We investigate what drives responsible investment of European pension funds. Pension funds are institutional investors who assure the income of part of the population for a long period of time. Increasingly, stakeholders hold pension funds accountable for the non-financial consequences of their investments and many funds have engaged in responsible investing. However, it appears that there is a wide difference between pension funds in this respect. We investigate what determines pension funds’ responsible investments on the basis of a survey of (...) more than 250 pension funds in 15 European countries in 2010. We use multinomial logistic regression and find that especially legal origin of the country, ownership of the pension fund and fund size-related variables are to be associated with pension funds′ responsible investment. For fund size, we establish a curvilinear relationship; especially the smallest and largest pension funds in the sample tend to engage with responsible investing. (shrink)

The purpose of this study was to illuminate the ethically difficult situations experienced by care providers working in a nursing home. Individual interviews using a narrative approach were conducted. A phenomenological-hermeneutic method developed for researching life experience was applied in the analysis. The findings showed that care providers experience ethical challenges in their everyday work. The informants in this study found the balance between the ideal, autonomy and dignity to be a daily problem. They defined the culture they work in (...) as not supportive. They also thought they were not being seen and heard in situations where they disagree with the basic values of the organization. The results are discussed in terms of Habermas’s understanding of modern society. Care settings for elderly people obviously present ethical challenges, particularly in the case of those suffering from dementia. The care provider participants in this study expressed frustration and feelings of powerlessness. It is possible to understand their experiences in terms of Habermas’s theory of modern society and the concept of the system’s colonization of the life world. (shrink)

This is s review essay on Steven J. Brams's "Superior Beings".

What does it mean to get hooked by a work, whether a bestseller or a classic, a TV series or a painting in a museum? What is this aesthetic experience that makes us feel captivated? What do works of art do, and how, in particular, do they bind us to them? In "Hooked," Rita Felski builds an aesthetics premised on our attachments rather than our free agency and challenges the ethos of critical aloofness that is so much a part (...) of modern intellectuals' self-image. The result is sure to be as widely read, and as controversial, as Felski's 2015 book, "The Limits of Critique." Felski looks at several "attachment devices." One of these is "attunement"--those affinities and stirrings that often fall below the threshold of consciousness. Why, for example, are we drawn to a painting or piece of music in ways we struggle to explain, while being left cold by others whose merits we duly acknowledge? Another attachment device is "identification"--a widespread response to fiction that is often invoked by critics but usually treated as synonymous with either identity or empathy. But Felski shows that identifying has no neat fit with identity categories, and it can trigger ethical, political, or intellectual affinities that have little to do with co-feeling. What people most commonly identify with, Felski argues, are characters who are alluring, arresting, or alive, not in spite of their aesthetic qualities but because of them. This kind of identification is not limited to naïve readers or over-invested viewers, but is also a defining aspect of what scholars in the humanities do. Relatedly, academic "interpretation" emerges here as another circuit of connection: critics forge ties to the works they explicate, the methods they use, the disciplinary identities they inhabit. "Hooked" returns us to the fundamentals of aesthetic experience, showing that the social meanings of artworks do not lie encrypted in their depths, within reach only of expert critics, but are generated within the embrace of captivated audiences. (shrink)

This article introduces comparative process tracing as a two-step methodological approach that combines theory, chronology, and comparison. For each studied case, the processes leading “from A to B” are reconstructed and analyzed in terms of ideal-type social mechanisms and then compared by making use of the identified mechanisms and ideal-type periodization. Central elements of CPT are path dependence, critical junctures and focal points, social mechanisms, context, periodization, and counterfactual analysis. The CPT approach is described, discussed, and compared with more formal (...) and deterministic forms of process tracing, which are found to be less fruitful for systematic comparison. (shrink)

This article elaborates on Christopher Norris's claim that certain aspects of Derrida's work are amenable to formalisation in modal-logical terms. Norris contends that any adequate analysis of the logic behind Derrida's work must provide an account of the notions of possibility, necessity, and necessary possibility, particularly as they are related to Derrida's notion of iterability. This article examines the further hypothesis that Derrida's understanding of modality, according to which possibilities must be accounted for even if they are never realised, might (...) even better be described in terms of possible worlds. In possible-worlds semantics, the conceptual meaning of a statement is constituted by the set of alternative contexts in which that statement is true. This article argues, however, that possible-worlds semantics would be unthinkable without the experience that one referent can be substituted for another. The possibility of this experience is best described in Derridean terms. Read through Derrida's thought of the trace, the properly semantic substitutions may come to be seen as dependent on the substitution of the thing for itself; on what Derrida calls ‘the substitution of the unique for the unique’. (shrink)

From the 1980s onward income inequality increased in many advanced countries. It is very difficult to account for the rise in income inequality using the standard labour supply/demand explanation. Fiscal redistribution has become less effective in compensating increasing inequalities since the 1990s. Some of the basic features of redistribution can be explained through the optimal tax framework developed by J.A. Mirrlees in 1971. This Element surveys some of the earlier results in linear and nonlinear taxation and produces some new numerical (...) results. Given the key role of capital income in the overall income inequality it also considers the optimal taxation of capital income. It examines empirically the relationship between the extent of redistribution and the components of the Mirrlees framework. The redistributive role of factors such as publicly provided private goods, public employment, endogenous wages in the overlapping generations model and income uncertainty are analysed. (shrink)

Cowan's analysis of human short-term memory (STM) and attention in terms of processing limits in the range of 4 items (or “chunks”) is discussed from the point of view of cognitive neuroscience. Although, Cowan already provides many important theoretical insights, we need to learn more about how to build further bridges between cognitive psychology and cognitive neuroscience.

Public communication is secure if a hostile third-party cannot decode the messages exchanged by the communicating parties. In Nash equilibrium, communication by computationally unbounded players cannot be secure. We assume complexity averse players, and show that a simple, secure, and costless communication protocol becomes available as the marginal complexity cost tends to zero.

We discuss the relationships between positional rules (such as plurality and approval voting as well as the Borda count), Dodgson’s, Kemeny’s and Litvak’s methods of reaching consensus. The discrepancies between methods are seen as results of different intuitive conceptions of consensus goal states and ways of measuring distances therefrom. Saari’s geometric methodology is resorted to in the analysis of the consensus reaching methods.

This book re-assesses the life and legacy of Swami Vivekananda from the vantage point of socially-engaged religion in a time of global dislocations and inequities. Due to the complexity of Vivekananda as a historical figure on the cusp of a new era, few works offer a nuanced, academic examination of his liberative vision and legacy.

It is well-known that different social choice procedures often result in different choice sets. The article focuses on how often this is likely to happen in impartial cultures. The focus is on Borda count, plurality method, max-min method and Copeland's procedure. The probabilities of Condorcet violations of the Borda count and plurality method are also reported. Although blatantly false as a descriptive hypothesis, the impartial culture assumption can be given an interpretation which makes the results obtained in impartial cultures particularly (...) significant, viz. the probabilities of deviations in choice sets indicate how far apart are the intuitions underlying various choice procedures. -/- . (shrink)

The difficulty of making social choices seems to take on two forms: one that is related to both preferences and the method used in aggregating them and one which is related to the preferences only. In the former type the difficulty has to do with the discrepancies of outcomes resulting from various preference aggregation methods and the computation of winners in elections. Some approaches and results which take their motivation from the computability theory are discussed. The latter ‘institution-free’ type of (...) difficulty pertains to solution theory of the voting games. We discuss the relationships between various solution concepts, e.g. uncovered set, Banks set, Copeland winners. Finally rough sets are utilized in an effort to measure the difficulty of making social choices. (shrink)

Across two studies, a wide age range of participants was interviewed about the nature of death. All participants were living in rural Madagascar in a community where ancestral beliefs and practices are widespread. In Study 1, children (8–17 years) and adults (19–71 years) were asked whether bodily and mental processes continue after death. The death in question was presented in the context of a narrative that focused either on the corpse or on the ancestral practices associated with the afterlife. Participants (...) aged 8 years and older claimed that death brings an end to most bodily and mental processes. Nevertheless, particularly in the context of the religious narrative, they claimed that certain mental processes continue even after death. This assertion of an afterlife was more evident among adults than children, especially with respect to cognitive processes, such as knowing and remembering. In Study 2, 5‐ and 7‐year‐olds were asked similar questions in connection with the death of a bird and a person. Seven‐year‐olds consistently claimed that bodily and mental processes cease at death, whereas 5‐year‐olds were unsystematic in their replies. Together, the two studies replicate and extend findings obtained with Western children showing that, in the course of development, different conceptions of death are elaborated—a biological conception in which death terminates living processes and a religious conception in which death marks the beginning of a new form of spiritual existence. (shrink)

During the past 40 years, the Philosophy for Children movement has developed a dialogical framework for education that has inspired people both inside and outside academia. This article concentrates on analysing the historical development in general and then taking a more rigorous look at the recent discourse of the movement. The analysis proceeds by examining the changes between the so-called first and second generation, which suggests that Philosophy for Children is adapting to a postmodern world by challenging the humanistic ideas (...) of first-generation authors. A new understanding of childhood is presented by second-generation authors as giving possibilities for the subject to emerge in truly philosophical encounters. This article tries to show some of the possibilities and limits of such an understanding by considering the views in the light of general educational theorisations concerning pedagogical action. The continental tradition of European educational discourse, especially in the German-speaking regions, has stressed a necessity for asymmetry in the educational relationship. This line of thought is in conflict with the idea of a symmetrical, communal emergent system, which seems to be at the heart of second-generation understanding of educational philosophical dialoguing. The concluding argument states that in education we are always confronted with questions about purpose and aims, which have a special character in relation to pure philosophy /dialogue, although the philosophical/dialogical dimension is necessary for the emergence of unique subjectivity. (shrink)