One of the important determinants of development during the transition to adulthood is the undertaking of social roles characteristic of adults, also in the area of finishing formal education, which usually coincides with beginning fulltime employment. In the study discussed in this paper, it has been hypothesized that continuing full-time education above the age of 26, a phenomenon rarely observed in Poland, can be considered as an unpunctual event that may be connected with difficulties in the process of identity formation. (...) Relationships between identity dimensions and identity statuses, and age and educational context were analyzed. 693 individuals aged 19-35 took part in the study. The participants attended three types of educational institutions: full-time university studies, part-time university studies, and full-time post-secondary school. Among the students of full-time university studies predictable dependencies, also in respect of highlevels of indicators of identity crisis and a high frequency of diffused identity occurrence, were observed. Such dependencies were not found in the group of full-time post-secondary school students. (shrink)

Introduction to the Institutional Logics Perspective -- Precursors to the Institutional Logics Perspective -- Defining the Inter-institutional System -- The Emergence, Stability and Change of the Inter-institutional System -- Micro-Foundations of Institutional Logics -- The Dynamics of Organizational Practices and Identities -- The Emergence and Evolution of Field-Level Logics -- Implications for Future Research.

It is widely acknowledged that categories play significant roles in the appreciation of artworks. This paper argues that the correct categories of artworks are institutionally established through social processes. Section 1 examines the candidates for determining correct categories and proposes that this question should shift the focus from category membership to appreciative behaviour associated with categories. Section 2 draws on Francesco Guala’s theory of institutions to show that categories of artworks are established as rules-in-equilibrium. Section 3 reviews the explanatory benefits (...) of this institutional theory of the correct category. [Winner of the 2022 Debates in Aesthetics Essay Prize]. (shrink)

Institutional economics and discourse theory stand unconnected next to each other, in spite of the fact that they both ask for the legitimacy of institutions (normative) and the functioning and effectiveness of institutions (positive). Both use as theoretical constructions rational individuals and the concept of consensus for legitimacy. Whereas discourse theory emphasizes the conditions of a legitimate consensus and could thus enable institutional economics to escape the infinite regress of judging a consensus legitimate, institutional economics has a tested social science (...) paradigm (rational choice) of explaining and predicting the functioning of institutions. The article outlines a theoretical synthesis of the two theories by finding points in common and possibilities of fruitful combinations concerning the problem of legitimacy, institutional design and effectiveness of legal norms. (shrink)

Early practitioners of the social studies of science turned their attention away from questions of institutionalisation, which had tended to emphasize macrolevel explanations, and attended instead to microstudies of laboratory practice. The author is interested in re-investigating certain aspects of institution formation, notably the formation of scientific, medical, and engineering disciplines. He emphasises the manner in which science as cultural practice is imbricated with other forms of social, political, and even aesthetic practices. The author considers the following topics: the organic (...) physics of 1847; the innovative research program of Carl Ludwig as a model for institutionalising science-based medicine, optics, painting, and ideology in Germany, 1845-95; the Haber-Bosch synthesis of ammonia; and the introduction of nuclear magnetic resonance instrumentation into the practice of organic chemistry. (shrink)

In times of climate change and public debt, a concern for intergenerational justice should lead us to have a closer look at theories of intergenerational justice. It should also press us to provide institutional design proposals to change the decision-making world that surrounds us. This book provides an exhaustive overview of the most important institutional proposals as well as a systematic and theoretical discussion of their respective features and advantages. It focuses on institutional proposals aimed at taking the interests of (...) future generations more seriously, and does so from the perspective of applied political philosophy, being explicit about the underlying normative choices and the latest developments in the social sciences. It provides citizens, activists, firms, charities, public authorities, policy-analysts, students, and academics with the body of knowledge necessary to understand what our institutional options are and what they entail if we are concerned about today's excessive short-termism. (shrink)

This paper provides an exploratory comparative assessment of the institutional pressures influencing corporate social responsibility in a developed country, UK, vs. a developing country, Brazil, based on a survey of different actors. Information on sustainability concerns, organizational strategies and mechanisms of pressure was collected through interviews with environmental regulatory agencies, financial institutions, media and non-governmental organizations. Our results confirm that the more advanced awareness and CSR responsiveness in the UK is a consequence of a predominance of coercive and normative forces (...) on the organizational field. The institutional forces tend to build a Brazilian organizational field that is relational based and risk intensive. The findings lend support to the view that CSR responses are unlikely to be easily transformed into uniform standardized practices across the globe. This paper contributes to a collective understanding of the organizational field and a common template for CSR in the context of developed and developing countries. (shrink)

In this paper, we are interested in the effects of institutional context on public attitudes towards climate policies, where institutions are defined as the conventions, norms and formally sanctioned rules of any given society. Building on a 2014 survey experiment, we conducted thirty qualitative interviews with car-owners in Oslo, Norway, to investigate the ways in which institutional context and political-value orientation affect public attitudes towards emissions policies. One context (presented as a text treatment) highlighted individual rationality, emphasising the ways in (...) which local pollution impacts the individual citizen; the other highlighted social rationality, emphasising the wider significance of carbon emissions and global responsibility for climate change. We analysed the effects of these contexts on attitudes, finding that institutional context influenced individuals' perspectives as well as their attitudes towards climate policies. Groups with different value orientations differed in terms of their evaluations but not their interpretations of these contexts. (shrink)

This book is a rebuttal of the common charge that the moral doctrine of utilitarianism permits horrible acts, justifies unfair distribution of wealth and other social goods, and demands too much of moral agents. Bailey defends utilitarianism by applying central insights of game theory regarding feasible equilibria and evolutionary stability of norms to elaborate an account of institutions that real-world utilitarians would want to foster. With such an account he shows that utilitarianism, while still a useful doctrine for criticizing existing (...) institutions, is far more congruent with ordinary moral common sense than has been generally recognized. A controversial attempt to support the practical use of utilitarian ethics in a world of conflicting interests and competing moral agents, Bailey's work uniquely bridges the abstract debate of philosophers and the practical, consequence-based debates of political scientists. (shrink)

How much should we sacrifice for the sake of others? While some argue in favour of significant sacrifices, others contend that morality cannot demand too much from individuals. Recently, the debate has taken a new turn by focusing on moral demands under non-ideal conditions in which the essential interests of many people are set back. Under such conditions, in some views, moral theories must require extreme moral demands as anything less is incompatible with equal consideration of everyone’s interests. The insistence (...) on the extremeness of moral demands, however, presupposes a simplistic account of non-ideal conditions as characterized mainly by the non-compliance of many individuals. Non-ideal conditions are also characterized by institutional non-compliance, whereby institutions often do not do what they ought to do. Institutional non-compliance is significant as it increases the size of moral demands significantly, thereby exacerbating the conflict between these demands and the self-interest of individuals subjected to these institutions. I argue that individuals have a meta-interest in not experiencing such internal conflicts as these can undermine their affirmation of self-respect. Meta-interest can be advanced by adopting the promotion of just institutions as an ultimate aim, as such institutions lessen the conflict and, accordingly, enable us to live more harmonious lives. Moreover, the promotion of just institutions allows us to affirm our sense of self-respect under non-ideal conditions too. Because the promotion of just institutions is in our self-interest, this is not an extreme but a moderate moral demand. (shrink)

In this Chapter, we address the challenge of explaining institutional change, asking whether the much-criticized rational choice perspective can contribute to the understanding of institutional change in political science. We discuss the methodological reasons why rational choice institutionalism (RCI) often assumes that institutional change is exogenous and discontinuous. We then identify and explore the possible pathways along which RCI can be extended to be more useful in understanding institutional change in political science. Finally, we reflect on what RCI theorizing would (...) look like if it started to take endogenous change seriously: by giving up some of its simplifying assumptions, RCI can be a useful tool for analyzing institutional change, but choosing this path has consequences for the generality of the models in RCI as well as for the style of its theorizing. (shrink)

The individual officers of a social institution may not be racist and consequently not blameworthy for racism. On the other hand, the individual officers of such an institution may be racist and deserve blame for their racism. This chapter focuses on the special, idealized case of pure institutional racism in which all the individual office holders who participate in E-like institutions are free of racism. The attitude-independent model of institutional racism on which racist institutions can promote racial inequality in the (...) absence of personal racism on the part of office holders, does not absolve individuals of all responsibility. The chapter discusses the specific form of institutional racism with respect to which the no-individual-is-to-blame thesis is most plausible, namely attitude-independent racism, and has just touched upon a way in which the thesis needs to be revised. (shrink)

Book jacket: From postmodernist and post-philosophical quarters we now hear that philosophy is at the end of its rope, that modern philosophy is just another modernist product which has outlived its usefulness. Whatever the precise merits of the various postmodernist critiques, they have certainly compelled many philosophers to take notice, and to concede that their enterprise has reached an impasse. The essays in this volume mark a new stage in the debate. Though divergent in their philosophical -- or post-philosophical -- (...) standpoints, the authors all share the view that philosophy is at a fateful juncture. Postmodernism, pragmatism, feminism, and historicism are some of the tendencies scrutinized in this wide-ranging symposium on the past, present, and many possible futures of the 'institution of philosophy.'. (shrink)

ABSTRACT:We focus on the core institution of the capital market and the institutional work of professional service firms that provide ratings on corporate issuers, initially in a bid to maintain this institution, which suffered when those involved relied solely on information from the issuers themselves. Through our analysis we identify a new type of decoupling—complicit decoupling. Complicit decoupling evolves over time, beginning with the creation of a new practice, here corporate ratings as a form of policing work, which emerges to (...) help to maintain a core institution. This practice is then adopted, implemented and later becomes decoupled. Exposure does not undermine the legitimacy of the practice because external actors collude in the ‘window dressing’ and, because it has become normalized, only partial repairs are enacted. It is by nature field-level institutional work, benefiting the majority of the field and inherently involves a violation of promise keeping. We conclude with implications for managers and behavioral ethics researchers. (shrink)

ABSTRACT:We focus on the core institution of the capital market and the institutional work of professional service firms that provide ratings on corporate issuers, initially in a bid to maintain this institution, which suffered when those involved relied solely on information from the issuers themselves. Through our analysis we identify a new type of decoupling—complicit decoupling. Complicit decoupling evolves over time, beginning with the creation of a new practice, here corporate ratings as a form of policing work, which emerges to (...) help to maintain a core institution. This practice is then adopted, implemented and later becomes decoupled. Exposure does not undermine the legitimacy of the practice because external actors collude in the ‘window dressing’ and, because it has become normalized, only partial repairs are enacted. It is by nature field-level institutional work, benefiting the majority of the field and inherently involves a violation of promise keeping. We conclude with implications for managers and behavioral ethics researchers. (shrink)

Understanding Institutions proposes a new unified theory of social institutions that combines the best insights of philosophers and social scientists who have written on this topic. Francesco Guala presents a theory that combines the features of three influential views of institutions: as equilibria of strategic games, as regulative rules, and as constitutive rules. -/- Guala explains key institutions like money, private property, and marriage, and develops a much-needed unification of equilibrium- and rules-based approaches. Although he uses game theory concepts, the (...) theory is presented in a simple, clear style that is accessible to a wide audience of scholars working in different fields. Outlining and discussing various implications of the unified theory, Guala addresses venerable issues such as reflexivity, realism, Verstehen, and fallibilism in the social sciences. He also critically analyses the theory of “looping effects” and “interactive kinds” defended by Ian Hacking, and asks whether it is possible to draw a demarcation between social and natural science using the criteria of causal and ontological dependence. Focusing on current debates about the definition of marriage, Guala shows how these abstract philosophical issues have important practical and political consequences. -/- Moving beyond specific cases to general models and principles, Understanding Institutions offers new perspectives on what institutions are, how they work, and what they can do for us. (shrink)

Management of the renewable natural resources in Madagascar is gradually being transferred to the local communities, particularly that of forest resources. However, these local communities are struggling to assess the consequences of management plans that they themselves must develop and implement on ecologically, economically and socially sustainable grounds. In order to highlight key aspects of different management options beforehand, we have developed MIRANA, a computer model to simulate various scenarios of management plan implementation. MIRANA differs from other simulation models by (...) not only taking into account individual practices and economic exchanges, but also by accounting for the applicable regulations. These regulations are taken into consideration by means of a multiplicity of normative structures within a spatial context. The objective of this paper is to describe the representations of institutions, norms and territories proposed by MIRANA and to discuss these representations in relation to the state of the art in the field of normative multi-agent systems. (shrink)

Apology is arguably the central act of the reparative work required after wrongdoing. Claudia Card’s (1940-2015) analysis of complicity in collectively perpetrated evils moves one to ask whether apology ought to be requested of persons culpably complicit in institutional evils. To better appreciate the benefits of and barriers to apologies offered by culpably complicit wrongdoers, this article examines doctors’ complicity in a practice that meets Card’s definition of an evil, namely, the non-medically necessary, nonconsensual “normalizing” interventions performed on babies born (...) with intersex anatomies. It argues that in this instance, the complicity of doctors is culpable on Card’s terms, and that their culpable complicity grounds rightful demands for them to apologize. (shrink)

This paper explores and defends an institutional metaphysics for the Trinity as providing us with an inherently interpersonal reality, and provides general and specific methodological arguments in that direction in the first section. The actual argumentation is then first of all directed against Augustine’s rejection of the family as a suitable analogy for the Trinity. It is instead argued that the family does in fact offer an interesting and suitable analogy. Next, several more general and historic precursors to such an (...) institutional analogy are explored and fleshed out, relying on the legal and economic meaning of the term ‘substance’ as an estate, such as the shared inheritance between a father and a son. The main section further develops the outlines and main features of such an institutional metaphysics, relying on both analogies to result in three persons in one numerically identical substance. The final section returns to the methodological issue but now in an explicitly Marian key, culminating in the Holy Family as a key exemplar for the family analogy. (shrink)

Despite widespread agreement that privacy in the context of education is important, it can be difficult to pin down precisely why and to what extent it is important, and it is challenging to determine how privacy is related to other important values. But that task is crucial. Absent a clear sense of what privacy is, it will be difficult to understand the scope of privacy protections in codes of ethics. Moreover, privacy will inevitably conflict with other values, and understanding the (...) values that underwrite privacy protections is crucial for addressing conflicts between privacy and institutional efficiency, advising efficacy, vendor benefits, and student autonomy. -/- My task in this paper is to seek a better understanding of the concept of privacy in institutional research, canvas a number of important moral values underlying privacy generally (including several that are explicit in the AIR Statement), and examine how those moral values should bear upon institutional research by considering several recent cases. (shrink)

Mythology about Africa still persists. It served colonial interests to portray African natives as "savages" with no history and their indigenous institutions as "backward and primitive." Therefore, colonialism was "good" for them as it "civilized" them and freed them from their "terrible and despotic" traditional rulers. Of course, much of this mythology has been tossed into the trash bin. African natives not only had history but also viable traditional institutions which enabled them to survive through the centuries. Ghana, Mali, Songhai (...) and Great Zimbabwe were empires they built that lasted for centuries. Nor were their rulers terrible and despotic. Chiefs and kings were held accountable at all times and removed from office for dereliction of duty-not after every four or so years. However, mythology about Africa still persists-this time among Africa's own post colonial leaders! Believing that African natives had no history, no viable institutions, and no knowledge of such concepts as "democracy," "accountability" and "rule of law," the post colonial leadership imposed on their people alien systems and ideologies that have led to the ruination of Africa. The continent is littered with the putrid carcasses of these imported systems. Sankofa is the only route to take for Africa's salvation. The solutions needed to extricate Africa from its current economic malaise and political miasma are already embedded in its own traditional institutions and heritage. And the leadership should just "go back and get them.". (shrink)

Purpose. Institutionalism is gaining strength as a dominant point of view on the world. Its philosophical basis is the postulate of the uncertainty of the development, which comes to replace the neoclassical certainty characteristic of industrial society. The postulate of uncertainty is closely connected with the idea of subjectivization and individualization of post-industrial society. All these were very important components of the new paradigm, although they do not exhaust the problem. In the heart of postmodernism is a mass identity as (...) a spiritual substance, while the more recently mass of people to realize themselves as natural and social beings. Person has absolute freedom in the acceptance and rejection of culture and civilization; it is pluralistic in their actions and in their consciousness. It is the subject of history and it should be creative, fluent mastering all the achievements of culture. Methodology. The dialogue system of the Postmodern, which is the basis of human communication with another person, human with society is a model of convergent formation of the world community and world economy. The same model of rationalism and adequate industrial society is a monologue, which is easily builds a bridge to violence, even if it is carried out in the name of the man behind him and the pathos of the exaltation of man as the bearer of unlimited creation possibilities. However, it is very important not just to modify rationalism, and to understand the origins of civilization. Scientific novelty. The postmodern era begins is not easy. Modern defending, using all their reserves: public thirst for justice, the priority of rationality, monologist public agencies and politicians in contrast to the dialogic postmodern imperative modality in the spiritual existence of man instead the freedom. Finally, the world of the story is set a trap – the anthropological paradigm of the globalization ideology formation. In this paradigm, people see materialistic rational measure of space and society building, i.e. the natural and social being, not a spiritual person. All this was evident in the course of transformation in Ukraine. Its main weakness is obvious. This narrows the field of mass participation in the market or by the adopted symbolism, the field of subjectivity. The population is invited to wait and endure, i.e. plays the role of the object of political and economic manipulation. Even more unacceptable monopolization of subjectivity government, for which everything is regarded as a subject of state regulation. Conclusions. For civilization of cardinal feature is the treatment of the person as the subject of history. The need for the development of civilization to increase the degree of subjectivity in an economy where people can express themselves freely and responsibly through a system of private property relations: economic entity is the subject of property. Policy enhancing the role of human rights and the development of the principle of subjectivity means deepening the democratic foundations of the state structure. In the social sphere the subjectivity is expressed in the individualization of the social existence of man and the personification of public relations and it is implemented through the mechanisms of liberal institutions. It seems that the civilizational unity of the economy, democratic state and liberal society has the value of a scientific paradigm. Whatever the great cultural peaks of the postmodern, the main processes of a new society formed at its foot: in the area of formation of public consciousness and public preferences with the mass participation of the individual in the economy, in the field of state-building and the formation of social institutions on the principles of Amateur participation. (shrink)

Purpose. Institutionalism is gaining strength as a dominant point of view on the world. Its philosophical basis is the postulate of the uncertainty of the development, which comes to replace the neoclassical certainty characteristic of industrial society. The postulate of uncertainty is closely connected with the idea of subjectivization and individualization of post-industrial society. All these were very important components of the new paradigm, although they do not exhaust the problem. In the heart of postmodernism is a mass identity as (...) a spiritual substance, while the more recently mass of people to realize themselves as natural and social beings. Person has absolute freedom in the acceptance and rejection of culture and civilization; it is pluralistic in their actions and in their consciousness. It is the subject of history and it should be creative, fluent mastering all the achievements of culture. Methodology. The dialogue system of the Postmodern, which is the basis of human communication with another person, human with society is a model of convergent formation of the world community and world economy. The same model of rationalism and adequate industrial society is a monologue, which is easily builds a bridge to violence, even if it is carried out in the name of the man behind him and the pathos of the exaltation of man as the bearer of unlimited creation possibilities. However, it is very important not just to modify rationalism, and to understand the origins of civilization. Scientific novelty. The postmodern era begins is not easy. Modern defending, using all their reserves: public thirst for justice, the priority of rationality, monologist public agencies and politicians in contrast to the dialogic postmodern imperative modality in the spiritual existence of man instead the freedom. Finally, the world of the story is set a trap – the anthropological paradigm of the globalization ideology formation. In this paradigm, people see materialistic rational measure of space and society building, i.e. the natural and social being, not a spiritual person. All this was evident in the course of transformation in Ukraine. Its main weakness is obvious. This narrows the field of mass participation in the market or by the adopted symbolism, the field of subjectivity. The population is invited to wait and endure, i.e. plays the role of the object of political and economic manipulation. Even more unacceptable monopolization of subjectivity government, for which everything is regarded as a subject of state regulation. Conclusions. For civilization of cardinal feature is the treatment of the person as the subject of history. The need for the development of civilization to increase the degree of subjectivity in an economy where people can express themselves freely and responsibly through a system of private property relations: economic entity is the subject of property. Policy enhancing the role of human rights and the development of the principle of subjectivity means deepening the democratic foundations of the state structure. In the social sphere the subjectivity is expressed in the individualization of the social existence of man and the personification of public relations and it is implemented through the mechanisms of liberal institutions. It seems that the civilizational unity of the economy, democratic state and liberal society has the value of a scientific paradigm. Whatever the great cultural peaks of the postmodern, the main processes of a new society formed at its foot: in the area of formation of public consciousness and public preferences with the mass participation of the individual in the economy, in the field of state-building and the formation of social institutions on the principles of Amateur participation. (shrink)

Rationality, Norms and Institutions: In Search of a Realistic Utopia The main goal of political philosophers is to search for a realistic utopia by taking individuals as they are and institutions, rules and laws as they might be. Instead of trying to change either individuals or institutions in order to improve society, this article argues that both strategies should be combined, since there are causal connections running both ways. Because individuals ultimately devise and uphold institutions, one should be optimistic about (...) the possibilities of deliberately improving society through institutional reforms. However, one should adequately model the influences that these reforms have on individuals, their identities and their motivations. From the fact that individuals can actually turn into egoists if they are treated as such, this article stresses the need to detect and maintain non-egoistic motivations. Since informal norms, for example, motivate individuals to socially desirable action, it is important to devise formal institutions that support rather than erode norm-guided behavior. (shrink)

Paying careful attention to the multiple meanings the word ‘institution’ has in French, this article traces the development of institutional psychotherapy’s clinical practice. Through a close reading of Jean Oury’s seminars and clinical writing alongside other key members of the GTPSI (Groupe de travail de psychothérapie et de sociothérapie institutionnelles or Working Group on Institutional Psychotherapy and Socio- therapy), this article argues that institutional psychotherapy’s specificity is in the way in which the clinical and the political are able to connect (...) their praxis. (shrink)

ABSTRACT:We focus on the core institution of the capital market and the institutional work of professional service firms that provide ratings on corporate issuers, initially in a bid to maintain this institution, which suffered when those involved relied solely on information from the issuers themselves. Through our analysis we identify a new type of decoupling—complicit decoupling. Complicit decoupling evolves over time, beginning with the creation of a new practice, here corporate ratings as a form of policing work, which emerges to (...) help to maintain a core institution. This practice is then adopted, implemented and later becomes decoupled. Exposure does not undermine the legitimacy of the practice because external actors collude in the ‘window dressing’ and, because it has become normalized, only partial repairs are enacted. It is by nature field-level institutional work, benefiting the majority of the field and inherently involves a violation of promise keeping. We conclude with implications for managers and behavioral ethics researchers. (shrink)

David Bloor's challenging new evaluation of Wittgenstein's account of rules and rule-following brings together the rare combination of philosophical and sociological viewpoints. Wittgenstein enigmatically claimed that the way we follow rules is an "institution" without ever explaining what he meant by this term. Wittgenstein's contribution to the debate has since been subject to sharply opposed interpretations by "collectivist" and "individualist" readings by philosophers; in the light of this controversy, Bloor argues convincingly for a collectivist, sociological understanding of Wittgenstein's later work. (...) Accessible and simply written, this book provides the first consistent sociological reading of Wittgenstein's work for many years. (shrink)

My intention in this text is to present the most significant contribution of some French philosophers and anthropologists to the notion of reconstruction and advancement of institutions. The paradox of change, reform or transformation of the institution – is an entirely new institution possible? How do institutions die? – lies in the difficulty or even impossibility to change something that manifests what we are as a group. If institutions really present or represent the relations among all of us, how can (...) they be changed in the first place? Whence the capacity for change? What allows for the idea of the “new”? (shrink)

Institution Theory Institution theory is a very general mathematical study of formal logical systems—with emphasis on semantics—that is not committed to any particular concrete logical system. This is based upon a mathematical definition for the informal notion of logical system, called institution, which includes both syntax and semantics as well as the relationship between … Continue reading Institution Theory →.

The National Institutes of Health (NIH) invests over $37 billion per year in support of research to improve human health. All research funded by NIH that involves human subjects is subject to regulatory oversight, requiring institutions to staff and manage Institutional Review Boards (IRBs). IRB members, chairs, and the many associated human subjects protections oversight professionals who support the work of the IRB must navigate complex federal regulations issued by multiple agencies. This book is the industry standard reference work for (...) the research oversight community, providing comprehensive, understandable interpretations of the regulations, clear descriptions of the ethical principles on which the regulations are based, and practical best-practices guidelines for effectively implementing regulatory oversight. (shrink)

The shortcomings of Merleau-Ponty’s crucial concept of “institution” led him into a turning point where the way out he selected was actually much inferior, as regards the prospects of fulfillment that were latent in his thought, to the alternative path he did not take.

Les théories de l'institution présentent aujourd'hui une assez grande confusion, oscillant entre la thèse de la désinstitutionalisation et celle du renforcement du contrôle social.

현상학은 어떻게 자연과의 연속성 속에서 인간적인 것을 사유할 수 있으며 또 그럼에도 불구하고 창출(institution)의 관점에서는 실존의 통일성을 표현할 수도 있는 것일까? 메를로퐁티는 ‘자연주의적 양도’ 없이 그러나 그의 살의 개념과 연결된 ‘실재론적 옵션’을 통해 이것을 실현한다. 즉 존재하는바 그대로를 그냥 반복하거나 기술하는 것이 아니라, 생명체를 초과하는 세계를 믿는 것이고, 사태들 너머로 합당한 결과를 낳는 우주를 믿으며, 따라서 이 사태들을 초월하고 판단하는 우주를 믿는 것이다. 세계가 관념성과 이상성의 담지자인 것은 그것이 생명과는 다른 질서로부터이기 때문이 아니라 반대로 인간 생명체의 고안물이 되기 때문이다. 이렇게 (...) 하여 원초적인 ‘살의 미분화’는 새로운 차원에서 선험성의 역할을 하는 것이다. 요컨대 이 미분화는 문화와 정신의 세계를 지레 감지하는데, 이러한 세계는 육화의 특징을 띤 세계관계인 ‘살’에 미리 보여지는 역동성을 자신의 방식으로 회복하고 있다고 하겠다. (shrink)

"Y a-t-il une intelligibilité spécifique du problème de l'institution chez Sartre? La question est rarement posée car, trop souvent, on la considère comme d'emblée réglée: Sartre n'aurait pas été capable d'envisager la dimension institutionnelle autrement que sous une forme négative, celle de la pétrification et de la bureaucratisation de l'action insurrectionnelle d'un groupe. Fruit d'un travail collectif, cet ouvrage explore différentes déclinaisons de la notion d'institution dans la réflexion sartrienne des années 1950 et 1960, en montrant son importance pour articuler (...) la question de l'histoire, de la transformation politique et d'une éthique matérialiste. Au fil de ce parcours qui fait dialoguer Sartre avec Merleau-Ponty, Mauss, Lévi-Strauss, Derrida, Riesman, Guattari et bien d'autres, se dessine une conception originale de l'institution. En tant que dynamique historique d'invention collective, elle est porteuse d'une normativité ouverte : c'est moins la stabilité figée que l'instabilité créatrice qui la définit. C'est ce paradoxe d'une 'institution instable' que les contributions ici réunies proposent d'élucider."--. (shrink)

Violence can be physical and psychological. It can characterize personal actions, forms of group activity, and abiding social and political policy. This book includes all of these aspects within its focus on institutional forms of violence. Institution is also a broad category, ranging from formal arrangements such as the military, the criminal code, the death penalty and prison system, to more amorphous but systemic situations indicated by parenting, poverty, sexism, work, and racism. Violence is as complex as the human beings (...) who resort to it; its institutional forms pervade our relational lives. We are all participants in it as victims and perpetrators. The chapters in this book were written in the hope that violence can be explicated, even if not fully understood, and that such clarification can help us in devising less violent forms of living, even if it does not lead to its total abolition. The studies bring new aspects of violence to light and offer a number of suggestions for its remedy. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

This thesis examines the key moral principles that should govern decision-making by police and military when using lethal force. To this end, it provides an ethical analysis of the following question: Under what circumstances, if any, is it morally justified for the agents of state-sanctioned security institutions to use lethal force, in particular the police and the military? Recent literature in this area suggests that modern conflicts involve new and unique features that render conventional ways of thinking about the ethics (...) of armed conflict, and the use of lethal force, as inadequate or redundant. In particular, there is an increased concern with the moral difficulties created by “non-standard” cases. This is where the police or military are obliged to operate outside their conventional contexts. In such non-standard cases, on what moral basis can (or should) state actors – especially the police and military – use lethal force? One approach argues that there is nothing morally exceptional about the use of lethal force by police or military. This says the only available moral justification for using lethal force is killing in self-defence or defence of others. In contrast, I use an institutional approach to develop a moral framework for the state’s morally exceptional use of lethal force. The institutional approach is concerned with the ends (telos) or purpose of a social institution. It says that the moral purpose of a social institution alters the moral responsibilities of its agents; what is referred to as role morality. My analysis demonstrates that there is an important moral distinction between justified killing in self-defence and state-sanctioned uses of lethal force. My claim is that police and military uses of lethal force are not morally justified in the same way as the average person’s use of lethal force (i.e. self-defence or defence of others). Instead, I argue that the state-sanctioned institutional role of police and military give these state actors special moral duties, and therefore exceptional moral justification, for using lethal force. I argue that the institutional end of the police is the preservation of public safety. This includes using lethal force where it is necessary to protect life and prevent serious injury to jurisdictional inhabitants. In contrast, a morally responsible state uses military force to defend the “common good.” That is, when it is necessary to defend the peaceful functioning of a state from armed threats or other forms of political violence. I then conclude that non-standard cases require the addition of jus ad vim (or the just use of military force short-of-war) as a hybrid element to the moral framework for the state-sanctioned use of lethal force. This provides a better way of applying ethics to the use of military force when defending the common good against serious threats in non-standard cases. This is because jus ad vim complements the conventional military paradigm by permitting the use of military capabilities to defend the common good. But, at the same time, it inhibits the move towards the more destructive levels of violence characteristic of conventional warfighting. (shrink)

We are living in an era where global university schemes only offer narrow conceptions of quality, relying too heavily on international ranking systems. This timely book present an alternative perspective on evaluating 'world-class universities', showcasing how eight very different higher education institutions have defined and are pursuing excellence in their own way. Each case study highlights how institutions can align their work with shared values and goals, and strive to uphold these principles in all they do and say. The portraits (...) offer insights into the ways institutions can create cultures of excellence tied to a vision of how to make a difference for their students and society. Their success suggest that policy makers should reward institutions that adopt and strive to fulfil particular educational purposes rather than continuing to perpetuate the status quo. It is essential reading for researchers and students of education research, education policy, and international education reform. (shrink)

В монографии в широком историческом контексте охарактеризован процесс возникновения и развития сущностного наполнения принципа природосообразности в истории филисофско-педагогической мысли от античного периода по Новое время.