The world's first permanent international criminal tribunal for the prosecution and punishment of the world's most serious crimes was created in 2002. In Bringing Power to Justice? legal scholars, political scientists, and political philosophers respond to fundamental questions about the future of this court and international criminal justice. For instance, will the ICC be undermined by political constraints, given the opposition of major powers, including the United States? What are the implications of holding heads of state responsible for international crimes? (...) Are trials the best response to state crime or would other devices (such as truth commissions) be more suitable? Is retributive justice an appropriate response? The contributors offer indispensable and thoughtful assessment of the future of international criminal justice. (shrink)

The return of devolution to Northern Ireland in May 2007 marks an important turning point in the Northern Ireland peace process, but there remains the issue of the “on-the-runs”—a term used to describe persons suspected of committing a range of terrorist acts during the Troubles, who were never arrested, charged, prosecuted, or tried. It is thought that the On-the-Runs want to return to Northern Ireland, but determining the conditions for their return is a difficult and controversial issue, raising legal and (...) moral concerns and causing strong and painful reactions among the victims of terrorist violence on all sides of the Northern Ireland conflict. It is also an issue that is complicated by the fact that while the Belfast Agreement of 1998 did not address expressly the situation of the On-the-Runs, it did provide for the accelerated release of a significant number of paramilitaries, both republican and loyalist, from prisons in both Ireland and Northern Ireland. This paper reviews the possible options in law for addressing the situation of the On-the-Runs, including extradition and prosecution, as well as trial and amnesty, and pardons. While the paper makes clear that the political offence exception to extradition is no longer the obstacle it once was, it also concludes that politics, rather than law, or simply the passage of time is more likely to offer the solution to the problem posed by the On-the-Runs. (shrink)

In recent years, campaigns across the globe have called for the removal of objects symbolic of white supremacy. This paper examines the ethics of altering or removing such objects. Do these strategies sanitize history, destroy heritage and suppress freedom of speech? Or are they important steps towards justice? Does removing monuments and renaming schools reflect a lack of parity and unfairly erase local identities? Or can it sometimes be morally required, as an expression of respect for the memories of people (...) who endured past injustices; a recognition of this history's ongoing legacies; and a repudiation of unjust social hierarchies? (shrink)

The amount allocated to publicly funded health care for 2005/06 in New Zealand, a small country of some four million people, is $NZ 9.68 billion, or 6.2% of GDP, an increase from the 5.7% of GDP in 2000/01. The Minister of Finance has recently signalled that spending in health and education has outpaced economic growth, and that the present rate of growth in health spending, which has grown at about 7% a year over the last decade, is unsustainable. Despite these (...) big funding increases in recent years, the perception of New Zealanders is that the extra spending has made little difference, at least to hospital services and to people’s ability to access treatment. In surveys, health emerges as a leading concern for New Zealanders. Their concern is apparently less about the quality of services, than about their ability to access treatment - whether they will be able to access timely health care when they or their family members need it. (shrink)

We announce and explain recent results on the computably enumerable (c.e.) sets, especially their definability properties (as sets in the spirit of Cantor), their automorphisms (in the spirit of Felix Klein's Erlanger Programm), their dynamic properties, expressed in terms of how quickly elements enter them relative to elements entering other sets, and the Martin Invariance Conjecture on their Turing degrees, i.e., their information content with respect to relative computability (Turing reducibility).

A set X of nonnegative integers is computably enumerable (c.e.), also called recursively enumerable (r.e.), if there is a computable method to list its elements. Let ε denote the structure of the computably enumerable sets under inclusion, $\varepsilon = (\{W_e\}_{e\in \omega}, \subseteq)$ . We previously exhibited a first order ε-definable property Q(X) such that Q(X) guarantees that X is not Turing complete (i.e., does not code complete information about c.e. sets). Here we show first that Q(X) implies that X has (...) a certain "slowness" property whereby the elements must enter X slowly (under a certain precise complexity measure of speed of computation) even though X may have high information content. Second we prove that every X with this slowness property is computable in some member of any nontrivial orbit, namely for any noncomputable A ∈ ε there exists B in the orbit of A such that X ≤ T B under relative Turing computability (≤ T ). We produce B using the Δ 0 3 -automorphism method we introduced earlier. (shrink)

Drawing on findings from the study of prejudice and prejudice reduction, we identify a number of mechanisms through which religious communities may influence the intergroup attitudes of their members. We hypothesize that religious participation could in principle either reduce or promote prejudice with respect to any given target group. A religious community’s influence on intergroup attitudes will depend upon the specific beliefs, attitudes, and practices found within the community, as well as on interactions between the religious community and the larger (...) social environment in which it is embedded. Basing our proposals on findings from the literature on prejudice formation and prejudice reduction allows us to outline useful directions for future studies of religion and prejudice. (shrink)

This article investigates the new phenomenon of e-mailed questions to a radio phone-in programme, BBC Radio 4's `Election Call'. Our interest in this phenomenon arose for several reasons. First, as a new form, e-mails were singled out at the beginning of each broadcast for special instructions to listeners, although there was evidence that as the series progressed, dealing with e-mail became more of a routine event in each subsequent programme. Second, on listening to the Election Call broadcasts, the sequential introduction (...) of an e-mail question appeared to be problematic for the host. First mentions of e-mailed questions were often subject to a noticeable amount of disfluency and repair work, in contrast to the well-rehearsed and highly routine introduction of callers' questions. Third, we are interested in the function of e-mail questions in terms of how they are handled by the host and guest. Are they given the same status as a `call', and if not, where do the differences lie? In our analysis we show how the introduction of this new media form into a well-established context opens up new structural possibilities for both host as interviewer and politician as interviewee, in terms of how questions get framed, and how they get responded to. (shrink)

Celem artykułu jest deskrypcja sytuacji dziecka żydowskiego w Holokauście. Materiał badawczy stanowiły dla mnie słuchowiska i reportaże radiowe z lat 1950–2021 odnalezione w archiwach trzech rozgłośni radiowych: Polskie Radio w Warszawie (tu: Studio Reportażu i Dokumentu PR oraz Teatr Polskiego Radia), Polskie Radio Lublin i Polskie Radio Łódź. Do jego opracowania została wykorzystana metoda jakościowej analizy zawartości.

In this paper, I explore both Kant's and Collingwood's accounts of themind-body problem. I discuss how both philosophers think that this problem arises and how it can be resolved. I start by discussing the similarities between the attempts of the two philosophers at solving philosophical problems through analysing the conceptual structures that make experience possible. I then turn to the differences between the views of the two philosophers, paying particular attention to Kant's claims that a combination of a natural (so-called (...) 'transcendental') illusion and commitment to a faulty philosophical framework (transcendental realism) give rise to philosophical problems such as the mind-body problem. I argue, ultimately, that Kant's account is more compelling than Collingwood's. This is because Collingwood's account can only explain the mind-body problem as arising because certain concepts conflict with each other and compete as explanations of the same phenomena. Kant's account, on the other hand, states that the problem arises as a result of both an inevitable illusion and a misapplication of concepts. Both philosophers claim that the problem is perennial but Kant's reason for claiming this is more convincing. (shrink)

The confirmatory nature of the empirical evidence used to establish UG effects in L2 development is considered. Specific issues are also raised concerning the internal validity of Epstein et al.'s findings. It is concluded that the role of UG in adult L2 development will only be established when researchers better understand the interaction between the development of UG-constrained structural knowledge and the development of overall L2 proficiency.

Mouse embryo cells, primed to differentiate with the hypomethylating agent 5‐azacytidine (5‐aza‐CR), provide an excellent model system in which cellular differentiation can be studied at the molecular level. An inherent advantage of this system is the availability of clonal populations of cells representative of the non‐differentiated precursor, those whose determinative state is that of a specific lineage, and the end stage, phenotypically mature cell. Analysis of these cultures at the cellular and molecular level will advance our understanding of requirements for (...) and the mechanism of action of growth modulators as well as the necessity for controlled expression of certain proto‐oncogenes. At a more fundamental level, the system can be used to identify, isolate and characterize genes whose expression alters the phenotypic fate of cells. (shrink)

This book provides a comprehensive introduction to the leading topics, theories and debates in modern social theory. Fourteen chapters have been written by specialists in the field, providing up-to-date guidance on the full sweep of the modern sociological imagination, from the legacies of the classical figures of Marx, Durkheim, Weber, Simmel and Parsons to the work of cutting-edge contemporary theorists.

It is widely felt that the sorts of ideas current in modern laterality and split-brain research are largely without precedent in the behavioral and brain sciences. This paper not only challenges that view, but makes a first attempt to define the relevance of older concepts and data to present research programs.

Gadamer and Habermas both argue that some earlier theorists of interpretation in the human sciences, despite recognizing the meaningful character of social reality, still succumb to objectivism because they fail to conceive the relation of interpreters to their subjects in terms of cross-cultural normative “dialogue.” In particular, Gadamer and Habermas claim that the most prominent nineteenth-century philosopher of the human sciences, Wilhelm Dilthey, fell prey to a misleading Cartesian outlook which sought to ground the objectivity of interpretation on complete transcendence (...) of the interpreter’s present cultural and historical situation. This article challenges Gadamer’s and Habermas’s claim by arguing that new research on nineteenth-century hermeneutic thought reveals Dilthey to be much more aware of the reflexive, present-centered nature of historical research than they maintain and further that their own “dialogical” model of interpretation suffers from notable obscurities which Dilthey’s work itself helps expose. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Clement of AlexandriaL. Michael HarringtonEric Osborn. Clement of Alexandria. Cambridge-New York: Cambridge University Press, 2005. Pp. xviii + 324. Cloth, $85.00.With Clement of Alexandria, Eric Osborn returns to the subject of his 1957 book, The Philosophy of Clement of Alexandria, but its style and themes more closely resemble his more recent studies of second-century Christian thinkers: Tertullian, First Theologian of the West (Cambridge, 1997) and Irenaeus of Lyons (...) (Cambridge, 2001). Osborn's Clement, Tertullian, and Irenaeus are bound together by more than the century in which they happened to live. They share an optimism—a confidence that the world is finally comprehensible—and an argumentative theology, developed in response to the Gnostics, who, Osborn says in his book on Irenaeus, "were strong on picture and myth but weak on argument" (xiii).Osborn's approach to Clement is, as he describes it, analytic or problematic, meaning that "we simply ask what problems forced Clement to write and where he found Christian teaching in need of elucidation" (xii-xiii). Three problems concern Clement: (1) "how can the narrative of the kerygma (what God does) be translated into a metaphysic (who God is)?"; (2) "how two distinct beings, father and son, constitute one God"; and (3) "an answer had to be found for those who divided faith and knowledge." Each problem is addressed by means of a theme—divine economy for the first, reciprocity for the second, and salvation by faith for the third—and each of the book's three major parts devotes itself to one of these themes.Having laid out this systematic division, Osborn generally follows the logic of Clement's own thought rather than an imposed structure, developing his argument by careful collation and paraphrase. As a result, by the end of the book, the reader will feel thoroughly and effortlessly initiated in Clement's major works: the Protrepticus, the Paedagogus, and the Stromateis. The book thus serves as a thorough introduction to Clement, without aiming so low that it is of no interest to the scholar.Osborn's central argument unfolds from his observation that "Clement, more than any other early Christian writer, knew and enjoyed Greek philosophy and literature" (2). Clement defends the rationality shared between Christians and Greeks against the irrationalists of his time: the theosophers, or Gnostics (215). Osborn, in turn, defends Clement against the irrationalists of our own time, represented in his book by Wolfhart Pannenberg. The "divine irrational freedom" praised by Pannenberg is replaced in Osborn's Irenaeus and Clement by "universal wisdom" (47). The universality of wisdom allows great and dispassionate natures to reach the truth—whether they are Christians or Greeks—though each is like one limb of the truth, severed from the rest. Convinced that Christ will reunite these disiecta membra, "Clement converses with them and joins their broken lights" (104).In footnotes and parenthetical references throughout the book, Osborn argues against the approaches to Clement in doxography and Discourse Power theory, precisely because they are unable to treat him as a philosopher (79). The doxographer can show Clement's dependence on earlier philosophers, but is unable to see how he differs from them (xii). The Discourse Power theorist can see that Clement's system differs from the Gnostic system, but is able to explain the difference only as a competition between two social structures, without seeing that only one of them aspires to logical coherence (215).This dismissal of doxography and Discourse Power theory may strike the reader as too thoroughgoing, especially if we distinguish, as Osborn himself does in his book on Tertullian, philosophy as "a matter of system and speculation" from philosophy as "a matter of argument" (198). Clement's optimism depends on his confidence in system and speculation, in so far as they can be defended by argument. But if argument can defend two different systems equally well, then we may wonder why Clement chooses the system he does. Here the doxographer, who can show the provenance of his thought, becomes essential, as does the Discourse Power theorist, who can set Clement's choice of system in the context of the contemporary social fabric that inevitably affects even the... (shrink)

Heidegger and ethics is a contentious conjunction of terms. Martin Heidegger himself rejected the notion of ethics, while his endorsement of Nazism is widely seen as unethical. This major new study examines the complex and controversial issues involved in bringing them together. By working backwards through his work, from his 1964 claim that philosophy has been completed to _Being and Time_, his first major work, Joanna Hodge questions Heidegger's denial that his enquires were concerned with ethics. She discovers a (...) form of ethics in Heidegger's thinking which elucidates his important distinction between metaphysics and philosophy. Against many contemporary views, she proposes therefore that ethics can be retrieved and questions the relation between ethics and metaphysics that Heidegger had made so pervasive. (shrink)

The question of whether AI systems such as robots can or should be afforded moral agency or patiency is not one amenable either to discovery or simple reasoning, because we as societies constantly reconstruct our artefacts, including our ethical systems. Consequently, the place of AI systems in society is a matter of normative, not descriptive ethics. Here I start from a functionalist assumption, that ethics is the set of behaviour that maintains a society. This assumption allows me to exploit the (...) theoretical biology of sociality and autonomy to explain our moral intuitions. From this grounding I extend to consider possible ethics for maintaining either human- or of artefact-centred societies. I conclude that while constructing AI systems as either moral agents or patients is possible, neither is desirable. In particular, I argue that we are unlikely to construct a coherent ethics in which it it is ethical to afford AI moral subjectivity. We are therefore obliged not to build AI we are obliged to. (shrink)

Conferring legal personhood on purely synthetic entities is a very real legal possibility, one under consideration presently by the European Union. We show here that such legislative action would be morally unnecessary and legally troublesome. While AI legal personhood may have some emotional or economic appeal, so do many superficially desirable hazards against which the law protects us. We review the utility and history of legal fictions of personhood, discussing salient precedents where such fictions resulted in abuse or incoherence. We (...) conclude that difficulties in holding “electronic persons” accountable when they violate the rights of others outweigh the highly precarious moral interests that AI legal personhood might protect. (shrink)

This paper draws on the philosophy of Karl Popper to present a descriptive evolutionary epistemology that offers philosophical solutions to the following related problems: ‘What happens when learning takes place?’ and ‘What happens in human learning?’ It provides a detailed analysis of how learning takes place without any direct transfer of information from the environment to the learner, and it significantly extends the author's earlier published work on this topic. She proposes that learning should be construed as a special case (...) of ‘problem solving’ and as a fundamentally critical and creative process in which learning organisms develop ‘expectations’ that are not purely an outcome of genetic inheritance or random mutation. Human learning is then characterised with reference to: objectified knowledge; descriptive and argumentative language; theoretical problems; the search for error and specific limitation. If the author's evolutionary analysis of learning is valid, it would suggest that we should, if we wish to promote learning, be wary of corralling children and older students in environments that inhibit autonomous activity, that discourage criticality and creativity and generally limit opportunities for trial and error‐elimination. But education institutions, particularly those for older children and adolescents, are very often environments of this constraining kind. Traditionally, educationists have vastly underestimated the human potential for imaginative criticism—because in general they have not recognised the extent to which it lies at the heart of what humans, including the youngest children, do in order to succeed at even the most basic tasks. (shrink)

James Harrington (1611-77) was a pioneer in applying the methods of Machiavelli and other civic humanists to English political society and its landed structure. In the century after his death, his ideas were adapted to become an important ingredient in the vocabulary of both English and American political opposition to the methods of Hanoverian parliamentary monarchy. There has been no complete edition of Harrington's writings since 1771, or of Oceana, his best-known work, since 1924. This is a modernised (...) edition, and includes all of his prose works on political subjects. The critical introduction attempts to revalue the evidence concerning Harrington's life and writings, to locate them in the context of Civil War, Commonwealth and Puritan thinking and to trace the development of Harringtonian and neo-Harringtonian ideology during subsequent generations. (shrink)

Industry-funded religious liberty legal groups have sought to undermine healthcare policy and law while simultaneously attacking the rights of sexual and gender minorities. Whereas past scholarship has tracked religiously-affiliated healthcare providers’ growing political power and attendant transformations to legal doctrine, our account emphasizes the political donors and visionaries who have leveraged religious providers and the U.S. healthcare system’s delegated structure to transform social policy and bureaucratic agencies more generally.

The University of Greenwich Generator is setting sail on a thrilling new journey of knowledge exchange with the launch of its first-ever podcast the Navigator. Crafted in collaboration with Lucien von Schomberg, Senior Lecturer in Creativity and Innovation at Greenwich Business School it promises to be an exciting platform for innovation, entrepreneurship, and thought-provoking conversation. The podcast aims to bridge the gap between academic insights and real-world issues in an easily digestible way. Through engaging conversations, listeners can expect to gain (...) valuable knowledge from industry leaders and academic experts alike. Operating on three key principles—knowledge communication, knowledge exchange, and knowledge creation—this podcast embodies the essence of the Generator's mission, inspiring, educating and fostering collaboration. The first episode explores the limitless potential of AI in today's world, unravelling its impact on business, education, and society. Guests share their profound insights, experiences, and practical advice, shedding light on how AI is shaping our future. The episode delved deep into the ethical implications but also vast potential of using AI in the future and how it will affect both education and the wider world. The episode boasts an impressive lineup of inaugural guests, including Jane Harrington, the Vice-Chancellor of The University of Greenwich, Carl Thomas, Enterprise Advisor, and founder of Audiowings, Ghislaine Boddington, Professor in Digital Immersion, and Neil Saunders, Senior Lecturer in Mathematical Sciences. Together, these guests provide diverse perspectives on the future of AI at the university and beyond. (shrink)