Context Informed consent is crucial in daily clinical practice and research in medicine and psychiatry. A recent neuroethical investigation explored the psychological factors that are crucial in determining whether or not subjects give consent. While cognitive functions have been shown to play a central role, the impact of empathy and emotions on subjects' decisions in informed consent remains unclear. Objective To evaluate the impact of empathy and emotions on subjects' decision in informed consent in an exploratory study. Design Decisional capacity (...) and informed consent to a subsequent imaging study were evaluated with the MacArthur Competence Assessment Tool for Clinical Research (MacCAT-CR). Empathy and emotion recognition were measured with the Multifaceted Empathy Test (MET) and the Florida Affect Battery (FAB). Setting Psychiatric subjects were recruited from a general psychiatric hospital and a forensic state hospital. Patients A mixed group of 98 healthy men and forensic and non-forensic psychiatric subjects were investigated. Results Both empathy (MET) and emotion recognition (FAB) correlated with MacCAT-CR scores. Higher cognitive empathy and good emotion recognition (compared with low empathy and emotion recognition) were associated with increased decisional capacity and higher rates of refusal to give informed consent. Conclusions This study shows an empirical relationship between decision-making and informed consent, on the one hand, and emotions and empathy on the other. While this study is exploratory and preliminary, the findings of a relationship between informed consent, emotions and empathy raise important neuroethical questions with regard to an emotional-social concept of informed consent and potential clinical implications for testing informed consent. (shrink)

In welcher Hinsicht können körperlich-leibliche Erfahrungen als Teil sozialer Aktivitäten verstanden werden und wie kann man sie sozialwissenschaftlich untersuchen? Unter Rückgriff auf den klassischen Pragmatismus, insbesondere John Dewey, und soziologische Praxistheorien leistet Alexander Antony einen Beitrag zur Beantwortung dieser Fragen. Er entwickelt eine Soziologie leiblicher Praxis, welche Sozialtheorie, methodologische Reflexion und die Erforschung der Produktion ge- und erlebter Körperlichkeit miteinander verschränkt. Empirisch widmet sich das Buch aus einer diskursanalytischen und ethnographischen Perspektive der Praktik der Atemarbeit, einem,,ganzheitlichen" Therapie- und (...) Selbsterfahrungsangebot. Die Atemarbeit zielt darauf, eine bewusst erlebte leibliche Selbstbezüglichkeit zu etablieren, um derart körperliches, psychisches und seelisch-spirituelles Wohlbefinden zu befördern. Auf unterschiedlichen Analyseebenen spürt der Autor der Frage nach, wie individuelles leibliches Erleben und die diskursive und soziomaterielle Produktion von Erfahrungssituationen zusammenspielen. Die zentrale Einsicht: Sozialität geht buchstäblich unter die Haut. Der Autor Alexander Antony ist wissenschaftlicher Mitarbeiter am Institut für Soziologie der Friedrich-Alexander-Universität Erlangen-Nürnberg. (shrink)

The trans-jurisdictional discourse on criminal justice is often hampered by mutual misunderstandings. The translation of legal concepts from English into other languages and vice versa is subject to ambiguity and potential error: the same term may assume different meanings in different legal contexts. More importantly, legal systems may choose differing theoretical or policy approaches to resolving the same issues, which sometimes – but not always – lead to similar outcomes. This book is the second volume of a series in which (...) eminent scholars from German-speaking and Anglo-American jurisdictions work together on comparative essays that explore foundational concepts of criminal law and procedure. Each topic is illuminated from German and Anglo-American perspectives, and differences and similarities are analysed. (shrink)

The premodern history of the European university can be divided into two triads of three centuries: the medieval university and the ‘medieval’ university of the sixteenth, seventeenth and eighteenth centuries. During these last three centuries Europe’s Christian university was a ‘confessional’ university: the catholic, Lutheran, reformed and Anglican university and the dissenter university of New England. The reformed university of these centuries offered a distinctive way of systematic thought. A specific doctrine of God was connected with a distinct ontology and (...) this combination constituted the theoretical framework of its philosophy and theology. What are the main distinctive features of this scholastic way of thought and can a specific traditionhistorical background be identified ? I– The key concept of this systematic way of thought is God’s free knowledge . This free knowledgeis here understood to be God’s knowledge of future states of affairs – see section 7 for the main lines of Turrettini’s doctrine of God. This free knowledge of future states of affairs is also called definite , because future states of affairs are definite on the basis of God’s certain will. Thus God’s free knowledge is partly based on divine will, but the other pillar of God’s free knowledge is that divine knowledge which is structurally prior to an act of divine will: God’s ‘natural’ knowledge . This natural or necessary knowledge of God encompasses all possible states of affairs. This structure turning around the notion of scientia libera is vital for understanding Western thought, because Aristotelianism and latin Averroism, Thomism and nominalism do not dispose of this notion of scientia libera. Such a free knowledge doctrine of God is married to a specific type of ontology, namely a contingency ontology– see section 8. This type of ontology centres on the notion of fundamental possibility. All possible states of affairs enjoy the status of possibility . This status of possibility is constituted by logical possibility. Turrettini joins Duns Scotus in defining the logicum possibile: If a state of affairs is possible, then it is not inconsistent that it obtains. Therefore, the twin concept of fundamental possibility is logical IMpossibility: What is logically impossible, is inconsistent and self-contradictory, because it includes contradictory predicates. This approach leads to the central ontological notion of synchronic contingency. Turrettini’s key term is even almost the same as this modern invention to name this crucial device: simultas potentiae. When is an event contingent in this sense? An event e is synchronically contingent at time t, if e is the case at time t – therefore eis possible – while it is possible too that e is not the case at the same time t. Because of the simultaneity of the possibility of the opposite, reality is not necessary. It is open. Thus, the tool of implicative necessity is essential to Turrettini’s methodology. It does not only govern his doctrine of God, but also his theory of true freedom of the human will. II – In contrast to traditional descriptions of reformed scholasticism, Turrettini’s theology is a theology of will and radical contingency in general and a theology of freedom and grace in particular. I have already indicated that Turrettini followed Scotism in vital respects and Duns Scotus stood on the shoulders of Henry of Ghent and of Bonaventure . The ontological infrastructure was delivered by Duns Scotus’ way of thinking structured by synchronic contingency, but the basics of this type of doctrine of God’s knowledge are already conspicuous in the so-called Summa fratris Aleandri . Thomas Aquinas substantially borrowing from Aristotle consciously deviates from this tradition built on the legacy of Augustine and Anselm, the Victorines and Alexander of Hales by ignoring the new theory of divine knowledge put forward by John of La Rochelle. This new approach develops a new relationship between God’s notitia simplex and notitia visionis on the one hand and his potentia absoluta and potentia ordinata on the other hand. (shrink)

The distinction between the criminal fault elements of recklessness and negligence is one of Anglo-American criminal law’s key distinctions. It is a distinction with practical significance, as many serious crimes require at least recklessness and cannot be committed negligently. The distinction is standardly marked by awareness. Recklessness requires awareness that one’s conduct carries a risk of harm. Negligence only requires that one ought to have been aware that one’s conduct carried such a risk, even if one was in fact unaware (...) of this. But should the recklessness/negligence distinction be marked by awareness of risk, or by something else? Does a defendant’s awareness of risk really have the normative significance to mark such a distinction? In this paper, I answer these questions by discussing a challenge to this ‘standard account’ of the recklessness/negligence distinction raised by the work of Antony Duff, who defends an alternative, non-awareness-based model of the recklessness/negligence distinction. I will argue that, although Duff’s alternative model fails, seeing how it goes wrong helps us see how awareness genuinely does have the right kind of normative significance to mark the distinction between recklessness and negligence. (shrink)

No início deste ano, contemporânea a uma edição comemorativa dos quarenta anos deexistência do lnstitutus-Rainnmdus-Lullus em Freiburg i. Br., um tanto atrasada, mas nem por isso menos importante, apareceu a tradução alemã do Liber de gentili et tribus sapientibus,. Duas circunstâncias tornaram importante o aparecimento deste livro para todos os que se interessam por Ramon Llull e pela cultura catalã. Em primeiro lugar, por ser esta não somente a primeira edição completa desta obra em alemão, que substitui a edição selecionada, (...) muito fragmentária, de Xosé e Elisabeth Scheible1 mas, ao mesmo tempo, por ser a primeira tradução completa em língua alemã desta obra.2 Além disso, o fato de este livro aparecer numa tão conhecida editora como a de Philipp Reklam indica que o Buch vom Heiden und den drei Weisen será, pelo menos nos próximos anos, a obra de Llull pela qual os leitores alemães terão o primeiro contato com o fascinante pensamento do maiorquino. Esta obra, que representa uma importante contribuição para o discurso inter-religioso na Idade Média, presta-se verdadeiramente como introdução ao pensamento do Doctor muminatus e apresenta as características essenciais da análise combinatória de sua Ars, de forma altamente explícita e igualmente estética e literária. Constituem seu guia e base narrativa os diálogos de três sábios, representando as três grandes religiões, enquanto caminham por uma selva até a descoberta dum locua amoenus, magistralmente descrito, em meio do qual encontram cinco grandes árvores, em cujas folhas se acham gravadas as combinações binárias dos princípios básicos Julianos. Aqui os três sábios, e com eles o leitor, são conduzidos pela dama Inteligência, e com ajuda das árvores, na funcionalidade da análise combinatória Juliana, antes de exporem racionalmente aos desconfiados pagãos a confortadora verdade salvífica da respectiva fé de cada um. Com isso o tradutor e editor Theodor Pindl, que já se distinguiu com diversos trabalhos, especialmente sobre o Breviculum, satisfaz na sua versão, com poucas exceções,3 as qualidades tanto filosóficas como literárias da obra e produz um texto bastante legível. No entretanto, nao baseou sua tradução na edição crítica do texto catalão feita por Antoni Bonner,4 publicada em 1993 na série Nova edició de les obres de Ramon Llull, mas recorreu à edição latina de 1721, de Ivo Salzinger, reeditada em 1965. O que é de se admirar, pois a edição feita em Mainz por Ivo Sa!zinger, como é sabido, sofreu numerosas modificações no que diz respeito à ordem das frases e à escolha das palavras feitas pelo editor. (shrink)

In this long-awaited book, Antony Duff offers a new perspective on the structures of criminal law and criminal liability. His starting point is a distinction between responsibility (understood as answerability) and liability, and a conception of responsibility as relational and practice-based. This focus on responsibility, as a matter of being answerable to those who have the standing to call one to account, throws new light on a range of questions in criminal law theory: on the question of criminalisation, which (...) can now be cast as the question of what we should have to answer for, and to whom, under the threat of criminal conviction and punishment; on questions about the criminal trial, as a process through which defendants are called to answer, and about the conditions (bars to trial) given which a trial would be illegitimate; on questions about the structure of offences, the distinction between offences and defences, and the phenomena of strict liability and strict responsibility; and on questions about the structures of criminal defences. The net result is not a theory of criminal law; but it is an account of the structure of criminal law as an institution through which a liberal polity defines a realm of public wrongdoing, and calls those who perpetrate (or are accused of perpetrating) such wrongs to account. (shrink)

Can there be grounding without necessitation? Can a fact obtain wholly in virtue of metaphysically more fundamental facts, even though there are possible worlds at which the latter facts obtain but not the former? It is an orthodoxy in recent literature about the nature of grounding, and in first-order philosophical disputes about what grounds what, that the answer is no. I will argue that the correct answer is yes. I present two novel arguments against grounding necessitarianism, and show that grounding (...) contingentism is fully compatible with the various explanatory roles that grounding is widely thought to play. (shrink)

In order to understand what we are talking about when we talk about joint attention, I will scrutinize how the mainstream view that builds on representational and intentionalist theories of mind is constituted. My aim is to show that much of the theory of joint attention is quite narrowly constructed and comes with tacit disciplinary biases that exclude much of what is existentially important in our practices of sharing our perceptions and guiding others to attend to the world in novel (...) ways. By using the frameworks of classical phenomenology and enactivist theories of mind, I aim to show how we, in our interactions, share our perceptions even with beings that are distinctly different from us. And, that this _difference_ in our personal worldview, our cognitive capacities, and our sensory modalities should be seen as a constitutive aspect of our practices of shared attention. I will articulate attention as a revelatory practice that aids us in discovering a shared world through the plurality, rather than similarity, of our perceptual actions. Attention is, in this sense, not solely driven by subjective intentions; it is also formed and co-constituted by my being addressed by the other. (shrink)

The question "What can justify criminal punishment ?" becomes especially insistent at times, like our own, of penal crisis, when serious doubts are raised not only about the justice or efficacy of particular modes of punishment, but about the very legitimacy of the whole penal system. Recent theorizing about punishment offers a variety of answers to that question-answers that try to make plausible sense of the idea that punishment is justified as being deserved for past crimes; answers that try to (...) identify some beneficial consequences in terms of which punishment might be justified; as well as abolitionist answers telling us that we should seek to abolish, rather than to justify, criminal punishment. This book begins with a critical survey of recent trends in penal theory, but goes on to develop an original account (based on Duff's earlier Trials and Punishments) of criminal punishment as a mode of moral communication, aimed at inducing repentance, reform, and reconciliation through reparation-an account that undercuts the traditional controversies between consequentialist and retributivist penal theories, and that shows how abolitionist concerns can properly be met by a system of communicative punishments. In developing this account, Duff articulates the "liberal communitarian" conception of political society (and of the role of the criminal law) on which it depends; he discusses the meaning and role of different modes of punishment, showing how they can constitute appropriate modes of moral communication between political community and its citizens; and he identifies the essential preconditions for the justice of punishment as thus conceived-preconditions whose non-satisfaction makes our own system of criminal punishment morally problematic. Punishment, Communication, and Community offers no easy answers, but provides a rich and ambitious ideal of what criminal punishment could be-an ideal of what criminal punishment cold be-and ideal that challenges existing penal theories as well as our existing penal theories as well as our existing penal practices. (shrink)

Whether or not quantum physics can account for molecular structure is a matter of considerable controversy. Three of the problems raised in this regard are the problems of molecular structure. We argue that these problems are just special cases of the measurement problem of quantum mechanics: insofar as the measurement problem is solved, the problems of molecular structure are resolved as well. In addition, we explore one consequence of our argument: that claims about the reduction or emergence of molecular structure (...) cannot be settled independently of the choice of a particular resolution to the measurement problem. Specifically, we consider how three standard putative solutions to the measurement problem inform our under- standing of a molecule in isolation, as well as of chemistry’s relation to quantum physics. (shrink)

In a series of influential articles, Rae Langton has argued that Austinian speech-act theory can illuminate the way in which pornography contributes to the subordination of women. I will argue that Langton’s application of Austin is incorrect. In earlier work, I have argued against Langton’s view on the grounds that being subordinated is not the sort of condition that can be brought about through an illocutionary act. In this paper, however, I will set aside that objection and focus instead on (...) Langton’s claims about the type of illocutionary act pornography might be. I will argue, first, that Langton cannot say what she wants to say about the content of pornography and still have it that pornography is a verdictive or exercitive speech act, in Austin’s sense. Verdictive and exercitive speech acts do not, and cannot describe the states of affairs they bring about. Second, I will argue that pornography does not in any case satisfy the conditions necessary for a speech act to be verdictive or exercitive. Specifically, there do not exist accepted background conventions that would give the pornographer authority to render verdicts or to take executive action. This objection to Langton’s view has been made before; I’ll show that her response to the objection betrays a confusion of authority with power. (shrink)

The present article commences analyzing the origins and influences of the religious discourse on the configuration of the modern constitutional discourse and the contributions of the jus-positivism in the consolidation of this sacred-civil language. The second issue is the definition of the U.S. Constitution as a mixed and not as a democratic constitution, with regard to the influences of Plato, Aristotle, Cicero and Polybius to the Drafters of the first modern constitutional text; stability and equilibrium took preference over democracy in (...) a wide sense. I also analyze how the Drafter’s decision has conditioned the modern constitutional system up to the present. (shrink)

While it might seem prima facie plausible that divine foreknowledge is all that is needed for prophecy, this seems incorrect. To issue a prophecy, God hasto know not just how someone will act, but how someone would act were the prophecy issued. This makes some think that Middle Knowledge is required.I argue that Thomas Flint’s two Middle Knowledge based accounts of prophecy are unsatisfactory, but one of them can be repaired. However the resources needed for repair also yield a sketch (...) of a foreknowledge-only account of prophecy. (shrink)

In ”Embodiment and Epistemology,” Louise Antony considers a kind of ”Cartesian epistemology” according to which, so far as knowing goes, knowers could be completely disembodied, that is, pure Cartesian egos. Antony examines a number of recent challenges to Cartesian epistemology, particularly challenges from feminist epistemology. She contends that we might have good reason to think that theorizing about knowledge can be influenced by features of our embodiment, even if we lack reason to suppose that knowing itself varies relative (...) to such features. She also argues that a masculinist bias can result in mishandling of cognitive differences in cases where they actually exist and she examines a number of the ways in which the maleness of philosophy has, according to feminists, distorted epistemology. Even if a Cartesian approach offers one indispensable part of a comprehensive epistemology, according to Antony, we still need an epistemology that answers questions raised by our everyday, embodied lives. (shrink)

Given Locke’s views on primary and secondary qualities, it seems he is committed to there being real underlying properties in objects, the arrangement and disposition of which underlies and produces the observed properties of that object. It might be natural to think that these primary qualities provide a general system for classifying objects into classes: that we could delineate the real kinds of objects in nature by looking at what their real primary qualities were. A list of the particular qualities (...) of some object would define that object perfectly precisely; by looking at which properties were shared or divergent between this object and others, we group the object with others in the same kind. These real kinds in nature can play several important theoretical roles. They can support real scientific understanding, including inductive inferences (iof things are of the same real kind, then observed properties of one support the inference to unobserved properties of the other); they can form the basis for our judgements about the powers and capacities of particular objects, based on the what other things of that type can do; and these real kinds can provide the meanings for general terms: the thought being that the meanings of class names are empty without real classes to which they correspond. (shrink)

Discussion of the relevance of grounding to substantiveness, theory-choice, and “location problems” in metaphysics.

Con el fin de desentrañar el papel que las más actuales corrientes filosóficas desempeñan en la educación, los autores de este libro parten de un crítico análisis de los acontecimientos de mayo del 68.Se intuyen dos vías de intervención de la filosofía sobre el pensamiento y la práctica educativa: por un lado, la tendencia anti constructivista a los discursos posmodernos, sistémicos y tecnológicos ; por otro, la persistencia del humanismo asentado ahora en el intento de prolongar la modernidad" y en (...) nuevas perspectivas tales como el pacifismo y el ecologismo. (shrink)

A complete history of Islamic political thought from early Islam to the present Now in its 2nd edition, this textbook describes and interprets all schools of Islamic political thought, their origins, inter-connections and meaning. It examines the Qur'an, the early Caliphate, classical Islamic philosophy and the political culture of the Ottoman and other empires. It covers major thinkers such as Averroes and Ibn Taymiyya as well as a number of lesser authors, and Ibn Khaldun is presented as one of the (...) most original political theorists ever. It draws on a wide range of sources including writings on religion, law, philosophy and statecraft expressed in treatises, handbooks and political rhetoric. The new edition analyses the connections between religion and politics, covering the most recent developments in Islamic political thought and the most recent historical scholarship. It ends with a critical survey of reformism and Islamism from the late-19th century up to the present day. (shrink)

Achieving space domain awareness requires the identification, characterization, and tracking of space objects. Storing and leveraging associated space object data for purposes such as hostile threat assessment, object identification, and collision prediction and avoidance present further challenges. Space objects are characterized according to a variety of parameters including their identifiers, design specifications, components, subsystems, capabilities, vulnerabilities, origins, missions, orbital elements, patterns of life, processes, operational statuses, and associated persons, organizations, or nations. The Space Object Ontology provides a consensus-based realist framework (...) for formulating such characterizations in a computable fashion. Space object data are aligned with classes and relations in the Space Object Ontology and stored in a dynamically updated Resource Description Framework triple store, which can be queried to support space domain awareness and the needs of spacecraft operators. This paper presents the core of the Space Object Ontology, discusses its advantages over other approaches to space object classification, and demonstrates its ability to combine diverse sets of data from multiple sources within an expandable framework. Finally, we show how the ontology provides benefits for enhancing and maintaining longterm space domain awareness. (shrink)

Some combinations of attitudes--of beliefs, credences, intentions, preferences, hopes, fears, and so on--do not fit together right: they are incoherent. A natural idea is that there are requirements of "structural rationality" that forbid us from being in these incoherent states. Yet a number of surprisingly difficult challenges arise for this idea. These challenges have recently led many philosophers to attempt to minimize or eliminate structural rationality, arguing that it is just a "shadow" of "substantive rationality"--that is, correctly responding to one's (...) reasons. -/- In *Fitting Things Together*, Alex Worsnip pushes back against this trend--defending the view that structural rationality is a genuine kind of rationality, distinct from and irreducible to substantive rationality, and tackling the most important challenges for this view. In so doing, he gives an original positive theory of the nature of coherence and structural rationality that explains how the diverse range of instances of incoherence can be unified under a general account, and how facts about coherence are normatively significant. He also shows how a failure to focus on coherence requirements as a distinctive phenomenon and distinguish them adequately from requirements of substantive rationality has led to confusion and mistakes in several substantive debates in epistemology and ethics. -/- Taken as a whole, Fitting Things Together provides the first sustained defense of the view that structural rationality is a genuine, autonomous, unified, and normatively significant phenomenon. (shrink)

The present study investigated whether individual differences between psychologists in thinking styles are associated with accuracy in diagnostic classification. We asked novice and experienced clinicians to classify two clinical cases of clients with two co-occurring psychological disorders. No significant difference in diagnostic accuracy was found between the two groups, but when combining the data from novices and experienced psychologists accuracy was found to be negatively associated with certain decision making strategies and with a higher self-assessed ability and preference for a (...) rational thinking style. Our results underscore the idea that it might be fruitful to look for explanations of differences in the accuracy of diagnostic judgments in individual differences between psychologists (such as in thinking styles or decision making strategies used), rather than in experience level. (shrink)

Does the unconscious exist? Cultural critic Antony Easthope answers with a witty, lucid, informed "yes" and draws out its implications for the way we live, how we enjoy art, and how we think about people in society and history. Drawing on the writings of Freud and Lacan, he argues that the study of the unconscious is a way of analyzing meanings across culture as an effect of desire. Easthope tests for unconscious significance in an amazing variety of examples, including (...) jokes, Tampax advertisements, Hamlet , Hitchcock's Psycho , the life and death of Princess Di, Terminator 2 , Bob Geldof's autobiography, and the film Titanic. (shrink)

Rather than entailing that a particular outcome will occur, many scientific theories only entail that an outcome will occur with a certain probability. Because scientific evidence inevitably falls short of conclusive proof, when choosing between different theories it is standard to make reference to how probable the various options are in light of the evidence. A full understanding of probability in science needs to address both the role of probabilities in theories, or chances, as well as the role of probabilistic (...) judgment in theory choice. In this chapter, the author introduces and distinguishes the two sorts of probability from one another and attempt to offer a satisfactory characterization of how the different uses for probability in science are to be understood. A closing section turns to the question of how views about the chance of some outcome should guide our confidence in that outcome. (shrink)

This study proposes that Neoplatonism, while not a modern philosophy, is philosophy in the modern sense. Lloyd analyzes the key structures that underlie the dogmas of the Neoplatonic world picture, including the concept of emanation, the return of the soul to the One, the place of mystical knowledge, epistemology, and Porphyry's theory of predication, and shows that they rest on original but intelligible concepts and arguments.

For a novice this book is a mathematically-oriented introduction to modal logic, the discipline within mathematical logic studying mathematical models of reasoning which involve various kinds of modal operators. It starts with very fundamental concepts and gradually proceeds to the front line of current research, introducing in full details the modern semantic and algebraic apparatus and covering practically all classical results in the field. It contains both numerous exercises and open problems, and presupposes only minimal knowledge in mathematics. A specialist (...) can use the book as a source of references. Results and methods of many directions in propositional modal logic, from completeness and duality to algorithmic problems, are collected and systematically presented in one volume. (shrink)

Gender dysphoria is a persistent distress about one’s assigned gender. Referrals regarding gender dysphoria have recently greatly increased, often of a form that is rapid in onset. The sex ratio ha...

Many researchers believe the tremendous industrial development over the past two centuries is unsustainable because it has led to unintended ecological deterioration. Despite the ever-growing attention sustainable supply-chain management has received, most SSCM research and models look at the consequences, rather than the antecedents or motives of such responsible practices. The few studies that explore corporate motives have remained largely qualitative, and large-scale empirical analyses are scarce. Drawing on multiple theories and combining supply-chain and business ethics literature, we purport that (...) instrumental, relational, and moral motives are behind a firm’s engagement in SSCM practices. Specifically, we examine the links between corporate motives, SSCM practices, and firm performance. Using a sample of 259 supply-chain firms in Germany, we empirically test five hypothesized relationships. Our results reveal that relational and moral motives are key drivers, and that firms exhibiting high levels of moral obligations tend to outperform those primarily driven by amoral considerations. Findings of this study contribute to multiple literatures espousing sustainability management and can help policy makers, stakeholder groups, and scholars develop more robust strategies for encouraging firms to practice SSCM. (shrink)