Recent publications on policy theories, similarities and dissimilarities of auditing and evaluation research and on the utilization of policy research by government officials.

This article is divided into two main sections. The first discusses “Female Inheritance and the Male Retention Hypothesis.” Permanent groups exist in several species because over generations members share important interests. Considering the association between cooperation and degree of relatedness, it seems to follow that a collective interest is more likely to be achieved when members show a higher degree of relatedness. I argue that if membership is inherited by only one sex, and this is the female sex, this results (...) in a higher degree of relatedness between group members than when membership is inherited by both sexes, or by males only. Indeed, this is found in the overwhelming majority of species of insects, fish, birds, and mammals living in permanent groups. The exceptions to the rule are briefly discussed. Humans are of special interest because human preindustrial societies tend to show either male or female inheritance. The second section asks, “Do Moralizing Gods Raise Paternity Confidence?” Since males inherit valuable membership in patrilocal/lineal societies, they are expected to be more concerned about the probability of paternity than males in matrilocal/lineal societies. Moral rules, and specifically belief in moralizing gods, are expected to reflect this difference. An analysis of cross-cultural data of preindustrial societies does not refute the hypothesis that moralizing gods are more often found in patrilocal/lineal societies, nor is this hypothesis unambiguously supported. (shrink)

This commentator has no argument with the explanations given by Soltis. Yet a different approach to the phenomenon of crying might be fruitful. Neonates elicit care. It is hypothesized that non-neonates evolved to mimic, when in need, the appearance of the neonate by crying and by shedding tears, thus inducing helping behavior by the spectator.

Ideas formulated by Paul Ewald about the “evolution of virulence” are used to explain why bats, more often than other mammals, are a reservoir of virulent viruses, and why many of these viruses severely affect other mammals, including humans, but are apparently less pathogenic for bats. Potential factors contributing to bat viruses often being zoonotic are briefly discussed.

Emphasizing the predictive success and practical utility of psychological science is an admirable goal but it will require a substantive shift in how we design research. Applied research often assumes that findings are transferable to all practices, insensitive to variation between implementations. We describe efforts to quantify and close this practice-to-practice gap in education research.

BackgroundThe emphasis on impact factors and the quantity of publications intensifies competition between researchers. This competition was traditionally considered an incentive to produce high-quality work, but there are unwanted side-effects of this competition like publication pressure. To measure the effect of publication pressure on researchers, the Publication Pressure Questionnaire (PPQ) was developed. Upon using the PPQ, some issues came to light that motivated a revision.MethodWe constructed two new subscales based on work stress models using the facet method. We administered the (...) revised PPQ (PPQr) to a convenience sample together with the Maslach Burnout Inventory (MBI) and the Work Design Questionnaire (WDQ). To assess which items best measured publication pressure, we carried out a principal component analysis (PCA). Reliability was sufficient when Cronbach’s alpha > 0.7. Finally, we administered the PPQr in a larger, independent sample of researchers to check the reliability of the revised version.ResultsThree components were identified as ‘stress’, ‘attitude’, and ‘resources’. We selected 3 × 6 = 18 items with high loadings in the three-component solution. Based on the convenience sample, Cronbach’s alphas were 0.83 for stress, 0.80 for attitude, and 0.76 for resources. We checked the validity of the PPQr by inspecting the correlations with the MBI and the WDQ. Stress correlated 0.62 with MBI’s emotional exhaustion. Resources correlated 0.50 with relevant WDQ subscales. To assess the internal structure of the PPQr in the independent reliability sample, we conducted the principal component analysis. The three-component solution explains 50% of the variance. Cronbach’s alphas were 0.80, 0.78, and 0.75 for stress, attitude, and resources, respectively.ConclusionWe conclude that the PPQr is a valid and reliable instrument to measure publication pressure in academic researchers from all disciplinary fields. The PPQr strongly relates to burnout and could also be beneficial for policy makers and research institutions to assess the degree of publication pressure in their institute. (shrink)

The many well-publicized food scandals in recent years have resulted in a general state of vulnerable trust. As a result, building consumer trust has become an important goal in agri-food policy. In their efforts to protect trust in the agricultural and food sector, governments and industries have tended to consider the problem of trust as merely a matter of informing consumers on risks. In this article, we argue that the food sector better addresses the problem of trust from the perspective (...) of the trustworthiness of the food sector itself. This broad idea for changing the focus of trust is the assumption that if you want to be trusted, you should be trustworthy. To provide a clear understanding of what being trustworthy means within the food sector, we elaborate on both the concept of trust and of responsibility. In this way we show that policy focused on enhancing transparency and providing information to consumers is crucial, but not sufficient for dealing with the problem of consumer trust in the current agri-food context. (shrink)

European animal disease policy seems to find its justification in a “harm to other” principle. Limiting the freedom of animal keepers—e.g., by culling their animals—is justified by the aim to prevent harm, i.e., the spreading of the disease. The picture, however, is more complicated. Both during the control of outbreaks and in the prevention of notifiable, animal diseases the government is confronted with conflicting claims of stakeholders who anticipate running a risk to be harmed by each other, and who ask (...) for government intervention. In this paper, we first argue that in a policy that aims to prevent animal diseases, the focus shifts from limiting “harm” to weighing conflicting claims with respect to “risks of harm.” Therefore, we claim that the harm principle is no longer a sufficient justification for governmental intervention in animal disease prevention. A policy that has to deal with and distribute conflicting risks of harm needs additional value assumptions that guide this process of assessment and distribution. We show that currently, policies are based on assumptions that are mainly economic considerations. In order to show the limitations of these considerations, we use the interests and position of keepers of backyard animals as an example. Based on the problems they faced during and after the recent outbreaks, we defend the thesis that in order to develop a sustainable animal disease policy other than economic assumptions need to be taken into account. (shrink)

Thanks to developments in genomics,dietary recommendations adapted to genetic riskprofiles of individual persons are no longerscience fiction. But what are the consequencesof these diets? An examination of possibleimpacts of genetically tailor-made diets raisesmorally relevant concerns that are analogous to(medical-ethical) considerations aboutscreening and testing. These concerns oftengive rise to applying norms for informedconsent and for the weighing of burdens andbenefits. These diets also have a broaderimpact, especially because food patterns arefull of personal, social and cultural meanings.Diets will change one's food patterns (...) and one'sattitude towards food, and this may implychanges in one's identity. We argue that suchan impact does not necessarily raise moralproblems. Moral concerns are, however, relevantif collective values and shared meanings infood practices are at issue. Therefore, thedevelopment of genetically tailor-made dietsdoes not merely require emphasis on weighingpersonal benefits and burdens and on informedconsent. It also asks for attention to andmoral reflection on the collective valuesinvolved in food practices. (shrink)

Food production, water management, land use, and animal and public health are all topics of extensive public debate. These themes are linked to the core activities of the agricultural sector, and more specifically to the work of farmers. Nonetheless, the ethical discussions are mostly initiated by interest groups in society rather than by farmers. At least in Europe, consumer organizations and animal welfare and environmental organizations are more present in the public debate than farmers. This is not how it should (...) be. First, because consumers often cannot but rely on agriculture. Second, because recent research shows that farmers have moral beliefs and convictions that appear to be broader than economic considerations and that are—to a certain extent—specific to their profession. This raises the question how to make input from farmers operational in the public debates on the future of farming. We discuss one option: entrusting farmers with professional autonomy concerning moral matters related to farming. We sketch the historical background of the current situation in which farmers are relatively silent on moral matters and we present some clear indications that farmers have values and moral beliefs that are relevant for the public debate. Next the concepts of professionalism and professional autonomy are discussed and applied to the practice of farming. Finally, we discuss the relevance and limits of professional moral autonomy for the agricultural profession. We close with an overview of what this moral autonomy implies for and requires from farmers in practice. We conclude that if some preconditions are met by farmers, then this type of moral autonomy can be relevant for farmers and for society, and contributes to the quality of the public debate on the future of farming. (shrink)

Ethics and Sustainability: Guest or Guide? On Sustainability as a Moral Ideal Content Type Journal Article Pages 1-5 DOI 10.1007/s10806-011-9322-6 Authors Franck L. B. Meijboom, Ethics Institute, Utrecht University, Janskerkhof 13a, 3512 BL Utrecht, The Netherlands Frans W. A. Brom, Ethics Institute, Utrecht University, Janskerkhof 13a, 3512 BL Utrecht, The Netherlands Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.

Preparing the Next Generation of Oral Historians is an invaluable resource to educators seeking to bring history alive for students at all levels. Filled with insightful reflections on teaching oral history, it offers practical suggestions for educators seeking to create curricula, engage students, gather community support, and meet educational standards. By the close of the book, readers will be able to successfully incorporate oral history projects in their own classrooms.

Depuis deux siecles, la Critique de la raison pure occupe une place centrale dans notre paysage philosophique. Deja du vivant de Kant, cette influence commence a s'exercer, et de maniere fulgurante. D'abord recue avec scepticisme, la premiere Critique suscite bientot l'enthousiames, au point de faire ecole, pour se voir ensuite sursumee par la jeune generation. Les etudes ici rassemblees temoignent de la diversite et de l'intensite de cette premiere reception, qui va de l'accusation d'idealisme dirigee contre la Critique, jusqu'au depassement (...) du criticisme dans l'idealisme allemand. A cet egard, la liste des auteurs traites dans le present recueil est eloquente: Garve, Feder, Hamann, Jacobi, Schultz, Eberhard, Enesideme-Schulze, Maimon, Reinhold, Hornemann, Fichte, Schelling, Baader, Hegel, Schleiermacher, W. von Humboldt et Bolzano. (shrink)

Corporatist opposition against the introduction of a system of proportional representation in Belgium can essentially be reduced to the opposition by Joris Helleputte. The main reason for this anti-proportionalism way that proportional representation would seriously endanger the growth of a catholic corporatist party and - in the long run - of a catholic corporatist state. In 1894 though, political corporatism isalready on its way back, and so is socio-economie corporatism from 1899 on.In the "Belgische Volksbond" a large majority has come (...) to accept proportional representation. This is one of the main reasons which lead Joris Helleputte on the 21th of July 1895 to definitely resign as a president of this association. Hid 1894 Helleputte had already founded the antiproportionalist newspaper "L'Union" but this disappeared within that same year. Another newspaper venture of his, "Le XXm Siècle" wilt prove more successful, and wilt become an eminent propaganda-tool against proportional representation.On the 4th of July 1899 Helleputte - together with Woeste - presents a proposal in parliament to introduce the uninominal system.A judicious gerrymandering would then ensure a huge catholic majority.Helleputte took it for granted that within the catholic party each "stand" would get a fair share of the seats. But the Helleputte-Woeste proposal dit not receive sufficient support. And eventually proportional representation for the legislative elections was introduced by law on the 29th of December 1899. (shrink)

Bien loin de ne poser que des problèmes spécifiques dont aurait à s'occuper une éthique particulière réservée à des experts, la médecine confrontée à l'appareil technoscientifique moderne nous oblige à reprendre à la base les questions les plus générales et les plus radicales concernant l'homme et sa conduite. C'est pourquoi cet ouvrage questionne la philosophie, le droit et l'éthique jusque dans leurs fondements avant d'aborder les problèmes les plus brûlants de notre actualité médicale. Dans une perspective à la fois interdisciplinaire (...) et fondamentale, nous présentons ici trois approches - philosophique, juridique et médicale qui constituent autant d'entrées possibles. Ainsi regroupées et articulées, les différences qui existent entre les rationalités, les pratiques et les discours peuvent devenir des facteurs d'enrichissement réciproque au lieu de constituer des obstacles. (shrink)

La philosophie élaborée à Florence par Marsile Ficin dans la seconde moitié du XVe siècle s'est répandue dans les principales cours princières d'Italie, en particulier celle d'Urbin. Etude de l'influence qu'elle exerça sur les lettres, l'architecture, la peinture et les autres arts (la marqueterie notamment) à la cour du duc Frédéric de Montefeltre et de ses successeurs immédiats.

In a famous article published in 1900, Cardinal Mercier drew up a philosophical balance sheet of the previous century. While still showing respect for modern developments, he severely criticized anything that strayed too far from the neo-Thomistic horizon. It is very characteristic that the first object of his criticism is De Bonald’s traditionalism. Mercier says that this type of philosophy is so greatly influenced by the impotence of reason that it hurls itself into the arms of faith. But, “an act (...) of faith cannot be the primordial act of human reason. An individual could not believe unless he first saw that it was reasonable to believe.”It is philosophy that must articulate this rationality. Philosophy must then be a real science; it must pursue rational insight into reality. Unfortunately, some do not believe that philosophy is a science. Instead, they think its task lies elsewhere; it must try to speak where science remains silent. In that case, it is no longer part of science, but belongs to the domain of imagination, faith or dreams. Mercier argues that whoever accepts this, supports Comte’s positivistic prejudice that only the observed positive fact can lie at the basis of a rational and scientific discussion.Mercier stands at the end of a century of unlimited optimism. From a military point of view, the century had been calm. The new sciences that had so intrigued Mercier were marking their first big successes. The century’s optimism is recognizable in the 1889 charter establishing the Thomistic Higher Institute of Philosophy, which Mercier served as president: “far from bringing dogmas in danger, scientific insights stimulate a wondrous growth in enlightened insight; for they both come from the same God, origin of both revelation and universe.” Mercier’s tonality lies not far distant from Renan’s L’avenir de la science, where he complains that there are people who choose bon ton, superstition and frivolity above meticulous research, but predicts that their success is ephemeral and that the time of rationality will dawn.The next century, however, took an unexpected turn. Who would have thought in 1900 that history, which had been set so firmly on the track of reason, would derail so terribly? No great philosopher predicted the coming catastrophes. The only warnings came from a few nineteenth-century traditionalist Cassandras who went to extremes in linking modernity and decay: Donoso Cortes, Joseph de Maistre and Louis De Bonald. Who predicted the arrival of enlightenment criticism in intellectual history? Who predicted that we would not see history becoming reasonable, but reason historical? Who could have predicted twentieth-century contextualism and its claim that reason is not the criterion of culture but only one element within culture indebted to an entire sociocultural context? All this can be found in De Bonald’s traditionalism that has proven paradoxically more up-to-date than the naïve trust in rationality found in Mercier and Renan.Yet, De Bonald did not intend to preach a form of irrationalism. His purpose was to accent reason’s dependence, and by extension, humankind’s intellectual solidarity: thought is impossible without language, language does not exist without a listener, there is no listener without education, there is no education without social life. Using this reasoning, De Bonald ultimately wants to prove that reason intrinsically refers to revelation, since in this chain, the first word cannot come from humankind.He supports this with an epistemological argument that contextualizes reason in a way that is almost contemporary: “A person has to think his word before saying it. Therefore, he cannot find without thinking, and cannot think without signs. He is compelled to have recourse to something other than the human.” Leuven’s variant of this traditionalism emphasizes that reason develops only in and through language, thus by being included in a community. By comparison, Mercier’s realistic concept of rationality sounds old-fashioned. It is traditionalism that best fits with the contemporary accent on reason’s historicity and culture-related status.The development of ethics also runs counter to Mercier’s expectations. There has been no growth in rationality but a growing insight into the historicity of reason. In the article already cited, Mercier criticizes Kant for not being sufficiently foundational, since he does not rely on a speculative-metaphysical foundation: “What kind of ethic is it that cannot be theoretically justified?” In our time, the roles are reversed. Many ethicists condemn Kant because he tries to find this foundation! How are we to understand this turn-about in ethics? (shrink)

Cet essai développe une approche «trichotomique» du désir transcendantal de l'être humain pour la croissance et le développement. Le but principal de l'article est de s'enquérir du monde «après la vertu», pour citer les paroles de Alasdair MacIntyre. On le fait en montrant qu'après la réalisation légitime du bien-être psycho-physique, la recherche de la justice humaine poussera l'humanité jusqu'au point où cette recherche se supprime elle-même. Les biens, en effet, auxquels nous ne pouvons qu'aspirer - comme une connaissance définitive, une (...) jouissance inconditionnée d'une identité authentique, une justice pleinement satisfaisante - sont en soi et pour soi au-delà de notre capacité. De cette façon, la recherche produit un résultat strictement mystico-théologique: nous sommes incapables de nous assurer du Dieu que nous cherchons naturellement. Dans l'angoisse qui s'ensuit, il ne reste qu'une option, et elle est radicale: l'abandon aimant de soi-même en Dieu ou l'entretien moral de soi-même. Nous nous trouvons donc devant la porte qui ouvre sur le chemin de la forme la plus radicale du péché, qui n'est pas seulement morale, mais proprement théologique: il devient impossible de vivre avec le Dieu vivant, et l'humanité s'installera dans l'idolâtrie et l'athéisme comme options religieuses. Mais laissée à soi-même, la religiosité humaine deviendra une recherche troublante, capable de rendre acceptable des actes immoraux inouïs: 'Tantum religio p. (shrink)

La science étudie un système en évaluant ses grandeurs caractéristiques: elle définit ses dimensions. Combien de dimensions caractérisent le réel? Quelles dimensions sont les plus pertinentes? La physique classique étudie trois dimensions de l'espace et une de temps. Ces quatre dimensions sont réunies par la relativité restreinte et générale. Les théories cosmologiques les plus modernes en font intervenir de nouvelles, presque imperceptibles à l'homme. En mathématiques, le nombre de dimensions caractérisant un système peut être non entier. En biologie, on peut (...) s'interroger sur la dimension du système fondamental à étudier: la cellule, l'organe, l'individu? Comment la taille d'un organisme influe-t-elle sur son appréhension du réel? Enfin, en art pictural, comment représente-t-on les formes, la profondeur? De nouvelles questions fondamentales, une nouvelle approche pluridisciplinaire vous sont ici proposées. (shrink)

This article explores Gerardus van der Leeuw’s view of phenomenology of religion. The phenomenological method he defended is basically a hermeneutical approach in which an observer relates personally and even existentially to the “phenomena” (s)he studies in order to determine their essence (Wesensschau). In his anthropology (that reflects on the basic structure of human beings) a similar way of relating to the world is discussed: the “primitive mentality” that is characterized by the “need to participate” (besoin de participation). Both (...) phenomenology and mentalité primitive imply a critique of modern scholarship. This fundamental criticism of the prevailing (historical) approach in the humanities including religious studies explains the growing distance between van der Leeuw and the majority of scholars of religion in the decades after his death in 1950. (shrink)