Author note: Penny A. Weiss, Associate Professor of Political Science at Purdue University, is the author of Gendered Community: Rousseau, Sex, and Politics. Marilyn Friedman, Associate Professor of Philosophy at Washington University, is the author of What Are Friends For? Feminist Perspectives on Personal Relationships and Moral Theory.

Kuala Lumpur is a diverse city representing many different religions and nationalities. Recent government policy has actively promoted unity and cohesion throughout the city; and the country of Malaysia, with the implementation of a programme called 1Malaysia. In this book, the authors investigate the aims of this programme – predominantly to unify the Malaysian society – and how these objectives resonate in the daily spatial practices of the city’s residents. -/- This book argues that elements of urban infrastructure could work (...) as an essential mediator ‘beyond community’, allowing inclusive social structures to be built, despite cultural and religious tensions existing within the city. It builds on the premise of an empirical study which explores the ways in which different communities use the same spaces, supported through the implementation of a theoretical framework which looks at both Western and Islamic conceptualisations of the notion of community. Through the analysis of Kuala Lumpur, this book contributes towards the creation of more inclusive places in multi-ethnic, multi-cultural and multi-religious communities across the world. (shrink)

The adverse effects of the Covid-19 pandemic have exposed the lack of multi-scalar community resilient strategies that catalyze the development of alternative coping mechanisms for future challenges. To address the immediate needs of vulnerable and marginalized groups, especially in times of crisis, as evidenced by the pandemic, micro-networks within communities have mitigated and reduced harm through self-devised ingenuity based on local ways of life. Socio-spatial micro-networks have the potential to empower communities to self-organize, engage, collaborate, co-design, co-build, and connect (...) with other communities to improve their resilience. This paper focuses on the impact of micro-networks of care, participatory action research, community health, solidarity and mutual aid in Nairobi (Kenya), comparing their resilience strategies, pre- and post Covid-19 pandemic era. Through analytical, empirical, and comparative studies, this paper envisions viable ways of augmenting and enhancing self-devised, self-sufficient, and resilient culture in marginalized communities in Africa and worldwide. -/- . (shrink)

This volume provides a comprehensive account of Wilhelm Röpke as a liberal political economist and social philosopher. Wilhelm Röpke was a key protagonist of transatlantic neoliberalism, a prominent public intellectual and a gifted international networker. As an original thinker, he always positioned himself at the interface between political economy and social philosophy, as well as between liberalism and conservatism. Röpke’s endeavors to combine these elements into a coherent whole, as well as his embeddedness in European and American intellectual networks of (...) liberal and conservative thinkers, are a central theme throughout the book. The volume includes papers by international experts from a conference in Geneva on the occasion of the 50th anniversary of Röpke’s passing. The first part focuses on new biographical insights into his exile years in Istanbul and Geneva, while the second part discusses his business cycle theory in the context of the Great Depression, and the third part elaborates on his multifaceted social philosophy. Wilhelm Röpke was among the most important thinkers within the classical liberal revival post-WWII, with intriguing tensions between liberalism and conservatism. A highly recommended volume. –– Peter J. Boettke, 2016-2018 President of the Mont Pèlerin Society and Professor of Economics and Philosophy, George Mason University This important collection of papers provides an in-depth assessment of Wilhelm Röpke’s contributions, placing him in the context of his time. A fine contribution. –– Bruce J. Caldwell, Director of the Center for the History of Political Economy and Research Professor of Economics, Duke University. (shrink)

Today, the earth is an interconnected globe humming with electronic transmissions-a chattering planet nestled in the provident silence of space. The ethical question is whether this is contributing to authentic human development and helping individuals and peoples to be true to their transcendent destiny. The new media are powerful tools for education, cultural enrichment, commercial activity, political participation, intercultural dialogue and understanding. They also can serve the cause of religion. Yet the new information technology needs to be informed and guided (...) by solidarity in the service of the common good bridging the digital divide within and among nations. The value-laden message of Western secular culture to people and traditional societies in many cases ill-prepared to evaluate it leads to widespread crisis, for example, in regard to marriage and family life. This technology can be a means for solving human problems, promoting the integral development of persons, creating a world governed by justice, peace, and love. It also can help men and women in their age-old search for self-understanding. Like today's world itself, the world of media, including the Internet, has been brought by Christ, inchoately yet truly, within the boundaries of the kingdom of God and placed in service to the word of salvation. (shrink)

in a very different sense, to refer to the cultural community, or cultural structure, itself On this view, the cultural community continues to exist even when its members arc free to modify the character of the culture, should they find its traditional ...

This present article explores the effects of cultural value, economic prosperity, and community mental wellbeing through multi-sectoral infrastructure growth projects under the Belt and Road Initiative. The implications of the social exchange theory are applied to observe the support of the local community for the China-Pakistan Economic Corridor. This study explores the CPEC initiative, it’s direct social, cultural, economic development, and risk of environmental factors that affect residents’ lives and the local community’s wellbeing. CPEC is a multibillion-dollar (...) project to uplift economic growth and free trade between Pakistan, China, and other regional stakeholders. Although CPEC is still in its initial phases with partial startups, policymakers and government officials claim this mega project as a “game-changer” in the region, mainly for Pakistan and China. This gigantic project offers the significant potential to generate business slews and employment opportunities with international outreach. Due to the term’s newness, numerous studies have recently explored the macro and microeconomic benefits of the CPEC initiatives; still, these projects are theoretical. The existing literature insufficiently explored how helpful CPEC would be to a specific group and how residents perceive its advantages. This study fills in the literature gaps and explores the likely advantageous potential of the CPEC for the regional states. The study applied a convenient sampling technique for the data collection process. It used a mixed-method approach to gain scientific results, with a standardized questionnaire survey of 459 people from five major cities of Pakistan. The study results designate that residents believe that CPEC infrastructure projects will significantly improve residents’ life quality through more job openings and community poverty reduction. Still, they raised their concerns regarding environmental protection issues in the region. The findings specified that residents had an optimistic approach to better educational productivity by adopting environment-oriented policies. Policymakers should establish new CPEC study centers in different areas, and investors should be encouraged to participate in the industrial sector. Officials can overwhelm community worries about environmental degradation. Government officials in both countries can utilize the findings to raise public awareness about CPEC’s social, economic, cultural, mental wellbeing, and ecological implications. (shrink)

A key distinction in ethics is between members and nonmembers of the moral community. Over time, our notion of this community has expanded as we have moved from a rationality criterion to a sentience criterion for membership. I argue that a sentience criterion is insufficient to accommodate all members of the moral community; the true underlying criterion can be understood in terms of whether a being has interests. This may be extended to conscious, self-aware machines, as well (...) as to any autonomous intelligent machines. Such machines exhibit an ability to formulate desires for the course of their own existence; this gives them basic moral standing. While not all machines display autonomy, those which do must be treated as moral patients; to ignore their claims to moral recognition is to repeat past errors. I thus urge moral generosity with respect to the ethical claims of intelligent machines. (shrink)

This paper traces an expanded ethical perspective for youth and community work (YCW) practice in response to the climate and biodiversity crises. Discussing ecological ethics, we problematise the liberal humanist emphasis on utilitarianism and reject it as inappropriate for YCW in these times. Instead, we argue for an ecocentric practice ethic which intrinsically values the non-human world. To advance an ecocentric ethical perspective for YCW we draw on decolonial and posthuman theory. Inspired by a Freirean dialogical approach, we apply (...) these theoretical domains as lenses to problematise YCW practice, seeking a generative dialogue between perspectives. Through this, we identify three emergent tasks for ecocentric YCW: (a) thinking and acting beyond the individual; (b) cultivating reciprocal care and connection and (c) practicing critical pedagogies of place. This third element builds on YCW's social pedagogic tradition and provides a practical means to incorporate ecocentric ideas into practice. We conclude that, given the unprecedented implications of climate crises and biodiversity collapse, a YCW ethics that does not consider these implications for young people is insufficient for the context of practice today. Enacting an ecocentric YCW ethics requires ongoing collective praxis and dialogue between young people, practitioners, educators, managers and students. (shrink)

This is an interview by the Erasmus Journal for Philosophy and Economics with Robert Sugden. The interview covers the intellectual trajectory of Sugden, from his early critique of Amartya Sen’s liberalism, to his interactions with James Buchanan and his contributions to behavioural economics. A major theme in the interview is Sugden’s development of a rival program of normative economics based on modern behavioural economics. The interview also discusses Sugden’s recent book The Community of Advantage which synthesizes many of the (...) themes he worked on. (shrink)

This article examines the church as a trinitarian hermeneutical community through the insights of Vanhoozer and the speech act theory. Vanhoozer explained that through the speech act theory, the church should accept the Bible as a communication act of the Triune God and interpret the Triune God in it, and the church should live a life representing the Triune God. This article agrees with his argument, but as there is a point to revise and supplement his discussion from the (...) speech act theory, it re-examines the church as a trinitarian interpretive community. This explains the unification of the epistemological (revelational), ontological and relational perspectives of the Triune God by not separating the immanent Trinity from the economic Trinity. Also, Trinitarianism as a communicator is used to account for the relationship and activity of the Triune God’s perichoresis in the church community and the church in the interpretive community.Contribution: This article engages the church as a trinitarian hermeneutical community of Vanhoozer, and it redeems and reconsiders his argument in the speech act theory. By explaining the communication behaviour of the Trinity and the church, it describes the activities of the Triune God and the appearance of the church, living and working in the church community. (shrink)

Energy justice literature generally treats its three tenets, distributional justice, procedural justice and recognition justice, as separate and independent issues. These are seen as separate dimensions by which criteria can be formulated for a just state of affairs. And a just state of affairs regarding energy should fulfill all criteria. However, we show, using empirical research on six European energy communities that the tenets of energy justice are interdependent and negotiated in practice. We show this interdependency using three core concerns (...) of justice—risk, effort and power—which we identified through our empirical work. Our findings reveal that community members are often willing to take risks and put in effort, if they are compensated with more power within the community. Similarly, members are willing to compromise power if no effort or risk-taking is required from them. This demonstrates the interdependency of the tenets “procedural justice” and “distributional justice” within energy communities. We reflect on the need for energy justice theory and policymakers to recognize the significance of this interdependency. (shrink)

ABSTRACT:We examine whether religion influences company decisions related to corporate community involvement. Employing a large US sample, we show that the CCI initiatives of a company are positively associated with the level of Christian religiosity present in the region within which that company’s headquarters is located. This association persists even after we control for a wide range of firm characteristics and after we subject our results to several econometric tests. These results support our religious morality hypothesis which holds that (...) companies headquartered in regions with higher levels of Christian religiosity will engage in more CCI initiatives. We also find that while Catholic and mainline Protestant religiosity have a positive influence on firms’ CCI initiatives, evangelical Protestant religiosity does not. This supports our differentiated responses hypothesis which holds that institutional differences among religious groups will produce different effects on companies’ CCI. This hypothesis is based on institutional theory. (shrink)

Place-based education is founded on the idea that the student’s local community is one of their primary learning resources. Place-based education’s underlying educational principle is that students need to first have an experiential understanding of the history, culture, and ecology of the environment in which they are situated before tackling broader national and global issues. Such attempts are a step in the right direction in dealing with controversial issues in a democracy by providing resources for synthesising curriculum though theory (...) (curriculum content, including traditional subjects) and practice (practical learning as experiential education). Nevertheless, many place-based accounts discount Indigenous conceptions of place, which are integral to Indigenous ways of knowing, being and doing, especially in relation to the ontological relationship to Land and Country. Indigenous philosophy has the potential to inform what place-based education means by students developing a ‘sense of place’ when engaging with local communities as their ‘own’ place. In this article we re-imagine the community of inquiry as a place-responsive pedagogy by learning from Indigenous philosophy, and recentring Indigenous notions of place in experiential learning. In addition to exploring the pedagogical potential of a place-responsive account of the community of inquiry, we look to the implications for teacher preparation. (shrink)

As G. A. Cohen’s camping trip argument shows, community is an important value. But is there anything particularly socialist about it? Critics suggest not. Jason Brennan argues that we don’t need socialist institutions to secure community; capitalist ones will do just fine. Louis-Philippe Hodgson argues, in a similar spirit, that we don’t need explicitly socialist principles to secure community; standard-issue liberal egalitarian ones (like Rawls’s) suffice. But these critics are mistaken. Pace Brennan, I show that capitalism inevitably (...) runs roughshod over community. Pace Hodgson, I show that Rawls’s justice as fairness cannot, absent explicitly socialist supplementation, adequately protect community. In sum, I show that advocates of community must also, and for that reason, be advocates for distinctively socialist principles and institutions. Or, in a slogan: no community without socialism. (shrink)

We provide a justification for political liberalism’s Reciprocity Principle, which states that political decisions must be justified exclusively on the basis of considerations that all reasonable citizens can reasonably be expected to accept. The standard argument for the Reciprocity Principle grounds it in a requirement of respect for persons. We argue for a different, but compatible, justification: the Reciprocity Principle is justified because it makes possible a desirable kind of political community. The general endorsement of the Reciprocity Principle, we (...) will argue, helps realize joint political rule and relationships of civic friendship. The main obstacle to the realization of these values is the presence of reasonable disagreement about religious, moral, and philosophical issues characteristic of liberal societies. We show the Reciprocity Principle helps to overcome this obstacle. (shrink)

Is socialism morally preferable to free market capitalism? G. A. Cohen (2009) has argued that even when the economic inequalities produced by free markets are not the result of injustice, they nevertheless ought to be avoided because they are community undermining. As free markets inevitably lead to economic inequalities and Socialism does not, Socialism is morally preferable. This argument has been the subject of recent criticism. Chad Van Schoelandt (2014) argues that it depends on a conception of community (...) that is incompatible with pluralism while Richard Miller (2010) argues that it rules out individualistic pursuits. I will show that both of these objections rest upon a misreading of Cohen’s argument. (shrink)

Ethics and the Community of Inquiry gets to the heart of democratic education and how best to achieve it. The book radically reshapes our understanding of education by offering a framework from which to integrate curriculum, teaching and learning and to place deliberative democracy at the centre of education reform. It makes a significant contribution to current debates on educational theory and practice, in particular to pedagogical and professional practice, and ethics education.

In this article, Roberto Esposito lays out the genealogical pathways linking the three major concepts around which his most recent work has wound its way: community, immunity, and biopolitics. Although immunity is necessary to the preservation of our life, when driven beyond a certain threshold it forces life into a sort of cage where not only our freedom gets lost but also the very meaning of our existence – that opening of existence outside itself that takes the name of (...) communitas. A hermeneutics informed by immunity can allow the category of community to regain a new political significance, without ending up in a substantialist metaphysics. This task is dictated by the urgent need for an affirmative biopolitics – a horizon of meaning – in which life would no longer be the object but somehow the subject of politics. But what sort of shape would this take? Where would we trace its symptoms? And with what objectives? A preliminary answer focuses on breaking the vise grip between public and private that threatens to crush the common, by seeking instead to expand the space of the common, in the fight, for example, against the planned privatization of water and the battle over energy sources. (shrink)

I attempt to vindicate our authority to create new practical reasons for others by making choices of own own. In The Doctrine of Right Kant argues that we have an obligation to leave the Juridical State of Nature and found the state. In a less familiar passage in Religion within the Bounds of Mere Reason he argues for an obligation to leave what he calls the Ethical State of Nature and join together in the Moral Community. I read both (...) texts as addressing and trying to resolve a tension between our individual freedom and our authority to make claims on one another. I explicate the political argument, and then develop the view that Kant sketches in the Religion, arguing that regarding others as capable of making choices that give you reasons to act is a condition of the full exercise of your autonomy. (shrink)

The dominant language of politics in the United States has been political individualism, with minimal restrictions on property and personal, voluntary conduct. But there are second languages of community that stress cooperation and group action. These second languages include the constitutional tradition for public health. Public health offers a community justification for paternalistic measures that, for example, discourage smoking or require seatbelts.

Chimpanzees, bonobos, and human foragers share a fission-fusion social system and a mating system of joint male resource defense polygyny. Within-community skew in male strength varies among and within species. In this study, we extend a mathematical model of within-group male coalition formation among primates to derive the conditions for between-community conflicts in the form of raids. We show that the main factor affecting the presence of successful raiding is the likelihood of major discrepancies in party strength, which (...) are set by party size distributions (and thus community size) and the skew in strength. This study confirms the functional similarities between the raiding of chimpanzees and human foragers, and it supports the “imbalance of power” hypothesis for raiding. However, it also proposes two amendments to this model. First, the absence of raiding in bonobos may be attributable more to potential female involvement in defense against raids, which increases the size of defensive coalitions. Second, the model attributes some of the raiding in humans to major contrasts in instantaneous fighting ability created by surprise raids on unarmed victims; it also draws attention to the distinction between minor raids and major raids that involve multiple bands of the same community. (shrink)

Community engagement is increasingly promoted as a marker of good, ethical practice in the context of international collaborative research in low-income countries. There is, however, no widely agreed definition of community engagement or of approaches adopted. Justifications given for its use also vary. Community engagement is, for example, variously seen to be of value in: the development of more effective and appropriate consent processes; improved understanding of the aims and forms of research; higher recruitment rates; the identification (...) of important ethical issues; the building of better relationships between the community and researchers; the obtaining of community permission to approach potential research participants; and, the provision of better health care. Despite these diverse and potentially competing claims made for the importance of community engagement, there is very little published evidence on effective models of engagement or their evaluation. (shrink)

The article starts by arguing that seeing the firm as a mere nexus of contracts or as an abstract entity where different stakeholder interests concur is insufficient for a “humanistic business ethos”, which entails a complete view of the human being. It seems more appropriate to understand the firm as a human community, a concept which can be found in several sources, including managerial literature, business ethics scholars, and Catholic Social Teaching. In addition, there are also philosophical grounds that (...) support the idea of business as a human community. Extending this concept, and drawing from some Phenomenological-Personalist philosophers, we propose that the firm should be seen as a particular “community of persons” oriented to providing goods and services efficiently and profitably. Being a “community of persons” emphasizes both individuals and the whole, and makes explicit the uniqueness, conscience, free will, dignity, and openness to human flourishing. This requires appropriate communication about and participation in matters which affect people’s life, and makes it essential to cooperate for the common good of the business firm and the society. (shrink)

This chapter argues against a new and perhaps more benign way of classifying Nietzsche as a political conservative. It also adds to the argument that even though Nietzsche is seen as more leftist than he appears, he is not an egalitarian. It does so by making an extended and detailed case against Julian Young’s claim that the flourishing of the community is Nietzsche’s highest value. The final section suggests that Nietzsche’s view might nevertheless be able to accommodate richer notions (...) of community value than is commonly supposed—one that, in important respects, is similar to the value that he attributes to the exceptional individual. (shrink)

This paper examines the outcomes of Preserving the Past Together, a workshop series designed to build the capacity of local heritage managers to engage in collaborative and community-based approaches to archaeology and historic preservation. Over the past two decades practitioners of these approaches have demonstrated the interpretive, methodological, and ethical value of integrating Indigenous perspectives and methods into the process and practice of heritage management and archaeology. Despite these benefits, few professional resources exist to support the development of collaborative (...) relationships between local heritage managers and Tribal nations. Filling this need, Preserving the Past Together’s interactive workshops and keynote lectures involved participants in a discussion of the central themes in collaborative and Indigenous approaches to archaeology today, highlighting the local challenges and opportunities that exist for archaeologists, heritage managers, and Tribal nations to work together to care for the past. This paper presents an overview of the event series’ goals, the strategies it used to foster collaboration among the diverse stakeholders of the Salish Sea, and the next steps the project’s co-directors are taking to further support communication and collaboration between stewards and stakeholders in the Pacific Northwest. (shrink)

According to the Economic Survey of India, 2012–2013, the real estate sector contributed 5.9 % of the India’s total Gross Domestic Product in the Financial Year 2011–2012, while remaining the second largest employment generator after agriculture in India. The urban population in India is projected to touch 600 million by 2030, from 377 million in 2011, thereby fuelling a housing shortage of around 26 million. However, the perception of Construction industry, like other sectors of the economy, is that of creating (...) “human habitat in a manner generally focussed on profitability without consideration of its long-term impacts.” Under such circumstances, Tata Housing Development Company Limited, a closely held Public Limited Company under 99.86 % subsidiary of Tata Sons, is the first Indian real estate company to have reported the triple bottom-line Global Reporting Initiative G4 Sustainability Reporting Guidelines in its Sustainability Report FY 2013–2014. THDCL aims to volunteer its resources to the extent it can reasonably afford, to sustain the environment and to improve the quality of life of the people of the area in which it operates. This Situational Case Study, targeted towards management students and practitioners, and social and developmental workers in the areas of Corporate Governance, Strategic Management, Business Environment, Business Policy and Community Welfare, aims to identify the community engagement model of THDCL; analyse it in terms of its implementation and impact; and initiate discussion about the role of strategic partnerships under Corporate Social Responsibility in an emerging economy. This work may be used for developmental related workshops/training programmes for students and working professionals of innovation, CSR, sustainability, social and developmental sectors and shared, among others, in various Chambers of Commerce and Academic forums on the same. It is, however, not intended to serve as an endorsement, source of data or illustration of effective or ineffective management. Certain names and information could have been disguised for confidentiality. (shrink)

This paper critically examines a particular strategy for resolving the central ethical dilemma associated with randomized clinical trials — the “community equipoise” strategy . The dilemma is that RCTs appear to violate a physician's duty to choose that therapy which there is most reason to believe is in the patient's best interest, randomizing patients even once evidence begins to favor one treatment. The community equipoise strategy involves the suggestion that our judgment that neither treatment is to be preferred (...) is to be assessed according to a community rather than an individual standard. Thus, though a physician may personally believe that there is some reason to prefer one treatment, patients can legitimately be randomized if there remains disagreement in the community of medical professionals. Rationales in favor of this conception include the following: medical knowledge is best understood as residing in the community, the judgments of others count as evidence, and so should change one's own opinion, subjects would not be better off outside the trial, and the point of any trial is the resolution of dispute in the medical community. I critically examine these rationales and argue that they are insufficient. Amongst the problems are tensions between various of these underlying rationales, and important ambiguities in just what the CE criterion is to amount to. Finally, I argue that even if use of CE was justified, it would not justify carrying out RCTs anywhere near long enough to discharge our duty to gain reliable knowledge on which to base safe and effective medical practice. Hence, we need some different justification for carrying out RCTs. (shrink)

Authentic community engagement in Indigenous communities insists on the exercise of tribal sovereignty over research. American Indian and Alaska Native tribes are sovereign Nations with uni...

The past century has seen various studies on the nature of Matthew’s community, and conclusions are still being debated. The study on which this article is based acknowledges the past studies, but further proposes that the nature of the Matthean community was one of coexistence. The Matthean community implied in the book of Matthew coexisted in three ways. Firstly, Jews and Gentiles coexisted within the community: the Jewish–Christian-centred community had started to accept Gentiles and became (...) a community where Gentiles and Jews lived together. Secondly, the community was in a state where both the Jewish law and the teachings of Jesus were followed. Finally, the community tended to set both Jews and Gentiles as targets for the mission. This means that there was missionary coexistence within the community. These three main reasons are the basis for the claim that the Matthean community maintained the nature of coexistence. (shrink)

In The Community Reconstructs James Campbell explores the Pragmatists' contributions to American social thought, drawing upon the writings of William James, John Dewey, George Herbert Mead, James Hayden Tufts, and their various critics.

Over the last two decades the work of Jean-Luc Nancy and Giorgio Agamben has attracted widespread attention both within philosophy and more broadly across the human sciences. Central to the thinking of Nancy and Agamben is a shared theory of community that offers a model of resistance to oppressive power through radical passivity. This article argues that this model inherits the inadequacies of Martin Heidegger’s attempts to conceptualize society and history. More specifically, Heidegger’s understanding of collective history in terms (...) of ‘destiny’ implicitly regulates the figure of community proposed by Nancy and Agamben. This alignment with the Heideggerian notion of destiny means that these later thinkers fail to offer a credible model of resistance in terms of concretely determined means of productive counter-practices. As a consequence the usefulness of the thinking of Nancy and Agamben as a conceptual framework for emancipatory politics is at best extremely limited. (shrink)