The Voluntary Simplicity Movement can be understood broadly as a diverse social movement made up of people who are resisting high consumption lifestyles and who are seeking, in various ways, a lower consumption but higher quality of life alternative. The central argument of this paper is that the Voluntary Simplicity Movement or something like it will almost certainly need to expand, organise, radicalise and politicise, if anything resembling a degrowth society is to emerge in law through (...) democratic processes. In a sentence, that is the 'grass-roots' or 'bottom up' theory of legal and political transformation that will be expounded and defended in this paper. The essential reasoning here is that legal, political and economic structures will never reflect a post-growth ethics of macro-economic sufficiency until a post-consumerist ethics of micro-economic sufficiency is embraced and mainstreamed at the cultural level. (shrink)

Voluntary simplicity (VS) refers to a minimalistic lifestyle of conscious, ecological, and ethical consumption, which is conducive to individual, societal, and environmental well-being. For policymakers and business managers, a key to leveraging this consumer shift is to promote persuasive appeals effectively. This research theorizes that the two forms of VS appeals are systematically associated with distinct temporal landmarks. In particular, we demonstrate that consumers are more likely to engage in biospheric voluntary simplicity (BVS) when priming a (...) temporal landmark as the start of a time period. In contrast, consumers are more likely to participate in egoistic voluntary simplicity (EVS) when priming a temporal landmark as the end of a time period. Notably, the matching effects are driven by distinct mechanisms, such that the effect of a match between a start temporal landmark and BVS appeals is driven by self-transcendence, whereas the effect of a match between an end temporal landmark and EVS appeals is motivated by self-enhancement. Beyond their substantive theoretical significance, our findings provide marketing campaigns with tools to enact strategies that support voluntary simplicity. (shrink)

Although there has been considerable theoretical support outlining a positive relationship between religiosity and voluntary simplicity, there is limited empirical evidence validating this relationship. This study examines the relationships among religious orientations :432–443, 1967) and voluntary simplicity in a sample of Australian consumers. The results demonstrate that intrinsic religiosity is positively related to voluntary simplicity; however, there is no relationship between extrinsic religiosity and voluntary simplicity. Furthermore, this research investigates the processes through (...) which intrinsic religiosity affects voluntary simplicity. The relationship between intrinsic religiosity and voluntary simplicity is sequentially mediated by communal/personal well-being and environmental well-being. The findings not only identify a prosocial role of intrinsic religiosity in motivating voluntary simplicity, but also indicate that secular pursuits that enhance communal/personal well-being and environmental well-being may also motivate voluntary simplicity. (shrink)

In this paper we explore material simplicity, defined as the virtue disposing us to act appropriately within the sphere of our consumer decisions. Simplicity is a conscientious and restrained attitude toward material goods that typically includes (1) decreased consumption and (2) a more conscious consumption; hence (3) greater deliberation regarding our consumer decisions; (4) a more focused life in general; and (5) a greater and more nuanced appreciation for other things besides material goods, and also for (6) material (...) goods themselves. It is to be distinguished from simple-mindedness, a return to nature, or poverty. Simplicity overlaps with traditional virtues such as temperance, frugality, and wisdom, and sustains and enables traditional virtues such as justice and generosity. Simplicity is a virtue because it furthers human flourishing, both individual and social, and sustains nature’s ecological flourishing. For analytic purposes, we consider six areas in which simplicity can make important contributions: (1) basic individual flourishing, (2) basic societal flourishing, (3) individual freedom or autonomy, (4) the acquisition of knowledge, (5) living meaningfully, and (6) preserving and protecting nonhuman beings. The proven failure of materialism to secure subjective happiness or objective flourishing argues for the practice of voluntary simplicity and for the radical reform of modern consumer societies. (shrink)

The aim of our paper is to broaden the international discussion on environmentally friendly lifestyles. In most of the previous research, via a survey technique involving the self-nomination of participants, voluntary simplifiers are presented as part of a social movement typically connected with an urban environment. Our paper follows the third wave of longitudinal research conducted in the post-socialist Czech Republic in the years 1992, 2002 and 2015. The data were collected using in-depth interviews combined with observations in 20 (...) voluntary modest households. The biographical style of interview enables us to interpret the sources of the participants’ motivation for relocating to the countryside or staying in the urban environment as they interpret it retrospectively. Four dominant narratives emerged: 1) narrative of distaste for city life, 2) narrative of a nice life, 3) narrative about living in freedom, 4) narrative of a return to roots. (shrink)

For much of European Christian history, asceticism has been associated with the capacity to transform individuals as well as societies. As an organised collaborative exercise in monasteries, asceticism enabled monks not only to live a life preparing for eternal life but also to generate ground-breaking technical and social innovations. Drawing on identity theories and recent developments in the social movement literature, we examine how asceticism has been the impetus for various individual and societal transformations and explore whether asceticism can still (...) unfold such transformative power. In particular, we discuss whether and how ongoing movements for Voluntary Simplicity (VS) and further reflections on that, as found, for example, in the work of the sociologist Ulrich Beck, might assist humans in coping with climate change. Our article contributes to recent environmental ethics research by exploring the role of asceticism in potentially triggering collective climate action and its contribution to helping individuals to live meaningful lives in the face of climate change. (shrink)

The characteristic discriminant of contemporary societies, particularly in economically developed countries, is, on the one hand, the expansion of consumerism in various spheres of economic and social life, while on the other hand, it is the attempt to restrict excessive consumption. The principal aim of this paper is the description of the chosen changes in consumption in contemporary society and their economic consequences. The author searches for answers to the following question: What orientations mark out the behaviour of consumers in (...) the market? In the search for answers to this question, the orientation towards excessive consumption that is stimulated by the ideology of consumerism and deconsumption as a protest against consumerism have been placed under analysis. In analysing the ideology of consumerism, the main styles of consumerism have been indicated as follows: consumption of pleasures, compulsive consumption and symbolic consumption. In contrast to the behaviour associated with over-consumption, the behaviour in pursuit of the restriction of the consumption of goods indirectly connected with actual needs has been described, namely sustainable consumption and anti-consumption, as well as the voluntary simplicity movement in consumption. (shrink)

Outlines four emerging "opportunity trends," including voluntary simplicity, that readers can utilize to surmount social, economic, and environmental challenges ...

In this paper we explore material simplicity, defined as the virtue disposing us to act appropriately within the sphere of our consumer decisions. Simplicity is a conscientious and restrained attitude toward material goods that typically includes (1) decreased consumption and (2) a more conscious consumption; hence (3) greater deliberation regarding our consumer decisions; (4) a more focused life in general; and (5) a greater and more nuanced appreciation for other things besides material goods, and also for (6) material (...) goods themselves. It is to be distinguished from simple-mindedness, a return to nature, or poverty. Simplicity overlaps with traditional virtues such as temperance, frugality, and wisdom, and sustains and enables traditional virtues such as justice and generosity. Simplicity is a virtue because it furthers human flourishing, both individual and social, and sustains nature’s ecological flourishing. For analytic purposes, we consider six areas in which simplicity can make important contributions: (1) basic individual flourishing, (2) basic societal flourishing, (3) individual freedom or autonomy, (4) the acquisition of knowledge, (5) living meaningfully, and (6) preserving and protecting nonhuman beings. The proven failure of materialism to secure subjective happiness or objective flourishing argues for the practice of voluntary simplicity and for the radical reform of modern consumer societies. (shrink)

With the increase of natural disasters, droughts, and superstorms, it’s clear that climate change isn’t coming—it’s here. The ecological crisis of climate change—and how we handle it—is the challenge of this century. Though policy changes or technological advances may help, they’re not enough. We are in need of new ways of thinking and acting; new ways of understanding our relationship to the world. Riders in the Storm assesses the challenges of climate change through an interdisciplinary study, examining the basic scientific, (...) political, economic, and moral dimensions through a framework of philosophical ethics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Wisdom's Flowering Cherry:William Johnston's Charismatic ZenLucien Miller Click for larger view View full resolutionIn 1976, when I was about to leave Taiwan after a sabbatical in Taiwan, I happened upon a tattered poster on a telephone pole: [End Page 133]CHRISTIAN-ZEN RETREAT DIRECTOR: WILLIAM JOHNSTON, S.J. ST. BENEDICT'S CONVENT, TAMSUI, TAIWANSunday-FridayI knew that Father Johnston was the well-known Irish Jesuit theologian at Sophia University in Tokyo, widely honored for his (...) studies of mysticism and his major contributions to the development of Buddhist-Christian encounter. I was totally intrigued. Instantly, I decided to attend the retreat.1day oneI was late when I arrived at Saint Benedict's chapel, where the retreat was underway, announcing my presence with a mighty thud of its door to a full gathering of retreatants sitting silently in the pews. Suddenly, here I was, the sole layman among a group of Catholic priests and sisters, most of them American-born, who were serving as missionaries in Taiwan. I looked and felt like a misfit, especially since Father Johnston had to wait to begin the retreat because of me. The chapel setting was Far Eastern in its simplicity and decor. Square in shape, it had a low altar in its center, about a foot and a half high. A plain, muted oil lamp hung to one side, softly gleaming in the semidarkness of late afternoon. Tatami mats and cushions were placed on the spacious floor around the front and two sides of the altar, so that after today's introduction, participants could sit on cushions according to zazen form and face the altar.As I dashed into a pew and looked up, I experienced a Catholic's shock. To my utter surprise, Father Johnston appeared in black Japanese yukata robes, instead of a priest's black suit. He bowed deeply before the altar, where he placed the Eucharist in a ciborium in plain view instead of in the tabernacle where it belonged. Turning to face us, he sat zazen style with his legs crossed on a Zen cushion with the ciborium behind his back. There was no "In the Name of the Father" or "let us pray." We simply maintained a long silence. In imitation of Japanese monks, many of the religious women and men retreatants were wearing robes, while the priests among them had on cassocks. Everyone but me had dressed appropriately for a Zen sesshin. I guessed many were fellow neophytes like me, as we all awkwardly sat zazen with legs crossed as best we could. We would quickly discover together that, for the uninitiated Westerner, zazen would initially prove a painful affair.Father Johnston was partly bald with longish hair at the temples, bushy white eyebrows, and wore a gray-brown beard and radiant smile. While born in Ireland and definitely Irish, you could tell by his clothing, carriage, and bearing that he had been profoundly touched by Japanese culture and language through his long years in Japan. Nonetheless, you readily knew by his sparkling blue eyes amidst his ruddy complexion that the Irish remained in the Japanese.I had brought my Zen sitting cushion all the way from my home in Pelham, MA, to Taiwan, and had practiced daily morning zazen in our Japanese-styled residence while teaching and researching at Tunghai University near Taichung. But feeling late and a bit shy about being up front with esteemed Father Johnston and among the clergy and [End Page 134] religious, I placed my cushion at the back of the chapel, sat down, and crossed my legs. Father Johnston noticed that I was off by myself, and came over. "Good," he laughed, complimenting my sitting posture. "But pretty hard to sit on a marble floor!"He explained to the participants that the schedule he set would be followed beginning the next morning, and that it was entirely voluntary. You could practice crosslegged zazen on your cushion and mat on the chapel floor or sit in the pews. The general atmosphere would be both disciplined, Zen-style, and relaxed. "Please keep silence at all times," he requested. Morning zazen was very early—from... (shrink)

At the end of the fifth century B.C.E., the character of Odysseus was scorned by most of the Athenians: he illustrated the archetype of the demagogic, unscrupulous and ambitious politicians that had led Athens to its doom. Against this common doxa, the most important disciples of Socrates (Antisthenes, Plato, Xenophon) rehabilitate the hero and admire his temperance and his courage. But it is most surprising to see that, in spite of Odysseus' lies and deceit, these philosophers, who condemn steadfastly the (...) sophists' deceptions, praise his rhetorical ability, his polutropia. The word polutropia is ambiguous: for Antisthenes, it means either "diversity of styles and discourses" or "diversity of dispositions, characters, or souls". It is argued that the same distinction is implicitly at work in Plato's Hippias Minor, where Socrates defends Odysseus' polutropia against the pseudo "simplicity" of Hippias' favourite hero, Achilles. However, whereas Antisthenes tries to clarify these different meanings, Plato's Socrates exploits the ambiguity to confuse his interlocutor. Such a distinction sheds a new light on the Hippias Minor: Odysseus is polutropos in the first (positive) sense, while the simplicity of Achilles should be understood as a bad kind of polutropia. It provides an explanation for the first paradoxical thesis of the dialogue which many commentators do not admit as an expression of the true Socratic view, on the ground of its supposed immorality: that he who voluntary deceives is better than he who errs, for falsehood is, in one case, only in words, while in the other, it is falsehood in the soul itself. It is thus proposed that Odysseus' skill in adapting his logos to his hearers was probably a model for Socrates himself. The analogy between the hero and Socrates is especially clear in Plato's dialogues, which show the philosopher in an Odyssey for knowledge. (shrink)

At the end of the fifth century B.C.E., the character of Odysseus was scorned by most of the Athenians: he illustrated the archetype of the demagogic, unscrupulous and ambitious politicians that had led Athens to its doom. Against this common doxa, the most important disciples of Socrates (Antisthenes, Plato, Xenophon) rehabilitate the hero and admire his temperance and his courage. But it is most surprising to see that, in spite of Odysseus' lies and deceit, these philosophers, who condemn steadfastly the (...) sophists' deceptions, praise his rhetorical ability, his polutropia. The word polutropia is ambiguous: for Antisthenes, it means either "diversity of styles and discourses" or "diversity of dispositions, characters, or souls". It is argued that the same distinction is implicitly at work in Plato's Hippias Minor, where Socrates defends Odysseus' polutropia against the pseudo "simplicity" of Hippias' favourite hero, Achilles. However, whereas Antisthenes tries to clarify these different meanings, Plato's Socrates exploits the ambiguity to confuse his interlocutor. Such a distinction sheds a new light on the Hippias Minor: Odysseus is polutropos in the first (positive) sense, while the simplicity of Achilles should be understood as a bad kind of polutropia. It provides an explanation for the first paradoxical thesis of the dialogue which many commentators do not admit as an expression of the true Socratic view, on the ground of its supposed immorality: that he who voluntary deceives is better than he who errs, for falsehood is, in one case, only in words, while in the other, it is falsehood in the soul itself. It is thus proposed that Odysseus' skill in adapting his logos to his hearers was probably a model for Socrates himself. The analogy between the hero and Socrates is especially clear in Plato's dialogues, which show the philosopher in an Odyssey for knowledge. (shrink)

At the end of the fifth century B.C.E., the character of Odysseus was scorned by most of the Athenians: he illustrated the archetype of the demagogic, unscrupulous and ambitious politicians that had led Athens to its doom. Against this common doxa, the most important disciples of Socrates (Antisthenes, Plato, Xenophon) rehabilitate the hero and admire his temperance and his courage. But it is most surprising to see that, in spite of Odysseus' lies and deceit, these philosophers, who condemn steadfastly the (...) sophists' deceptions, praise his rhetorical ability, his polutropia. The word polutropia is ambiguous: for Antisthenes, it means either "diversity of styles and discourses" or "diversity of dispositions, characters, or souls". It is argued that the same distinction is implicitly at work in Plato's Hippias Minor, where Socrates defends Odysseus' polutropia against the pseudo "simplicity" of Hippias' favourite hero, Achilles. However, whereas Antisthenes tries to clarify these different meanings, Plato's Socrates exploits the ambiguity to confuse his interlocutor. Such a distinction sheds a new light on the Hippias Minor: Odysseus is polutropos in the first (positive) sense, while the sim- plicity of Achilles should be understood as a bad kind of polutropia. It provides an explanation for the first paradoxical thesis of the dialogue which many commentators do not admit as an expression of the true Socratic view, on the ground of its supposed immorality: that he who voluntary deceives is better than he who errs, for falsehood is, in one case, only in words, while in the other, it is falsehood in the soul itself. It is thus proposed that Odysseus' skill in adapting his logos to his hearers was probably a model for Socrates himself. The analogy between the hero and Socrates is especially clear in Plato's dialogues, which show the philosopher in an Odyssey for knowledge. (shrink)

In the current efforts of harmonizing the standards and enforcement of IPRs protection worldwide, this paper explores software piracy trajectories and dynamics in Africa. Using a battery of estimation techniques that ignore as well as integrate short-run disturbances in time-dynamic fashion, we answer the big questions policy makers are most likely to ask before harmonizing IPRs regimes in the battle against software piracy. Three main findings are established. (1) African countries with low software piracy rates are catching-up their counterparts with (...) higher rates; implying despite existing divergent IPRs systems, convergence in piracy rate could be a genuine standard-setting platform. (2) Legal origins do not play a very significant role in the convergence process. (3) A genuine timeframe for standardizing IPRs laws in the fight against piracy is most likely between a horizon of 4–8 years. In other words, full (100 %) convergence within the specified horizon will mean the enforcements of IPRs regimes without distinction of nationality and locality. Policy implications and caveats are discussed. (shrink)

Jean Jacques Rousseau (1712-1778) ne cesse de fasciner ses lecteurs, par les controverses internes de ses ecrits. Dans une societe mondialisee, confrontee regulierement aux extremismes religieux qui tentent d'imposer leur vision du monde par la violence, peut-on encore entendre son verdict dans les Lettres ecrites de la Montagne : "La Religion est utile et meme necessaire aux Peuples"? Devant les theories de la laicisation, developpees dans une perspective de secularisation a sens unique, orientees vers l'expulsion de la religion de la (...) sphere publique, la relecture de la pensee politique de Rousseau est indispensable pour elaborer un contrat social acceptable par tous. La contribution du philosophe de Geneve a une analyse critique du theologico-politique, et son opposition aux perspectives atheistes de ses contemporains, est d'un grand interet dans le debat autour de la laicite des Etats postmodernes. En effet, le paradoxe, qui traverse la pensee de Rousseau, trouve son point culminant dans sa controverse avec les encyclopedistes sur le lien entre la politique et la religion. Plus que tout autre philosophe des Lumieres, Jean Jacques Rousseau eclaire la comprehension des defis que posent a notre temps la relation du politique et du religieux. (shrink)

Partie 1. Le contexte scientifique et le langage de Spinoza -- I. Bref apercu du corpus spinozien -- II. Le contexte scientifique du XVIIe siecle -- Partie 2. Spinoza, une arme contre la superstition et les charlatans de la foi -- I. Le refus de la superstition -- II. Contre les charlatans de la foi ou l'actualité de la préface du Traité théologico-politique -- III. L'Ethique ou la connaissance comme arme de libération -- Conclusion.

This study examines the efficiency of tools for fighting software piracy in the conditional distributions of software piracy. Our paper examines software piracy in 99 countries over the period 1994–2010, using contemporary and non-contemporary quantile regressions. The intuition for modelling distributions contingent on existing levels of software piracy is that the effectiveness of tools against piracy may consistently decrease or increase simultaneously with the increasing levels of software piracy. Hence, blanket policies against software piracy are unlikely to succeed unless they (...) are contingent on initial levels of software piracy and tailored differently across countries with low, medium and high levels of software piracy. Our findings indicate that GDP per capita, research and development expenditure, main intellectual property laws, multilateral treaties, bilateral treaties, World Intellectual Property Organisation treaties, money supply and respect for the rule of law have negative effects on software piracy. Equitably distributed wealth reduces software piracy, and the tendency not to indulge in software piracy because of equitably distributed wealth increases with the increasing software piracy levels. Hence, the negative degree of responsiveness of software piracy to changes in income levels is an increasing function of software piracy. Moreover, the relationships between policy instruments and software piracy display various patterns: U-shape, Kuznets-shape, S-shape and negative thresholds. A negative threshold represents negative estimates with the increasing negative magnitude throughout the conditional distributions of software piracy. We also discuss the policy implications of our study. (shrink)

This article integrates previously missing components of government quality into the governance-piracy nexus in exploring governance mechanisms by which global obligations for the treatment of IPRs are effectively transmitted from international to the national level in the battle against piracy. It assesses the best governance tools in the fight against piracy and upholding of intellectual property rights (IPRs). The instrumentality of IPR laws (treaties) in tackling piracy through good governance mechanisms is also examined. Findings demonstrate that: (1) while all governance (...) tools under consideration significantly decrease the incidence of piracy, corruption-control is the most effective weapon; (2) but for voice and accountability, political stability and democracy, IPR laws (treaties) are instrumental in tackling piracy through government quality dynamics of rule of law, regulation quality, government effectiveness, corruption-control, and press freedom. Hence, the need for a policy approach most conducive to expanding development is to implement an integrated system of both IPRs and corollary good governance policies. Moreover, our findings support the relevance of good governance measures in developing countries wishing to complement their emerging IPR regimes. (shrink)

I discuss what Aquinas’ doctrine of divine simplicity is, and what he takes to be its implications. I also discuss the extent to which Aquinas succeeds in motivating and defending those implications.

The criticism that voluntary codes of conduct are ineffective can be met by giving greater centrality to human rights in such codes. Provided the human rights obligations of multinational corporations are interpreted as moral obligations specifically tailored to the situation of multinational corporations, this could serve to bring powerful moral force to bear on MNCs and could provide a legitimating basis for NGO monitoring and persuasion. Approached in this way the human rights obligations of MNCs can be taken to (...) include support for political as well as economic rights. This will go some way towards filling the regulatory gap created by the difficulty of controlling the activities of corporations operating globally. However, such a proposal will require a measure of ‘meta-regulation’ whereby the operations of MNCs are legally required to be sufficiently transparent to create the conditions for effective external moral scrutiny. (shrink)

The idea that simplicity matters in science is as old as science itself, with the much cited example of Ockham's Razor, 'entia non sunt multiplicanda praeter necessitatem': entities are not to be multiplied beyond necessity. A problem with Ockham's razor is that nearly everybody seems to accept it, but few are able to define its exact meaning and to make it operational in a non-arbitrary way. Using a multidisciplinary perspective including philosophers, mathematicians, econometricians and economists, this 2002 monograph examines (...) simplicity by asking six questions: what is meant by simplicity? How is simplicity measured? Is there an optimum trade-off between simplicity and goodness-of-fit? What is the relation between simplicity and empirical modelling? What is the relation between simplicity and prediction? What is the connection between simplicity and convenience? The book concludes with reflections on simplicity by Nobel Laureates in Economics. (shrink)

Attempts to show that the simplicity of a hypothesis can be measured by attending to how well it answers certain kinds of questions.

European Journal of Philosophy, Volume 29, Issue 4, Page 900-917, December 2021.

This paper explores Thomas Aquinas’ and Richard Swinburne’s doctrines of simplicity in the context of their philosophical theologies. Both say that God is simple. However, Swinburne takes simplicity as a property of the theistic hypothesis, while for Aquinas simplicity is a property of God himself. For Swinburne, simpler theories are ceteris paribus more likely to be true; for Aquinas, simplicity and truth are properties of God which, in a certain way, coincide – because God is metaphysically (...) simple. Notwithstanding their different approaches, some unreckoned parallels between their thoughts are brought to light. (shrink)

How well can institutional guidelines help ensure the dignity, rights, safety and well being of research participants in an underdeveloped country? In this paper I describe the limits of informed consent as an instrument for the protection of participants in the context of the Philippines. I bring to this paper my experiences as an advocate of rights, a member of an ethics review board, a researcher on the ethics of research and as an observer of the dynamics of clinical practice (...) in an academic public teaching hospital of the University of the Philippines where I am professor. (shrink)

Pieper follows a philosophical tradition set down by Plato, who bears only a superficial relationship to Plato's Stepchildren (TOS) Aristotle, and Thomas Aquinas, all of whom could find some affinity with Star Trek and other sci‐fi/fantasy adventures that tell a good morality tale or stretch the limits of human imagination. Aristotle points out, humans, as rational animals, isn't satisfied with mere pleasure seeking, but is driven to reflect upon the limitless possibilities of existence. The value of festive pursuits during higher (...) times is grounded in the connection between human and divine minds. Socrates set the standard for communal and individual self‐exploration when he emphatically said that the unexamined life is not worth living. Knowledge, according to Aristotle, is not only speculative in nature, encompassing scientific and theoretical reasoning, but also practical, that is, technical and ethical reasoning. (shrink)

A growing number of multinational companies (MNCs) report on their progress toward contributing to the Sustainable Development Goals (SDGs) in their annual reports, yet the amount and quality of the information they disclose varies significantly. The aim of this study is twofold: First, we investigate how transparent MNCs report on their SDG engagement and second, we study how the reported SDG engagement changed over time due to major shifts in sustainability reporting requirements. Using a dataset of the largest German MNCs, (...) we analyze their disclosure of SDG contribution reporting practices. Our results show that, overall, between 2016 and 2021 all German MNCs increased their SDG reporting activity and that the MNCs adopted four different practices to report their SDG engagement. We also found that the largest MNCs were more transparent and systematic in their SDG reporting than smaller MNCs, whose reporting was more heterogeneous. Our study contributes to legitimacy research and the role of transparency in corporate reporting as well as the debates on the efficacy of sustainability reporting legislation in the context of SDG engagement. Our findings imply that regulations on environmental and social regulation increase the transparency of sustainability reporting. (shrink)

The most pedigreed line of thought about mind is the simplicity argument: that the unity of thinking entails the simplicity, immateriality, and immortality of soul. It is widely taken to be a rationalist argument, as opposed to an empiricist or peripatetic argument (see Mijuskovic, The Achilles of Rationalist Arguments), which was completely destroyed by Kant in the First Critique. In this paper it is argued that there is a conceptual connection between the downfall of the Aristotelian conception of (...) soul as substantial form and the downfall of this argument in that in the downfall of the Aristotelian conception of soul it became acceptable to view the functional unity of a material system as constituting a genuine unity per se. This then undermined all philosophical motivation for the postulation of substantial forms. As a result, there was no longer reason for rooting the unity of apperception in the simplicity of a subsistence soul as opposed to some simply emergent power of thinking. (shrink)

Critical notice of Tim O’ Keefe, Epicurus on Freedom, Cambridge University Press, Cambridge, 2005.