraduate Conference titled "Dynamic Encounters between Buddhism and the West," which took place online on June 28 and 29. The conference was conceptualized, organized, and run by three AHRC funded PhD students at the University of Cambridge: Laura Langone (Faculty of Modern and Medieval Languages); Alexandra S. Ilieva (Faculty (...) of Divinity); and Harry Harland (Faculty of Law). The conference took place over two days and featured eighteen presenters across six panels, and two keynote speakers. There were speakers from four continents (Europe, North America, Asia, and Oceania). A wide range of topics in multiple fields was discussed: religious studies, neuroscience, art history, politics, philosophy, literature, philology, mathematics, art, and music. Each day consisted of three panels, each with three presentations, one keynote presentation, and a networking session.The keynote speakers were Prof. Albrecht Classen (The University of Arizona) and Prof. Graham Parkes (University of Vienna).Prof. Classen opened the conference with his presentation. He taught us that we have been globalized and transcultural since at least the Middle Ages. To support this claim, he provided us with ample evidence of Buddhist-Western exchanges in Art and Literature dotted throughout the literature and architecture of Europe. Prof. Parkes observed that following Zen Master Dōgen's thought as well as Nietzsche's philosophy we can develop a saner approach to the environment, which provides us with resources to help us to tackle the challenges of the climate crisis.Our first panel was titled "Hellenistic-Buddhist Encounters," which followed on nicely from Prof. Classen's thesis that encounters between Buddhism and the West have been ubiquitous and have dated as far back as the Hellenistic period. Our second panel, "Encounters with the Contemporary World," were impressive examples of intercultural philosophy. Each participant demonstrated a unique ability to bring Buddhist ideas into dialogue with contemporary Western philosophy, specifically ethics, philosophy of mathematics, and epistemology. The third panel, titled "Therapeutic Encounters," taught us of the therapeutic value of Buddhist meditation and philosophical inquiry. As our presenters emphasized, this therapeutic value is not just an ancient artifact to be studied anthropologically, but a relevant and applicable approach to the modern idea of well-being that therefore deserves continued scholarship.On the second day, we started with our fourth panel called "Encounters through Western Conceptual Lenses," which among others gave us insight into the reception [End Page 393] of Japanese Buddhism by the German liberal protestants of the nineteenth century. Our fifth panel—"Encounters with German Philosophy"—was an excellent example of contemporary comparative work between Buddhist philosophy, ethics, and logic, and the German thinkers Hegel and Nietzsche.We learned that Nietzsche labeled Buddhism as nihilism––a position that can be challenged through Ambedkar's reading of Buddhism. On the other hand, despite Nietzsche's criticism of Buddhism, striking similarities between his approach to life and that of Mahāyāna Buddhism can be found, both elaborating a life-affirming philosophy. We also became familiar with similarities and differences between the logic of Nishida and Hegel. Finally, our last panel, "Literary and Artistic Encounters" made for a fitting conclusion, reminding us that Buddhist-Western encounters are ongoing, not just politically and intellectually but also in art, music, and literature. These encounters are dynamic in nature and fundamentally lacking in an essential core. Instead, they are entities that echo through the ages allowing for reinterpretation and reintegration across geographic and temporal scopes.Both during and after the conference we received extremely positive feedback from the participants. The level of participation and enthusiasm was highly promising, showing that the future of intercultural studies of this sort is bright. Graduate conferences like these are key for early career scholars to set up networks and find likeminded peers to engage in ongoing dynamic encounters.In conclusion, this conference served to highlight the sophisticated emerging scholarship taking place that seeks to investigate Buddhist-Western interactions and dialogue. But, perhaps more importantly, the conference itself makes a metapoint: not only has the world been transcultural for many centuries, but the conference itself and in particular the global spatial locations of... (shrink)

To this day, Polynesian people continue to be reduced to the myth of the Good Savage. Beyond fables of innocence, protection and salvation, it is essential to reintegrate them within a truly human history, which accepts men and women in their bravery as well as in their pettiness, in their treasons as in their truthfulness, in their violence as in their generosity, in their hates as in their compassions. This would call for the deconstruction of 200 years of domineering, imperialism (...) and occupation. This would also put into question most of the current approaches, which assume that civilisation has to be Western, that Progress has to be material, and that the future has to be globalized. (shrink)