Drawing on recent theories and debates concerning the everydayness of non-artistic and even private aesthetic experiences, this article aims at differentiating new ways of dealing with revulsion at the intersection of negative and everyday aesthetics, as another manner of extending or transcending the scope of traditional art-oriented aesthetics. The paradigms that I will trace in the history of negative aesthetics are not mere occurrences of disgust or repulsiveness in art and in everyday life, but ways of addressing the repulsive in (...) relation to the culturally variable scope of art and aesthetics. Besides the classical paradigm that associates repugnant subjects with their pleasure-inducing imitations in art, and the transgressions of modern and contemporary art that increasingly shocked their audience, revulsion can also be regarded as a form of displeasure linked to the quotidian, yet aesthetically relevant forms of life. By virtue of this ordinary nature, which is not unfamiliar to other (non-Western) cultures, revulsion could be placed at the core of everyday aesthetics, since it confirms both the transition from contemplation to action in recent aesthetics, that is, the practical preoccupation with the aesthetic quality of living, and the broader redefinition of aesthetics in terms of sensory reactions. (shrink)

Leading invasion biologists sometimes dismiss critics and criticisms of their field by invoking “the straw man” fallacy. Critics of invasion biology are also labelled as a small group of “naysayers” or “contrarians”, who are sometimes engaging in “science denialism”. Such unfortunate labels can be seen as a way to possibly suppress legitimate debates and dismiss or minimize reasonable concerns about some aspects of invasion biology, including the uncertainties about the geographic origins and complex environmental impacts of species, and the control (...) programs against species perceived as “invasive”. In assessing the quality of the debate in this area, we examine the validity of the use of various strategies, including the “straw man” concept, and explore a range of potential logical fallacies present in some recent prominent discussions about invasion biology and so-called “invasive” species. The goal is to add some clarity to the concepts involved, point out some problematic issues, and improve the quality of the debates as the discussions move forward. (shrink)

"In 2022, two cans of tomato soup were thrown over Van Gogh’s Sunflowers at the National Gallery in London by two climate activists. The aim of this paper is not to explain the motives behind the protest in terms of environmental activism, but to address the implications of this phenomenon for the status of artistic images in our time. The protest in question is one of the many symptoms of the fact that images associated with a pure state of gaze (...) have become morally dubious due to a certain moralistic turn in contemporary discourses on art. Consequently, what seems to be lost in today’s movements of moralizing aesthetics, whether in art or in environmental activism, is not only the “aura” of an artwork, but also the idea that the contemplation of beauty in and for itself would provide a foundation for humans’ moral vocation. In a gaseous state of art (Y. Michaud) in which the transient effects of things are more important than their essence, the moralistic tendencies combined with the lack of moral foundations can no longer conceive of the ethical effects of images without explicit moral content, thus calling for a new form of heteronomy in art. Keywords: Kantian aesthetics, ethics, contemplation, natural beauty, autonomy of art, environmental activism. ". (shrink)

The aim of this paper is to examine the philosophical sources of some of the criticisms made in the second half of the 20th century to the practices and the main assumptions of historiography. In particular, the influence of the writings by Nietzsche dedicated to European Historicism on the renewed concept of history which is imposed in the twentieth century from the thought of Heidegger and Foucault. The divergent concepts of historical time and existential temporality, as well as those of (...) narrative unity and continuity of historical events, are the concepts that mainly fall under the critical scrutiny of these thinkers. Archaeological investigations that Foucault devotes to institutions and procedures of the European past are mentioned as examples of the critical review of traditional historiography. (shrink)

The article presents the preliminary results of the author’s study of the unedited homily De transfiguratione et eleemosyna, ascribed to John Chrysostom. The question of the manuscript tradition is first discussed. The article shows that Maurice Sachot is right when he indicates only the manuscript Romanus Angelicus gr. 125 as a manuscript witness of this homily and that the other two witnesses indicated by Pinakes are erroneous. Then, the descriptions of the folios that preserve the homily are analysed in the (...) light of a new examination of them. This re-examination shows that hitherto several sources that inspired the compiler have gone unnoticed. This is followed by a brief summary of the contents of the homily and an analysis of the passages in which almsgiving is mentioned.Contribution: The article offers a re-examination of the folios 353v–361 from the manuscript Romanus Angelicus gr. 125, the first presentation of the content of the homily De transfiguratione et eleemosyna, and tries to shed light on the association of the theme of the Transfiguration with almsgiving. (shrink)

The contributors to this volume examine recent controversies about the importance of common sense psychology for our understanding of the human mind. Common sense provides a familiar and friendly psychological scheme by which to talk about the mind. Its categories tend to portray the mind as quite different from the rest of nature, and thus irreducible to physical matters and its laws. In this volume a variety of positions on common sense psychology from critical to supportive, from exegetical to speculative, (...) are represented. Among the questions posed are: Is common sense psychology an empirical theory, a body of analytic knowledge, a practice or a strategy? If it is a legitimate enterprise can it be naturalized or not? If it is not legitimate can it be eliminated? Is its fate tied to our understanding of consciousness? Should we approach its concepts and generalizations from the standpoint of conceptual analysis or from the philosophy of science? (shrink)

Normal 0 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} In order to see whether there is a common European model that gives a place to religion in the public sphere two issues have to be taken into account: first, if there is a theory of secularization that accurately describes the current situation of European societies and second (...) if, there is a European model on Church – State relationship. The first part is dedicated to the different accounts on secularization that may be applied to European countries: the classical Weber theory that view secularization as an “iron law” of any society, the institutional secularization, secularization as the decline and adequacy of religious practice, the continuation of the classical theory in the 60’s and beyond, the criticism of this theory and the particular argument of the increase of fundamentalist religious movements. The attempts to formulate new theories on secularization based on other assumptions than the classical one are also presented. The increased presence of religion in private life does not mean a decrease of religion in the public space but rather a new definition of it. Despite the different intensity of belief in national terms, some trends like “believing without belonging” are common, meaning that secularization could have a single meaning in Europe, apart from other continents. The second part starts with presenting the three types of Church - State relationship at the national level. All these have in common the fact that the state is neutral towards religious subjects, a religious subsection is singled out within the public sphere and the state has the right to intervene in this area only as an arbiter. There is already a European law on religion and this statement is supported by examples from the Lisbon Treaty, The Charter of Fundamental Rights, different Directives and decisions of the European Court of Justice. Common rules on religion agreed at the European level helps better to understand why there is a common European model on religions, different from the national models. After taking into account the two aspects described above, a common European model on religion in the public sphere emerges as a necessary conclusion. (shrink)

Following the violent protests in the Republic of Moldova against the Communist Party – governing since 2001 – that took place in April 2009, after the release of the parliamentary elections results, the Romanian Government has adopted the measure of simplifying the fundamental and formal conditions for regaining Romanian citizenship through Government Emergency Ordinance (GEO) No. 36/2009 for modifying and completing Law on Citizenship No. 21/1991. This measure is focusing particularly on the citizens of the Republic of Moldova who wish (...) to be granted Romanian citizenship. By presenting the changes brought by GEO No. 36/2009, by comparing them to the other changes made to Law No. 21/1991 in 2007 and 2008, this article tries to answer the question of how the system of granting and regaining Romanian citizenship should be regulated, taking into account the Romanian accession to the European Union and the necessity to discard the consequences of the Ribbentrop – Molotov Pact, which was officially condemned by the Romanian Parliament in 1991. The de lege ferenda proposals made in this article have the purpose to make the system of acquiring Romanian citizenship more transparent and easier to explain to the entitled persons and to the European Union institutions monitoring the legal and illegal migration. (shrink)

abstract G. A. Cohen argues that egalitarians should compensate for expensive tastes or for the fact that they are expensive. Ronald Dworkin, by contrast, regards most expensive tastes as unworthy of compensation — only if a person disidentifies with his own such tastes (i.e. wishes he did not have them) is compensation appropriate. Dworkinians appeal, inter alia, to the so‐called ‘first‐person’ or ‘continuity’ test. According to the continuity test, an appropriate standard of interpersonal comparison reflects people's own assessment of their (...) relative standing: Person A can only legitimately demand compensation from person B if he regards himself as worse off, all things considered, than B. The typical bearer of expensive tastes does not regard herself as being worse off than others with less expensive tastes. Hence, in the typical case, pace Cohen, compensation for expensive tastes is inappropriate. The article scrutinizes this rationale for not compensating for expensive tastes. Especially, we try to bolster the continuity test by relating it to Dworkin's distinction between integrated and detached values, pointing out that an argument for the continuity test can be built on the assumption that equality has integrated value. In brief, the point is that a metric of equality should be assessed, partly, in virtue of its consequences for related ideals. One of these is the kind of justificatory community promoted by the continuity test. We defend this view against an objection to the effect that equality is a detached value. We conclude that the continuity test constitutes a strong foothold for the resourcist egalitarian reluctance to compensate people for their expensive tastes. (shrink)

Information is the fuel of cognition. At its most basic level, information is a matter of structures interacting under laws. The notion of information thus reflects the (relational) fact that a structure is created by the impact of another structure. The impacted structure is an encoding, in some concrete form, of the interaction with the impacting structure. Information is, essentially, the structural trace in some system of an interaction with another system; it is also, as a consequence, the structural fuel (...) which drives the impacted system's subsequent processes and behavior. Information takes various forms because the world has many levels of compositional and functional complexity, under different constraints. The key constraints that matter in the understanding of information are natural patterns of organization, or types, and systematic correlations among types, or laws. These level- sensitive constraints, in the form of types and laws, shape the very form in which information is tokened in some structure, that is, the very form in which it is encoded. As a result, the information-producing interactions bring about different sorts of structures, with various sorts of causal effects and functions, whence so many ways in which information is coded and utilized. (shrink)

Eliminativism assumes that commonsense psychology describes and explains the mind in terms of the internal design and operation of the mind. If this assumption is invalidated, so is eliminativism. The same conditional is true of intentional realism. Elsewhere (Bogdan 1991) I have argued against this 'folk- theory-theory' assumption by showing that commonsense psychology is not an empirical prototheory of the mind but a biosocially motivated practice of coding, utilizing, and sharing information from and about conspecifics. Here, without presupposing a specific (...) analysis of commonsense psychology, I want to challenge a key implication of the 'folk-theory-theory' assumption to the effect that commonsense psychology is committed to a definite architecture of the mind. (shrink)

Consent governs innumerable everyday social interactions, including sex, medical exams, the use of property, and economic transactions. Yet little is known about how ordinary people reason about the validity of consent. Across the domains of sex, medicine, and police entry, Study 1 showed that when agents lack autonomous decision-making capacities, participants are less likely to view their consent as valid; however, failing to exercise this capacity and deciding in a nonautonomous way did not reduce consent judgments. Study 2 found that (...) specific and concrete incapacities reduced judgments of valid consent, but failing to exercise these specific capacities did not, even when the consenter makes an irrational and inauthentic decision. Finally, Study 3 showed that the effect of autonomy on judgments of valid consent carries important downstream consequences for moral reasoning about the rights and obligations of third parties, even when the consented-to action is morally wrong. Overall, these findings suggest that laypeople embrace a normative, domain-general concept of valid consent that depends consistently on the possession of autonomous capacities, but not on the exercise of these capacities. Autonomous decisions and autonomous capacities thus play divergent roles in moral reasoning about consent interactions: while the former appears relevant for assessing the wrongfulness of consented-to acts, the latter plays a role in whether consent is regarded as authoritative and therefore as transforming moral rights. (shrink)

In this original and provocative book, Bogdan proposes that the ability to interpret others' mental states should be viewed as an evolutionary adaptation.

Starting from the cyclic principle in the process of a society's development, invoking „the end of history" that Hegel mentions, adding the paradoxical principle of Huntington's civilizations, of a unity in diversity, through which we can have a clear and universal image of the conflicts, as actions generated by a cultural-religious interaction, and passing these through the filter of the noble origin of the Occidental civilization, we renew a typology of the inter-societies conflict and we keep the possibility of finding (...) some methods for settling them. (shrink)

Starting from the cyclic principle in the process of a society's development, invoking „the end of history" that Hegel mentions, adding the paradoxical principle of Huntington's civilizations, of a unity in diversity, through which we can have a clear and universal image of the conflicts, as actions generated by a cultural-religious interaction, and passing these through the filter of the noble origin of the Occidental civilization, we renew a typology of the inter-societies conflict and we keep the possibility of finding (...) some methods for settling them. (shrink)

In order to redefine barbarism, a hermeneutical framework is needed. The contemporary socio-cultural context and the transformations that have occurred during the last decades represent the premises for a new barbarism. In redefining barbarism, its relationship with civilization and culture should be first considered. Cultural mutations, together with the historical and political phenomena involved in contemporary civilizations’ reorganization as set forth in The Clash of Civilizations and the Remaking of World Order (Samuel P. Huntington), offer the theoretical background for the (...) discourse wherein barbarism could revive and take an appearance other than the common one. The necessity of reinterpreting barbarism is backed up by other variables such as its structural inconsistency and weakness, which most definitely diminish its impact on individuals. Following the 20th century philosophical tendency of harshly critical thinking, all these point to the current weak character of barbarism. Thus so-called “weak barbarism” is reinterpreted evolutionally for a better reception among contemporary cultural philosophy, axiological and ethical studies. (shrink)

In order to redefine barbarism, a hermeneutical framework is needed. The contemporary socio-cultural context and the transformations that have occurred during the last decades represent the premises for a new barbarism. In redefining barbarism, its relationship with civilization and culture should be first considered. Cultural mutations, together with the historical and political phenomena involved in contemporary civilizations’ reorganization as set forth in The Clash of Civilizations and the Remaking of World Order (Samuel P. Huntington), offer the theoretical background for the (...) discourse wherein barbarism could revive and take an appearance other than the common one. The necessity of reinterpreting barbarism is backed up by other variables such as its structural inconsistency and weakness, which most definitely diminish its impact on individuals. Following the 20th century philosophical tendency of harshly critical thinking, all these point to the current weak character of barbarism. Thus so-called “weak barbarism” is reinterpreted evolutionally for a better reception among contemporary cultural philosophy, axiological and ethical studies. (shrink)

Review of Ștefan Iloaie, Cultura vieții. Aspecte morale în bioetică (Culture of life. Moral aspects in bioethics) (Cluj -Napoca: Editura Renașterea, 2009).

Pretend play and pretense develop in distinct phases of childhood as ontogenetically adaptive responses to pressures specific to those phases, and may have evolved in different periods of human ancestry. These are pressures to assimilate cultural artifacts, norms, roles, and behavioral scripts. The playful and creative elements in both forms of pretending are dictated by the variable, open-ended, and evolving nature and function of the cultural tasks they handle. The resulting creativity of the adult intellect is likely to be a (...) distant and indirect by-product of temporary and specific ontogenetic responses to temporary and specific ontogenetic challenges, particularly cultural ones. (shrink)

The local justification of beliefs and hypotheses has recently become a major concern for epistemologists and philosophers of induction. As such, the problem of local justification is not entirely new. Most pragmatists had addressed themselves to it, and so did, to some extent, many classical inductivists in the Bacon-Whewell-Mill tradition. In the last few decades, however, the use of logic and semantics, probability calculus, statistical methods, and decision-theoretic concepts in the reconstruction of in ductive inference has revealed some important technical (...) respects in which inductive justification can be local: the choice of a language, with its syntactic and semantic features, the relativity of probabilistic evalua tions to an initial body of evidence or background knowledge and to an agent's utilities and preferences, etc. Some paradoxes and difficulties encountered by purely formal accounts of inductive justification, the erosion of the once dominant empiricist position, which most approaches to induction took for granted, and the increasing challenge of noninduc tivist epistemolgies have underscored the need of accounting for the methodological problems of applying inductive logic to real life contexts, particularly in science. As a result, in the late fifties and sixties, several related developments pointed to a new, local approach to inductive justification. (shrink)

This study is considered as a proposal to identify some metaphysical support of the self-care for a patient suffering from a chronic disease, as an extension of the bio-psycho-social paradigm. The methodology is dominated by a phenomenological perspective, supported by a hermeneutic conceptual analysis of the care of the self in Michel Foucault, focused on the Socratico-Platonic period and pervaded by the intention of having a translation and application to self-care. Foucault pleads for an aesthetics of the self, called subjectivity, (...) in which the subject is self-constituted through the so-called technologies of the self. The care of the self comes from the resignification of the philosophy as a way of life in which the subject is objectified. The translation and the applicability of the care of the self at the idea level to self-care are identified precisely in the acquisition of some important principles of the philosophy of care of the self from the Greek Antiquity: the role of awakener of consciousness of the one who is concerned about oneself as the first moment of the metaphor of awakening from the sleep, the ēthos as a way of being, a way of behaving and a life model. The pair self-knowledge – care of oneself justifies informing the former by the latter, in which being concerned about oneself means knowing oneself. Nevertheless, knowledge means care of the self where the self is synonymous with the soul and moreover, with the divine element in man. (shrink)

Through the efforts of the Institut de Recherche et d’Histoire des Textes (IRHT), a list of manuscripts is available that preserves homilies on the healing of the paralytic. Included in this list is the codex Athonensis, Lauras A 112 (Eustratiadis 112), which, according to those who provided its second description, preserves in the last four folios ‘a homily on the paralytic by John Chrysostom’. After a brief presentation of what is known about this codex, this article offers a detailed examination (...) of the codex’s last four folios, revealing that the description of them by Spyridon Lauriotis and Sophronios Eustratiadis is inaccurate. Contribution: This article provides the first thorough examination of the last four folios of the codex Athonensis, Lauras A 112 (Eustratiadis 112), demonstrating that they do not contain ‘a homily on the paralytic by John Chrysostom’ but rather several fragments of homilies on Thomas, Mid-Pentecost and the Ascension. Thus, the article contributes to the description of the codex and to the identification of a previously unknown manuscript witness to several homilies. (shrink)

In his inventory of the manuscript tradition of the homilies on the Transfiguration, Maurice Sachot stated that folios 46r-55r of the codex Parisinus graecus 1611 contain the homily In transfigurationem Domini (BHGn 1980a). He also stated that this text is unedited and that it is most probably a recension of the homily In transfigurationem Domini (CPG 5807; BHG 1980) attributed to Proclus of Constantinople. To date, however, this homily has remained unpublished and unstudied. After a brief presentation of the codex (...) Parisinus graecus 1611, this article brings to light a surprise that emerges from examining folios 46r-55r of the Parisian manuscript. CONTRIBUTION: The article proves that the homily In transfigurationem Domini (BHGn 1980a) is not a recension of the homily on the Transfiguration (CPG 5807; BHG 1980), but a compilation for which the beginning of the homily on the Transfiguration attributed to Proclus of Constantinople was used. (shrink)

Aside from brute force, there are several philosophically respectable ways of eliminating the mental. In recent years the most popular elimination strategy has been directed against our common sense or folk psychological understanding of the mental. The strategy goes by the name of eliminative materialism (or eliminativism, in short). The motivation behind this strategy seems to be the following. If common sense psychology can be construed as the principled theory of the mental, whose vocabulary and principles implicitly define what counts (...) as mental, then eliminating the theory is eliminating its subject matter. If the theory is shown to be false, then its subject matter does not exist. If, in other words, common sense psychology can be shown to describe and explain nothing real in human cognition, then the mental itself is a fiction. (shrink)

An important part of responsible business practices is compliance with the law. This article details what actually happens when the laws of the host country fail to ensure adequate protection. The focus here is on land dispossession and loss of livelihood in relation to a gold mine project in central Ghana. How is it that a well‐known international company—Newmont—with its own corporate social responsibility (CSR) statements sets up a project in the year 2003 that displaces subsistence farmers from their land (...) without compensating in cash or with replacement land? The analysis identifies the factors that lead the company to not compensate farmers for their lost land: cost‐cutting, strict adherence to the law, CSR commitment that was new and not internalized, complexities of the Ghanaian land tenure system, peer pressure to preserve the status quo, selection of an “old‐school” CSR manager, and the inadequacy of Ghanaian mining law to account for relatively novel, “open‐pit” mining techniques. However, the specter of famine raised by civil society activism, the involvement of the International Financial Corporation, and a better qualified CSR team constitute another set of factors that lead to a comprehensive package of livelihood improvement measures. There is a contrast between the complexity, long‐term, and advanced type of assistance Newmont currently envisages and the backward, short‐term, formalism, and brutality of denying compensation for land back in 2003. This research is based on the extensive documentation Newmont makes available on its web site, interviews conducted in Ghana, and literature research. (shrink)

In the second half of the nineteenth century, France was the main site of the controversy around the so-called eoliths, supposedly human-made tools of Tertiary Europe. In contrast to the more common situation where scientists have to make sure that an object stabilized in a laboratory is not an artifact of the lab but a natural object, in the eoliths debates the opposite was the case. The eolith proponents tried to render plausible the object's artificial, that is human, origin. In (...) their case, the objects would only be of scientific interest if they were artifacts not geofacts (naturally flaked stones). The paper ties in with existing literature on the French eoliths movement and investigates the successive eoliths debates in Britain. In Bruno Latour's terms, eoliths as archaeological evidence for Tertiary Man in Europe could gain in reality through a successful enlisting of the collaboration of human and non-human actors such as scientists, theories, publications, taxonomies, technologies, institutions, etc. Indeed, networks were established among scientists, preferably of powerful institutions, the 'tools' were integrated or denied a place in existing taxonomies of prehistoric artifacts, experiments were carried out to demonstrate their chance or designed origin, and their convergence or incompatibility with a certain theoretical framework was discussed. Arguments often revolved around questions of negative evidence, since both proponents and opponents of eoliths as tools were aware of the fact that the eoliths' strongest tie to reality would be evidence of the toolmakers themselves. Several known hominid fossils, among them those of doubtful age, were thus proposed as Tertiary shapers of the 'tools'. These hypothetical 'Englishmen' and their supposed artifacts were enmeshed in particular theories of human evolution, marked as they were by the racism and nationalism widespread at the time. (shrink)

The theme of this essay is rather simple, though its demonstration is not. It is that humans think reflexively or metamentally because -- and often in the forms in which -- they interpret each other. In this essay ‘metamental’ means ‘about mental’ and ‘reflexive mind’ means ‘a mind thinking about its own thoughts.’ To think reflexively or metamentally is to think about thoughts deliberately and explicitly, as in thinking that my current thoughts about metamentation are right. Thinking about thoughts requires (...) understanding thoughts as thoughts, as mental structures that represent; it also requires an ability to relate thoughts to other thoughts and to recognize such inter-thought relations. Since metamentation is essential to and uniquely distinctive of human minds, the idea that it originates in interpreting other minds can be encapsulated in the slogan that minds are minded because minds mind minds. This word play translates as: minds evolve into reflexive minds because they mind other minds -- where ‘minding other minds’ means interacting and bonding with other minds, being concerned or curious about them, representing their relations to the world, manipulating and using these relations for some purpose, and the like. All of this amounts (in my terminology) to interpreting other minds in social contexts of cooperation, communication, education, politics, and so on. It follows that intermental relations among individuals, handled by a distinct competence for interpretation, are essential to the evolution of abilities to represent intramental relations among thoughts, typical of a reflexive mind. I take ‘interpretation’ to be a convenient, short, and grammatically flexible label for what is known in philosophy as commonsense or folk psychology and in psychology as theory of mind, mindreading, or naive psychology. Interpretation is a cognitive rapport between an interpreter (she, in this book) and a subject (he), whereby she represents his mind-world relations, from the simplest, such as seeing.... (shrink)

Cyber risk has become one of the greatest threats to firms in recent years. Accordingly, boards of directors must be continually vigilant about this danger. They have a duty to ensure that the companies adopt appropriate cybersecurity measures to manage the risk of cyber fraud. Boards should also ensure that the firm disclose material cyber risk and breaches. We examine how the board’s gender composition can influence the extent of such disclosure, based on a sample of the companies listed on (...) the S&P/TSX 60 Index over the period 2014–2018. Results show evidence of a positive association between the presence and level of cybersecurity disclosure and board gender diversity. However, the board must boast a critical mass of at least three women before this positive impact can be observed. Our findings contribute to the debate on the importance of gender diversity by adding the concept of the positive influence of heterogeneity on cyber disclosure. We also augment the literature on the critical mass of women in boardrooms by providing empirical evidence that three or more women constitute the threshold for better governance. Our study has important implications for investors, stakeholders and regulators. If investors wish to increase cybersecurity disclosure, they should ask for more diversified boards. Our findings support regulators in their efforts to increase women’s representation on boards by providing empirical evidence of better outcomes with this type of board composition. (shrink)