It is widely accepted that human trafficking is a global phenomenon that poses a significant problem within the United States. Despite its wealth and sophisticated law enforcement paradigms, the United States is the third largest destination country for human trafficking victims. In fact, human trafficking in the United States is increasing. Scholars have advanced a myriad of reasons to explain this problem. For example, some have pronounced the conscious neglect of men and boys in the investigation, reporting, and publicity of human trafficking a serious impediment to progress in combating trafficking. The ease with which corporations avoid prosecution under the Trafficking Victims Protection Act of 2000 (TVPA) has been cited as a leading obstacle to thwarting trafficking. The U.S. government's disproportionate focus on prosecuting poor and powerless individuals has also ignited concern. In addition, the dismal enforcement results reveal that the neglect of ethnic minority victims has contributed to the proliferation of trafficking schemes. Finally, even the disproportionate focus on sex trafficking and the manner in which feminist ideology negatively influences anti-trafficking measures has been explored to a significant degree. By isolating the normative point at which the shift from consenting participant to human trafficking victim occurs, this Article challenges existing approaches to identifying human trafficking victims. It demonstrates that consent may, in some cases, expire before the onset of fraud, force, or coercion, particularly in the face of unpalatable alternatives. Nevertheless, this Article will illustrate that consent may be viable despite the absence of palatable alternatives. In so doing, this Article questions whether individuals can be neatly bifurcated into two distinct categories-migrant smuggling and human trafficking-and instead points to at least five classifications that arguably fit under the ambit of migrant smuggling, human trafficking, or both, depending on one's theory of consent. Finally, this Article examines existing autonomies between migrant smuggling and human trafficking and questions whether the role of consent in each case is truly antithetical. In short, this Article attempts to take a first step in fashioning a decision-making paradigm for resolving the consent question. This paradigm incorporates the moral imperative to respect human dignity and permit individuals to determine their own direction, without compromising the undeniable empiricism of commercial exploitation and victimization. Part I distinguishes between human trafficking and migrant smuggling and evaluates the jurisprudential basis for five classifications of individuals within the human trafficking-smuggled migrant spectrum. In so doing, it highlights how the desire to migrate acts as a catalyst and sociological contributor to drive demand for human trafficking and migrant smuggling, and ultimately encourages individuals to consent to high-risk exchanges. Giving particular attention to historical accounts, Part I also evaluates the manner in which voluntariness and coercive agents inform ideas about victimization and criminality and ultimately influence anti-trafficking law enforcement efforts. Part II explores the conceptual basis for deciding the voluntary nature and dispositive treatment of consent in the victim identification process and introduces the two dominant, but competing, jurisprudential approaches to defining and respecting consent. This Article concludes by positing that although the two dominant approaches to defining and respecting consent both center largely on ideas about human dignity and moral culpability, only one approach operates as a legitimate safeguard for respecting each when evaluating consent.
It is widely accepted that human trafficking is a global phenomenon that poses a significant problem within the United States. Despite its wealth and sophisticated law enforcement paradigms, the United States is the third largest destination country for human trafficking victims. In fact, human trafficking in the United States is increasing. Scholars have advanced a myriad of reasons to explain this problem. For example, some have pronounced the conscious neglect of men and boys in the investigation, reporting, and publicity of human trafficking a serious impediment to progress in combating trafficking. The ease with which corporations avoid prosecution under the Trafficking Victims Protection Act of 2000 (TVPA) has been cited as a leading obstacle to thwarting trafficking. The U.S. government's disproportionate focus on prosecuting poor and powerless individuals has also ignited concern. In addition, the dismal enforcement results reveal that the neglect of ethnic minority victims has contributed to the proliferation of trafficking schemes. Finally, even the disproportionate focus on sex trafficking and the manner in which feminist ideology negatively influences anti-trafficking measures has been explored to a significant degree. By isolating the normative point at which the shift from consenting participant to human trafficking victim occurs, this Article challenges existing approaches to identifying human trafficking victims. It demonstrates that consent may, in some cases, expire before the onset of fraud, force, or coercion, particularly in the face of unpalatable alternatives. Nevertheless, this Article will illustrate that consent may be viable despite the absence of palatable alternatives. In so doing, this Article questions whether individuals can be neatly bifurcated into two distinct categories-migrant smuggling and human trafficking-and instead points to at least five classifications that arguably fit under the ambit of migrant smuggling, human trafficking, or both, depending on one's theory of consent. Finally, this Article examines existing autonomies between migrant smuggling and human trafficking and questions whether the role of consent in each case is truly antithetical. In short, this Article attempts to take a first step in fashioning a decision-making paradigm for resolving the consent question. This paradigm incorporates the moral imperative to respect human dignity and permit individuals to determine their own direction, without compromising the undeniable empiricism of commercial exploitation and victimization. Part I distinguishes between human trafficking and migrant smuggling and evaluates the jurisprudential basis for five classifications of individuals within the human trafficking-smuggled migrant spectrum. In so doing, it highlights how the desire to migrate acts as a catalyst and sociological contributor to drive demand for human trafficking and migrant smuggling, and ultimately encourages individuals to consent to high-risk exchanges. Giving particular attention to historical accounts, Part I also evaluates the manner in which voluntariness and coercive agents inform ideas about victimization and criminality and ultimately influence anti-trafficking law enforcement efforts. Part II explores the conceptual basis for deciding the voluntary nature and dispositive treatment of consent in the victim identification process and introduces the two dominant, but competing, jurisprudential approaches to defining and respecting consent. This Article concludes by positing that although the two dominant approaches to defining and respecting consent both center largely on ideas about human dignity and moral culpability, only one approach operates as a legitimate safeguard for respecting each when evaluating consent.
Trotz digitaler Vermittlung und körperlicher Distanz kommt es während Videokonferenzen zur Wahrnehmung von Nähe oder gemeinsamen Atmosphären. Solche Interaktionen können mit einer erweiterten neophänomenologischen Soziologie nach Hermann Schmitz theoretisch hergeleitet und empirisch untersucht werden. Ein Grounded-Theory-Zugriff mit Interviews als zentralem Erhebungsverfahren erlaubt die Analyse von Möglichkeiten und Grenzen dieses Beieinanderseins an physisch getrennten Orten. Die Videokonferenz zeigt, dass bei digitaler Kommunikation nicht allein die Technik Interaktionen ermöglicht, sondern erst die leidenschaftliche Konstruktionsarbeit der Teilnehmenden einen "Leiberspace" schaffen kann, um sich digital vermittelt näherzukommen.
Seit den späten 1960er Jahren haben Barney GLASER und Anselm STRAUSS, die Begründer der Methodologie der "Grounded Theory", eine Reihe von Versuchen unternommen, grundlegende Konzepte und Annahmen dieses Ansatzes zu explizieren und zu rekonzeptualisieren. Hieraus sind unterschiedliche und zum Teil einander widersprechende Konzeptionen hervorgegangen, die schließlich sogar einen Bruch zwischen GLASER und STRAUSS mit sich brachten. Wichtige Aspekte der Überarbeitung und Weiterentwicklung der "Grounded Theory" beziehen sich auf das Verhältnis zwischen empirischen Daten und theoretischen Konzepten und auf die Bedeutung theoretischen Vorwissens. Die Monographie, die die Popularität der methodologischen Ideen von GLASER und STRAUSS ursprünglich begründete, "The Discovery of Grounded Theory", enthält dabei zwei divergierende Konzepte des Empirie-Theorieverhältnisses: das Konzept des "Emergierens" theoretischer Konzepte einerseits und andererseits das Konzept der "theoretischen Sensibilität". Die späteren Entwicklungen der Grounded Theory lassen sich als Versuche verstehen diese ursprünglich konfligierenden Konzepte miteinander zu vereinbaren, wobei GLASER empfiehlt, bei der empirisch begründeten Theoriebildung auf eine große Zahl sog. "Kodierfamilien" zurückzugreifen, wohingegen STRAUSS die Verwendung einer allgemeinen Handlungstheorie als "Achse" der Konstruktion der entstehenden Theorie empfiehlt. Der Beitrag fasst zuerst die wichtigsten Entwicklungen der "Grounded Theory", die das Verhältnis zwischen Theorie und Daten betreffen, zusammen. Dabei werden die zentralen Unterschiede zwischen GLASERs und STRAUSS' Konzepten behandelt und ausführlich auf GLASERs Kritik eingegangen, wonach die von STRAUSS und CORBIN beschriebenen Begriffe des "Kodierparadigmas" und der "axialen Kodierung" dazu führen, dass den Daten theoretische Konzepte "aufgezwungen" werden, anstatt aus ihnen zu "emergieren". Es wird gezeigt, das GLASERs Kritik tatsächlich bestehende Schwächen des STRAUSS'schen und CORBIN'schen Ansatzes thematisiert, die hierin liegenden Risiken aber in ihrer Bedeutung weit überschätzt. Ein zentrales Argument dieses Beitrags lautet, dass grundlegende Probleme empirisch begründeter Theoriebildung wesentlich effektiver behandelt werden können, wenn man explizit Bezug nimmt auf zeitgenössische wissenschaftsphilosophische Debatten und auf dort entwickelte, heute allgemein akzeptierte Konzepte. Dies betrifft insbesondere die Kritik des Naiven Realismus und Empirismus, die Konzepte des hypothetischen und abduktiven Schließens und das Konzept des empirischen Gehalts bzw. der Falsifizierbarkeit von Aussagen.
Section 1 - ANT as an intellectual practice -- Why and how should we distinguish between modes of doing ANT? / Daniel López Gómez -- How to make concepts with ANT? / Adrian Mackenzie -- Is ANT a critique of capital? / Fabian Muniesa -- How to use ANT in inventive ways so that its critique will not run out of steam? / Michael Guggenheim -- Is ANT's radical empiricism ethnographic? / Brit Ross Winthereik -- Can ANT compare with anthropology? / Atsuro Morita -- How to write after performativity? / José Ossandón -- Section 2 - Engaging dialogues with key intellectual companions -- What can ANT still learn from semiotics? / Alvise Mattozzi -- What can ANT learn from the anthropology of writing? / Jerome Pontille -- What else besides publics could ANT learn from pragmatism? / Noortje Marres -- What is the relevance of Stengers to ANT? / Martin Savransky -- Would we have been better off if ANT had indeed flagged its Deleuzian roots by being called actant-rhizome ontology? / Casper Bruun Jensen -- Why does ANT need Haraway for thinking about (gendered) bodies? / Ericka Johnson -- How does thinking with dementing bodies and A.N. Whitehead reassemble central propositions of ANT? / Michael Schillmeier -- Section 3 - Illicit trading zones of ANT - critical provocations -- What so often goes wrong when people become interested in the non-human? / Nigel Clark -- How to stage a convergence between ANT and Southern Sociologies? / Marcelo C. Rosa -- Is ANT capable of tracing spaces of affect? / Derek McCormack -- What possibilities would a queer actor-network theory generate? / Kane Race -- How can ANT learn from contemporary art? / Francis Halsall -- How to care for our accounts? / Sonja Jerak Zuiderent -- What might ANT learn about difference from Chinese medicine? / Wen-Yuan Lin -- Section 4 - Translating ANT beyond science and technology -- But what about race? / Amade M'charek & Irene Oorschot -- What might we learn from ANT for studying health care issues in the majority world, and what might ANT learn in turn? / Uli Beisel -- What is the value of ANT research into economic valuation devices? / Liliana Doganova -- How does ANT help us rethink the city? / Alexa Färber -- Can ANT cope with subjectivity? / Arthuro Arruda Leal Ferreira -- Why do maintenance and repair matter? / David Denis -- Section 5 - The sites and scales of ANT -- Are parliaments still today privileged sites for studying politics and liberal democracy and at what price? / Endre Danyi -- Is ANT equally good in dealing with local, national, and global natures? / Kristin Asdal -- What happens to ANT, and its emphasis on the socio-material grounding of the social, in digital sociology? / Carolin Gerlitz & Ester Weltervrede -- How do ANT and architectural notions of sites speak to each other? / Albena Yaneva and Brett Mommersteeg -- Does the South Korean city of Kyongju make a specific difference to how ANT can think the category of place? / Robert Oppenheim -- What is ontologically challenging about Paraguayan soybeans when they enter the courtroom? / Kregg Heatherington -- Section 6 - The uses of ANT for public-professional engagement -- Can ANT be a form of activism? / Tomás S. Criado and Israel Rodríguez-Giralt -- Has ANT been helpful for public anthropology after the 3.11 disaster in Japan? / Shuhei Kimura & Kohei Inose -- How can we to move beyond the dialogism of 'the parliament of things' and the 'hybrid forum' when rethinking participatory experiments with ANT? / Claire Waterton and Emma Cardwell -- How well does ANT equip designers for socio-material speculations? / Alex Wilkie -- How to run a hospital with ANT? / Yuri Carvajal Bañados -- Index
The article is devoted to the problem of the general classification of electoral systems as well as the classification of mixed electoral systems. The author does not focus on his own vision of such classifications, but analyzes retrospectively the problems brought to existing classifications by the necessity of inclusion of mixed electoral systems. The problems caused real crisis of the early classifications and this crisis was not properly overcome by the modern classifications. The problems were mostly caused by the excessive empiricism of the researches, lack of attention to the atypical kinds of electoral systems and unwarranted appeals to the traditional triadic vision of electoral formula as a foundation for the whole construction of the general classification of electoral systems. The author proposes a couple of principles which can help in the development of the modern holistic and consistent classification of the electoral systems. It would be useful to keep the balance between the empirically searched electoral systems and theoretically possible electoral systems which are likely to emerge in real world in future. It would be reasonable to have an attempt to avoid of the electoral formula as a core element of the classification, since it has already lost its traditional distinct meaning. It would be useful not to look for the most generally spread types of electoral systems but to frame the classification with the help of the characteristics of the most extreme atypical kinds of electoral systems. It would be helpful to develop a separate classification of the mixed electoral systems along with the general classification of the electoral systems. Such a classification can be used to describe properly core features of mixed electoral systems and their variety. The author supposes that Ukrainian political scientists would be able to contribute into the development of the new classification of the electoral systems. ; В статье рассматривается проблема включения смешанных избирательных систем в общую классификацию избирательных систем, а также определения их собственных разновидностей. Автор проводит ретроспективный анализ классификаций избирательных систем, определяя недостатки ранних классификаций, которые обусловили в дальнейшем возникновение проблем при их последующем расширении, вызванном, в том числе и необходимостью включения в классификации смешанных избирательных систем. Обращается внимание на чрезмерный эмпиризм существующих классификаций, их неполноту из-за недостатка внимания к нетипичным случаям избирательных систем, желания авторов сохранить опору на традиционное деление избирательных систем в соответствии с избирательной формулой. Автор определяет ряд принципов, соблюдение которых могло бы способствовать построению целостной и непротиворечивой классификации избирательных систем в целом и смешанных избирательных систем в частности. Обращается внимание на целесообразность приобщения украинской политической науки к разработке новой классификации избирательных систем. ; У статті розглядається проблема включення змішаних виборчих систем до загальної класифікації виборчих систем, а також визначення їх власних різновидів. Автор проводить ретроспективний аналіз класифікацій виборчих систем, визначаючи вади ранніх класифікацій систем, які обумовили в майбутньому виникнення проблем при їх подальшому розширенні, викликаному в тому числі і потребою включення до класифікацій змішаних виборчих систем. Звертається увага на надмірний емпіризм існуючих класифікацій, їх неповноту через брак уваги до нетипових випадків виборчих систем, бажання авторів зберегти опору на традиційний поділ виборчих систем відповідно до виборчої формули. Автор визначає низку принципів, дотримання яких могло б сприяти побудові цілісної та несуперечливої класифікації виборчих систем загалом і змішаних виборчих систем зокрема. Звертається увага на доцільність долучення української політичної науки до розробки нової класифікації виборчих систем.
The article is devoted to the problem of the general classification of electoral systems as well as the classification of mixed electoral systems. The author does not focus on his own vision of such classifications, but analyzes retrospectively the problems brought to existing classifications by the necessity of inclusion of mixed electoral systems. The problems caused real crisis of the early classifications and this crisis was not properly overcome by the modern classifications. The problems were mostly caused by the excessive empiricism of the researches, lack of attention to the atypical kinds of electoral systems and unwarranted appeals to the traditional triadic vision of electoral formula as a foundation for the whole construction of the general classification of electoral systems. The author proposes a couple of principles which can help in the development of the modern holistic and consistent classification of the electoral systems. It would be useful to keep the balance between the empirically searched electoral systems and theoretically possible electoral systems which are likely to emerge in real world in future. It would be reasonable to have an attempt to avoid of the electoral formula as a core element of the classification, since it has already lost its traditional distinct meaning. It would be useful not to look for the most generally spread types of electoral systems but to frame the classification with the help of the characteristics of the most extreme atypical kinds of electoral systems. It would be helpful to develop a separate classification of the mixed electoral systems along with the general classification of the electoral systems. Such a classification can be used to describe properly core features of mixed electoral systems and their variety. The author supposes that Ukrainian political scientists would be able to contribute into the development of the new classification of the electoral systems. ; В статье рассматривается проблема включения смешанных избирательных систем в общую классификацию избирательных систем, а также определения их собственных разновидностей. Автор проводит ретроспективный анализ классификаций избирательных систем, определяя недостатки ранних классификаций, которые обусловили в дальнейшем возникновение проблем при их последующем расширении, вызванном, в том числе и необходимостью включения в классификации смешанных избирательных систем. Обращается внимание на чрезмерный эмпиризм существующих классификаций, их неполноту из-за недостатка внимания к нетипичным случаям избирательных систем, желания авторов сохранить опору на традиционное деление избирательных систем в соответствии с избирательной формулой. Автор определяет ряд принципов, соблюдение которых могло бы способствовать построению целостной и непротиворечивой классификации избирательных систем в целом и смешанных избирательных систем в частности. Обращается внимание на целесообразность приобщения украинской политической науки к разработке новой классификации избирательных систем. ; У статті розглядається проблема включення змішаних виборчих систем до загальної класифікації виборчих систем, а також визначення їх власних різновидів. Автор проводить ретроспективний аналіз класифікацій виборчих систем, визначаючи вади ранніх класифікацій систем, які обумовили в майбутньому виникнення проблем при їх подальшому розширенні, викликаному в тому числі і потребою включення до класифікацій змішаних виборчих систем. Звертається увага на надмірний емпіризм існуючих класифікацій, їх неповноту через брак уваги до нетипових випадків виборчих систем, бажання авторів зберегти опору на традиційний поділ виборчих систем відповідно до виборчої формули. Автор визначає низку принципів, дотримання яких могло б сприяти побудові цілісної та несуперечливої класифікації виборчих систем загалом і змішаних виборчих систем зокрема. Звертається увага на доцільність долучення української політичної науки до розробки нової класифікації виборчих систем.
Many stories of the development of political theory in the Anglo-American world in the 20th C could be told to involve many different actors, events, and ideas. This dissertation tells a story that centers on the development of modern liberalism by locating within it the development of the ideas of Charles Taylor (1931-). Taylor's writings on the study of human behavior, the relationship between selfhood and morality, the contemporary relevance of German Romantic philosophy, and the need for advocating multiculturalism and democracy in politics have captured the major debates internal to these fields and have earned him wide recognition as a leading philosopher of our times. By making clear how his arguments about human agency and knowledge form the basis of how social practices should be understood for the strong values they embody, this project shows how the connections between his philosophy of social sciences and his writings on morality and politics constitute a highly salient defense of interpretivism and humanist liberalism for our times. This dissertation brings to light a range of problems, themes, and arguments that mark an "interpretive turn" in philosophy and across the sciences that helped to shape political theory in the Anglo-American context in the 20th C, and explains the ways in which some of those 20th C concerns continue to be of especial importance for political theorists today. Since the demise of logical positivism and the rise of critical forms of thought that render suspect the means for rational debate over normative claims or for discourse without domination, the central project of political theory in the 20th C has been to grapple with what makes for satisfactory ways of understanding social actions and meanings. The last century saw key shifts in ways of thinking where previous philosophical concerns about the possibility, nature, and foundations of knowledge, and preoccupations with the structure of language and the analysis of meaning gave way to greater interest in and new controversies over questions about interpretation: the role of interpretation in human life, the kinds of knowledge to which interpretation gives rise, what interpretative practices presuppose about the knowing subject and the subject matter, and how to judge between interpretive successes and failures. Such questions not only augured epistemological problems for the human sciences, but doubts about established notions of science, truth, and objectivity also bespoke of impediments to comprehensive reflection across cultural, traditional, or linguistic lines, and to the pursuit of rational debate over values. Perceived failures within philosophy combined with lessons drawn from the hermeneutic tradition as well as developments in the interpretive disciplines of historiography, philosophy of science, jurisprudence, cultural studies, and literary criticism served to challenge all forms of foundationalism - epistemological, moral, and cultural, and have redrawn traditional boundaries of knowledge across disciplinary lines. As we grapple with how best to understand human practices and social meanings, political theorists also face a variety of reasons to doubt what intelligible loci exists for understanding texts, what means we have for rational debate over substantive goods, or whether normativity without domination is ever possible.This dissertation shows how Taylor is a major figure in this historical and philosophical context by explaining how his arguments continue to capture the major internal debates in each of the areas of philosophy of social sciences, moral philosophy, and political theory today. His defense of anti-naturalism pertains to the major issues in the debate over naturalism and the use of scientific techniques in the human sciences. By further probing on what grounds anti-naturalism is right - if it is - Taylor's arguments pierce through much of the controversy within moral philosophy over the grounds for normative theory, refashioning a version of moral realism that learns from each the emotivist, rhetorical, and historicist alternatives, while eschewing their pitfalls. By taking an interpretive approach to both theory and practice, Taylor's humanist liberalism also attempts to break the impasses within political theory between moral philosophers, critical theorists, and intellectual historians. The view of politics that arises from Taylor's philosophy of social sciences is neither one derived from moral philosophy, nor one focused solely on structures or power. Nor is the practice of political theory meant to be an apolitical, antiquarian exercise in uncovering the meanings of past texts. Taylor's is a vision of politics that urges recognizing, grasping, and debating the intersubjective meanings that make up collective life, a view that enables social and political criticism while circumventing the strongest arguments both about the practical contradictions of deconstruction, and those against moral realism. As a project on the history of contemporary political thought that begins with a study of Taylor's earliest influences, this dissertation contributes to the growing interest among scholars today to examine the development of analytic philosophy as a matter of history, which reverses long-standing assumptions of an ineluctable development of the purportedly essential features of analytic philosophy in the 20th C. Tracing the historical roots and philosophical contours of Taylor's interpretivism and humanist liberalism in the arguments of Berlin and Hampshire against the intellectual context of positivism and modern empiricism, moreover, shows the development of an alternative strand of thinking within the analytic tradition that strongly opposes what is regularly thought of as "analytic" theory today, especially in the liberal tradition. Reading Taylor as a humanist liberal, therefore, provides a corrective to the erroneous interpretations of his political theory as opposing liberalism that still persists due to the many commentators who remain in the long shadow of the liberal-communitarian debate of the `80s. And calling attention to this alternative interpretive and humanist liberal mode of inquiry that despite undergoing changes, nonetheless persisted through the rise and fall of logical positivism thereby unseats the commonplace notion that Anglo-American political theory post-WWII lay moribund until Rawls reinvigorated it in the 1970s. This dissertation shows how Taylor's engagements in the flight from positivism in the philosophy of social sciences, his interventions in the rise of post-foundationalist challenges to modern moral philosophy, and his confrontations with the problem of justification for liberal political theories all serve to define the distinct yet related implications of a turn to interpretation in the triplicate areas of knowledge, values, and politics. Taylor's interpretivism shows us that defending anti-naturalism in the human sciences after the fall of logical empiricism and the demise of positivism requires a sophisticated, post-linguistic turn, positive case for moral realism that is based on an interpretive understanding of human beings necessarily and always engaged in social practices. Taylor's particular brand of interpretivism, moreover, opens up the possibility, after the demise of logical positivism, for a philosophy of social sciences to be more than strictly a knowledge enterprise but itself a critique and a politics. Taylor makes it possible to bring moral argument back in to the study of politics without choosing between a fixed foundation for knowledge and the practical contradictions of deconstructivism, by reconciling what appear to be incommensurable opposites. By rejecting the autonomy of ethics and combining ethical individualism with ontological communitarianism, Taylor has reformulated what seems antithetical about dichotomies and has shown how rejecting representationalist theories of knowing, objectivist explanations of human conduct, and essentialist notions of the good need not entail a radical "epistemology without a subject", render theory as mere conversation, or values simply as whatever happens to be preferred. The following pages, therefore, serve not only to clarify Taylor's positions as they relate to current debates in political theory, but also to narrate the multiple and competing intellectual traditions from which contemporary political theories in the Anglo-American context have arisen by locating Taylor's place in it. This project makes a sustained inquiry into the relationship between political theory and the broader movements in philosophy in the 20th C that have called the former into question that simultaneously bridges the study of modern liberal theories with key issues of justification and meta-methodology in the philosophy of social sciences.
A review & analysis of the changing & recurring aspects of George Kennan's views on the Soviet system & Soviet-American relations. The "therapeutic perspective" and "benevolent historical determinism" are among the major conceptual devices that facilitate an increasingly nonjudgmental attitude on his part toward the USSR. Kennan's views have come to converge more & more with those of other public figures far less knowledgeable about Soviet affairs, who are animated by an adversary posture toward the US. Kennan's growing estrangement from US society was given a strong boost by the experience of the 1960s which for him meant the decline of standards. He is basically a conservative-elitist culture critic who has come to believe that the defense of a decadent Western world does not justify risking nuclear war; he is also more concerned with environmental & demographic dangers than the threat of Soviet expansion. His distaste for the Soviet system is mitigated by a grudging respect for the more resolute Soviet exercise of authority he contrasts with the weakness & indecisiveness of Western, especially US, politicians. AA
Preface / Stefan Kröll, Andrea K. Bjorklund & Franco Ferrari -- Arbitration as a Dispute Resolution Process : Historical Developments / Florian Grisel -- Theories of International Arbitration / Emmanuel Gaillard -- Limitations to Party Autonomy in International Arbitration / Franco Ferrari & Friedrich Rosenfeld -- The Legal Framework of Arbitration: International and National Sources / Fabien Gélinas -- Particularities of Investment Arbitration / Andrea K. Bjorklund -- Human Rights in International Commercial and Investment Arbitration / Petra Butler -- Democracy and International Investment Law / Marc Bungenberg -- Investment Arbitration and the Rule of Law / August Reinisch -- Arbitration and the Development of Law / Giuditta Cordero-Moss & Daniel Behn -- Parties and Affected Others: Signatories and Nonsignatories in International Arbitration Agreements / Christopher R. Drahozal -- Third-Party Funders / Victoria Shannon Sahani -- Arbitrators / Stefan Wilske & Laura Bräuninger -- Arbitral Institutions / Andrea Carlevaris -- International Arbitration and Society At Large / Luke Nottage -- States as Participants in International Arbitration / Chester Brown -- International Commercial Arbitration and Private International Law / Luca G. Radicati Di Brozolo -- Lex Arbitri and Rules of Procedure / Christophe Bondy -- Applicable Law in Commercial Arbitration / Franco Ferrari & Friedrich Rosenfeld --Applicable Law in Investment Arbitration / Andrea K. Bjorklund & Lukas Vanhonnaeker -- The Emergence of Soft Law as an Applicable Source of Procedural and Substantive Law / Shahla Ali & Sabine Katrin Neuhaus -- Mandatory Law : International Commercial and Investment Treaty Arbitration / Monique Sasson -- Applicable Ethical Framework in Commercial and Investment Arbitration / Jonathan Brosseau -- The Arbitration Agreement : Legal Nature, the Contractual and the Jurisdictional Aspect / Christophe Seraglini & Julien Fouret -- The Various Forms of "Consent" in International Arbitration / Stavros Brekoulakis -- Protecting and Challenging the Arbitrator's Jurisdiction / Vladimir Pavić -- The Competence-Competence Principle's Positive Effect / Stefan Kröll & Elian Keller -- The Competence-Competence Principle's Negative Effect / John J. Barceló III -- The 'Separability' of the Agreement to Arbitrate / Alan Scott Rau -- Admissibility v. Jurisdiction / Jan Paulsson -- Settlement Efforts and Contract Adaptation by Arbitral Tribunals / Stefan Kröll & Thilo Kerkhoff -- Composition of the Arbitral Tribunal / R. Doak Bishop, Caline Mouawad & Jessica Beess and Chrostin -- Arbitrator's Contract / Kun Fan -- The Powers, Duties, and Rights of International Arbitrators / Andrea K. Bjorklund & Lukas Vanhonnaeker -- Secretaries to the Arbitral Tribunal / Jacomijn Van Haersolte-Van Hof & Mathew Stone -- The Role of Party Nominated Arbitrators v. That of the Chairperson / Sébastien Besson -- Implicit Consent and Unanticipated Risk in Class, Mass and Collective Arbitration / S.I. Strong -- The Principle of Equal Treatment in International Arbitration / Maxi Scherer, Dharshini Prasad & Dina Prokic -- Joinder of Third Parties / Chiara Giorgetti & Saud Aldawsari -- Evidentiary Issues in International Arbitration / D. Brian King & Elliot Friedman -- Provisional Measures by Arbitrators and Emergency Arbitrators / Christophe Seraglini & Julien Fouret -- Setting the Language (Or Languages) of Arbitration : and the Impact of Language-Related Imperfections in Post-Award Proceedings / Tibor Várady -- Role of State Courts in Supporting Arbitration / Christopher Kee & Gloria Alvarez -- Role of State Courts in Controlling Arbitration / David Holloway -- Interim Relief by State Courts / Christopher Boog -- Control of the Courts by Arbitration / N. Jansen Calamita & Dafina Atanasova -- Arbitrator Decision Makin : Heuristics and Other Unconscious Influences / Edna Sussman -- The Legal Nature of Arbitral Awards / Frédéric Bachand -- Turning Settlements Into Arbitral Awards / Patricia Shaugnessy -- Enforcement of Arbitral Awards Set Aside or Annulled at the Seat of Arbitration / Linda J. Silberman & Robert U. Hess -- Enforcement Against State and State Entities / Stefan Kröll & Miquel Mirambell Fargas -- The Law Applicable to Post-Award Issues / Geneviève Saumier -- Post Award Access to Justice Issues : Using Investment Treaties to Enforce Commercial Arbitration Awards / D. Brian King & Elliot Friedman -- Parallel Proceedings in International Commercial Arbitration / Francesca Ragno -- Res Iudicata in International Arbitration / George A. Berman -- International Arbitration and Transparency / Mark Feldman -- Contract and Treaty Interpretation in International Arbitration / Laurence Boisson De Chazournes & Elise Ruggeri Abonnat -- Weak Parties in International Arbitration / Friedrich Rosenfeld -- Arbitration and Insolvency / Stefan Kröll -- Global Governance's Inescapable Legitimacy Conundrum : A Call to Reform International Commercial Arbitration / Diego P. Fernández Arroyo & Alexandre Senegacnik -- Legitimacy of Investment Arbitration / Stephan W. Schill -- The Promise and Peril of Empiricism and International Investment Law Disputes / Susan D. Franck -- Sociology of Arbitrators / Michael Waibel -- Economic Analysis of Arbitration / Gerhard Wagner -- Teaching Arbitration / Ronald A. Brand -- European Union Law in Arbitration Proceedings : Status and Methods / Catherine Kessedjian -- The European Court of Human Rights and Arbitration / Ursula Kriebaum -- EU Law and Investment Arbitration / Richard Happ & Sebastian Wuschka.
The specifications of subjectivity are cumbersome and sometimes contradictory. A large part of contemporary philosophy has set itself the task of de-substantialising and de-anthropologising the subject, of questioning its supremacy and its founding function. The importance of this critique in Deleuze's work is evident from his research on empiricism and continues to be so until his last writings with Guattari. The present work is first and foremost a conceptual and systematic reconstruction of what is scattered throughout Deleuze's work. This has involved restoring contexts, clarifying hypotheses, uncovering the implicitness of the discourse and the unwritten controversies. But the dissertation also pursues a goal of its own. First of all theoretical, of course: to show that it is logically possible to support the downfall of the ego. Then practical: to describe our singular existences, both in their material and spiritual aspects, in a different way than that of the subject. For this reason, we were gradually led to a series of ethical and political considerations, especially in the era of globalisation and infinite extension of capitalism. Faced with the ruin of classical spiritual expressions, with the unravelling of the symbolic institution, with ecological catastrophe, Deleuze and Guattari ask themselves how to produce future subjectivities without falling into the archaic return to the old systems of conviction. How can we account for the creation of modes of existence that emerge within the dominant forms, and against these forms? If the answer to this question must consider the respective dangers of humanism and anti-humanism, it seemed to us that it should also depend on the mapping of the equipment (individual as well as collective) producing subjectivity. In the final analysis, the search for a life that would go beyond the bonds of subjectivity remains an apprenticeship that is both difficult and dangerous, and explains the ambiguity - consciously maintained - of Gilles Deleuze's work in this respect. ; Le cahier des charges de la subjectivité est lourd et parfois contradictoire. Une grande part de la philosophie contemporaine s'est donnée pour tâche de désubstantialiser et de désanthropologiser le sujet, de remettre en question sa suprématie et sa fonction fondatrice. L'importance de cette critique chez Deleuze apparaît en pleine lumière dès ses recherches sur l'empirisme et perdure jusqu'aux derniers écrits avec Guattari. Le présent travail constitue d'abord une restitution systématique de ce qui, conceptuellement, se présente de manière éparse dans l'œuvre de Deleuze. Cela a impliqué de restituer les contextes, préciser les hypothèses, mettre au jour l'implicite du discours et les controverses qu'il mène en sous-main. Mais la thèse poursuit aussi un but propre. D'abord théorique bien sûr : montrer qu'il est possible logiquement de soutenir la perte de l'ego. Ensuite pratique : décrire autrement que par le sujet nos existences singulières, tant dans leur aspect matériel que spirituel. Ce pourquoi, nous étions peu à peu amenés à une série de considérations éthiques et politiques, en particulier à l'époque de la mondialisation et de l'extension infinie du capitalisme. Face à la ruine des expressions spirituelles classiques, face à l'effilochement de l'institution symbolique, face à la catastrophe écologique, Deleuze et Guattari se demandent comment produire des subjectivités de demain sans tomber dans le retour archaïque aux anciens systèmes de conviction. Comment rendre compte de la création des modes d'existence qui émergent au sein des formes dominantes, et contre ces formes ? Si la réponse à cette question doit considérer les dangers respectifs de l'humanisme et de l'antihumanisme, elle nous a semblé devoir dépendre aussi de la cartographie des équipements producteurs de subjectivité, équipements individuels autant que collectifs. En dernière instance, la recherche d'une vie qui dépasserait les carcans de la subjectivité reste un apprentissage à la fois difficile et dangereux, et explique l'ambiguïté – consciemment maintenue – de l'œuvre de Gilles Deleuze à cet égard. ; (ISP - Institut supérieur de philosophie) -- UCL, 2021
The article deals with the issues of correlation of external and internal freedom, freedom of thought and wisdom, and their participation in creative choice and action as unintentional thoughts caused by the self-isolation regime. The authors show that the concept of freethinking is closely related to the understanding of freedom in this era. In the free-thinking as its incarnation lay two essential features: negative — "freedom from" and positive — "freedom for". The historical retrospective of their balance appears as a certain regularity, which the authors conventionally call the "swing of free thought": the birth of a new branch of spiritual culture is due to the growing criticism of the previous one and the appearance of a galaxy of thinkers who form it.Thus, in the freethinking of Antiquity, with its tendency to reject the pressure of fate, at first "freedom from" prevailed, to which later, as a result of the positive work of numerous philosophical schools, "freedom for" was added. The formation of Christianity as a branch of spiritual culture was accompanied by criticism of previous philosophy (for example, by Neoplatonists) and the creative work of the apostles and Christian thinkers of the patristic era. In the medieval acquisition of freedom as a gift of God, "freedom for" was asserted, which, under the influence of late dogmatism, turned into negative freedom by the Renaissance. Anti-clericalism and anti-dogmatism were overcome by modern thinkers who, creating the methodology of science (English empiricism and continental rationalism), established new goals and meanings of knowledge, and freedom became necessary "for" the knowledge of the laws of nature. The birth of ideology as a branch of culture in the late XIX-early XX centuries, although it did not occur against the background of criticism of science, still produced a new field of freedom — political freedoms marked by bourgeois-liberal ideas. Global humanity, which now has a common destiny, is approaching a new "axial time", which will probably require a new freethinking — both negative, which is already embedded in the ideas of Western postmodern philosophy, and positive, for example, in the framework of the philosophical-religious-scientific synthesis prepared by Russian religious philosophers. ; В статье рассматриваются проблемы соотношения свободы внешней и внутренней, свободомыслия и мудрости и их участия в творческом выборе и действии как нечаянные мысли, вызванные режимом самоизоляции. Авторы показывают, что понятие свободомыслия тесно связано с пониманием свободы в данную эпоху. В свободомыслии как его ипостаси заложены две сущностные черты — негативная — «свобода от» и позитивная — «свобода для». Историческая ретроспектива их баланса предстает как некая закономерность, которую авторы условно называют «качелями свободомыслия»: рождение новой отрасли духовной культуры происходит за счет нарастающей критики предыдущей и появления плеяды мыслителей, ее формирующих.Так, в свободомыслии Античности с его устремлением к отказу от давления рока сначала преобладала «свобода от», к которой позже в результате позитивной работы многочисленных философских школ добавилась «свобода для». Становление христианства как отрасли духовной культуры сопровождалось критикой предыдущей философии (например, неоплатониками) и созидательной работой апостолов и христианских мыслителей эпохи патристики. В средневековом обретении свободы как божьего дара утверждалась «свобода для», которая под влиянием позднего догматизма превратилась к эпохе Возрождения в негативную свободу. Антиклерикализм и антидогматизм был преодолен мыслителями Нового времени, которые, создавая методологию науки (английский эмпиризм и континентальный рационализм), утвердили новые цели и смыслы познания, и свобода стала нужна «для» познания законов природы. Рождение идеологии как отрасли культуры в конце XIX — начале ХХ вв., хотя и происходило не на фоне критики науки, все же произвело новое поле свободы — политические свободы, обозначенные буржуазно-либеральными идеями. Глобальное человечество, отныне имеющее общую судьбу, подходит к новому «осевому времени», которое, вероятно, потребует нового свободомыслия — негативного, которое уже заложено в идеях западной философии постмодернизма, и позитивного, например, в рамках философско-религиозно-научного синтеза, подготовленного русскими религиозными философами.
The specifications of subjectivity are cumbersome and sometimes contradictory. A large part of contemporary philosophy has set itself the task of de-substantialising and de-anthropologising the subject, of questioning its supremacy and its founding function. The importance of this critique in Deleuze's work is evident from his research on empiricism and continues to be so until his last writings with Guattari. The present work is first and foremost a conceptual and systematic reconstruction of what is scattered throughout Deleuze's work. This has involved restoring contexts, clarifying hypotheses, uncovering the implicitness of the discourse and the unwritten controversies. But the dissertation also pursues a goal of its own. First of all theoretical, of course: to show that it is logically possible to support the downfall of the ego. Then practical: to describe our singular existences, both in their material and spiritual aspects, in a different way than that of the subject. For this reason, we were gradually led to a series of ethical and political considerations, especially in the era of globalisation and infinite extension of capitalism. Faced with the ruin of classical spiritual expressions, with the unravelling of the symbolic institution, with ecological catastrophe, Deleuze and Guattari ask themselves how to produce future subjectivities without falling into the archaic return to the old systems of conviction. How can we account for the creation of modes of existence that emerge within the dominant forms, and against these forms? If the answer to this question must consider the respective dangers of humanism and anti-humanism, it seemed to us that it should also depend on the mapping of the equipment (individual as well as collective) producing subjectivity. In the final analysis, the search for a life that would go beyond the bonds of subjectivity remains an apprenticeship that is both difficult and dangerous, and explains the ambiguity - consciously maintained - of Gilles Deleuze's work in this respect. ; Le cahier des charges de la subjectivité est lourd et parfois contradictoire. Une grande part de la philosophie contemporaine s'est donnée pour tâche de désubstantialiser et de désanthropologiser le sujet, de remettre en question sa suprématie et sa fonction fondatrice. L'importance de cette critique chez Deleuze apparaît en pleine lumière dès ses recherches sur l'empirisme et perdure jusqu'aux derniers écrits avec Guattari. Le présent travail constitue d'abord une restitution systématique de ce qui, conceptuellement, se présente de manière éparse dans l'œuvre de Deleuze. Cela a impliqué de restituer les contextes, préciser les hypothèses, mettre au jour l'implicite du discours et les controverses qu'il mène en sous-main. Mais la thèse poursuit aussi un but propre. D'abord théorique bien sûr : montrer qu'il est possible logiquement de soutenir la perte de l'ego. Ensuite pratique : décrire autrement que par le sujet nos existences singulières, tant dans leur aspect matériel que spirituel. Ce pourquoi, nous étions peu à peu amenés à une série de considérations éthiques et politiques, en particulier à l'époque de la mondialisation et de l'extension infinie du capitalisme. Face à la ruine des expressions spirituelles classiques, face à l'effilochement de l'institution symbolique, face à la catastrophe écologique, Deleuze et Guattari se demandent comment produire des subjectivités de demain sans tomber dans le retour archaïque aux anciens systèmes de conviction. Comment rendre compte de la création des modes d'existence qui émergent au sein des formes dominantes, et contre ces formes ? Si la réponse à cette question doit considérer les dangers respectifs de l'humanisme et de l'antihumanisme, elle nous a semblé devoir dépendre aussi de la cartographie des équipements producteurs de subjectivité, équipements individuels autant que collectifs. En dernière instance, la recherche d'une vie qui dépasserait les carcans de la subjectivité reste un apprentissage à la fois difficile et dangereux, et explique l'ambiguïté – consciemment maintenue – de l'œuvre de Gilles Deleuze à cet égard. ; (ISP - Institut supérieur de philosophie) -- UCL, 2021
In the article were analyzed John Dewey's views on American pragmatism and its connection to classical German philosophy. Here were also revealed some historical prerequisites affecting the formation of Dewey's views on the main notions of his doctrine, as «experience», «pragmatism», «logic». The aim of the study is to examine the main standpoints of the representatives of American pragmatism, in particular one of John Dewey, and determine its connection to classical German philosophy. For this study were used following methodological instruments: analytical method – for classifying the material in order to structure theoretical and methodological research grounds; historical method – to analyze the evolution of the scientist's views in relation to classical German philosophy; comparative – to reveal the significance of the German classical philosophy to the formation of the views of the scientist. John Dewey is known to be a bright representative of classical American pragmatism, which owes its beginnings to classical German philosophy, what we prove in this study. In the broad sense classical American pragmatists like Charles Sanders Peirce, William James, John Dewey developed classical German idealistic tradition, finishing its naturalization, started by Georg Wilhelm Friedrich Hegel. Learning of John Dewey's views, which get beyond the frames of rationalism, is a certain turnaround to the sources of pragmatism in German idealism. So that we come to the conclusion, that pragmatists, particularly John Dewey, who played an important role, synthesize naturalism and empiricism, and after all comes into consideration a matter of synthesizing rationalism and pragmatism. ; В статье исследованы взгляды Джона Дьюи на американский прагматизм и его связь с немецкой классической философией. Выяснено исторические предпосылки формирования взглядов ученого на основные понятия его исследования, а именно «опыт», «прагматизм», «логика». Исследовано основные взгляды представителей американского прагматизма, в частности Джона Дьюи и определено его взаимосвязь с немецкой классической философией. В качестве методологического инструментария работы избраны: аналитический – с целью осмотра материала для формирования теоретических и методологических основ исследования; исторический – при анализе развития взглядов ученых во взаимосвязи с немецкой классической философией; компаративный – для выявления значения немецкой классической философии на становление взглядов ученого. Установлено, что Джон Дьюи является представителем классического американского прагматизма, который имеет истоки из немецкой классической философии, что мы и доводим в исследовании. В широком смысле классические американские прагматики – Чарльз Сандерс Пирс, Уильям Джеймс, Джон Дьюи развивали немецкую классическую идеалистическую традицию, завершая процесс ее натурализации, которая началась с Георга Вильгельма Фридриха Гегеля. Рассматривая взгляды Джона Дьюи, которые выходят за пределы рационализма, что является определенным возвращением к истокам прагматизма в немецком идеализме, приходим к выводу, что прагматисты, в частности Джон Дьюи, синтезируют натурализм и эмпиризм, а дальше возникает вопрос о синтезе рационализма и прагматизма. ; У статті досліджено погляди Джона Дьюї на американський прагматизм та його зв'язок із німецькою класичною філософією. З'ясовано історичні передумови формування поглядів вченого на основні поняття його досліджень вчення, а саме: «досвід», «прагматизм», «логіка». Досліджено основні погляди представників американського прагматизму, зокрема Джона Дьюї та визначено його взаємозв'язок із німецькою класичною філософією. В якості методологічного інструментарію роботи обрано: аналітичний – з метою огляду матеріалу для формування теоретичних і методологічних основ дослідження; історичний – при аналізі розвитку поглядів вченого у взаємозв'язку із німецькою класичною філософією; компаративний – для виявлення значення німецької класичної філософії на становлення поглядів вченого. Встановлено, що Джон Дьюї є представником класичного американського прагматизму, що має витоки із німецької класичної філософії– це ми і доводимо у дослідженні. У широкому сенсі класичні американські прагматики – Чарльз Сандерс Пірс, Вільям Джеймс та Джон Дьюї розвивали німецьку класичну ідеалістичну традицію, завершуючи процес її натуралізації, яка почалась із Георга Вільгельма Фрідріх Гегеля. Розглядаючи погляди Джона Дьюї, що виходять за межі раціоналізму та є певним поверненням до початків прагматизму в німецькому ідеалізмі, приходимо до висновку, що прагматисти, зокрема Джон Дьюї, синтезують натуралізм і емпіризм. А далі постає питання про синтез раціоналізму і прагматизму.
The history of ideas and culture considers Romanticism a literary and aesthetic movement. However, it arises as the answer to an essential question for Philosophy, showing a highly rebellious attitude against both the established political manners and the education received from the previous generation. Bringing out Romanticism and academic formalism was the way to deactivate their strength. The search for a heroic age determined a conception of time and its civilizing process which was opposed to the enlightened aspiration of progress. The first precedent is Hamann, with a critical theology that was fostered by pietism which, at the same time, embraced the idea of empiricism coined by Hume. For Herder, Nature becomes means and aim of the new education, recovering somehow the original meaning of radicalism in Rousseau. For Kant, that was a loud fashion. However, he learnt from them the aporias of an organicist finality of Nature and the inability to explain this process from the physical determinism of Laplace, which was still used in experimental sciences. Opposed to the externalist casuistry, freedom becomes the essence of human nature. Romantics were fascinated by this idea. For Schiller, it is the driving force of human history, which is above natural history – the Spirit, according to Hegel –. This was the context of the philosophe Fichte taught, idealism:the duty of action is prior to the moral duty itself. And this is the philosophy of the so called «training years» of Schelling, the Naturphilosophen and Hegel himself. The will of acting in the philosophy of Fichte is an unconscious force for Novalis and Hölderlin. They consider the sublime process of Nature a transposition of their own youth, of the contradiction and evolution of their own psyche: the breeding that goes over years and adds new stages. This is why Hegel points out, in his semester 1805/06, Realphilosophie: «Does Earth have a history? What is history?». ; RESUMEN La historia de las ideas y de la cultura considera el romanticismo un movimiento estético y literario, sin embargo su origen responde a una cuestión esencial de la Filosofía, con una actitud altamente contestataria contra las formas políticas establecidas y la educación recibida de la generación anterior. Traer el romanticismo al academicismo del aula fue la forma de desactivar su fuerza. La búsqueda de una edad heroica, determinó una concepción del tiempo y su proceso civilizador opuesta a la pretensión ilustrada de progreso. El primer precedente es Hamann, una teología crítica alimentada por el pietismo que interiorizó a la vez el empirismo de Hume. Con Herder la Naturaleza se convierte en medio y fin de la nueva educación, recuperando de alguna manera lo que fue el radicalismo de Rousseau. Para Kant, aquella moda era estridente, sin embargo comprendió de ellos las aporías de un finalismo organicista de la Naturaleza y la incapacidad de explicar este proceso desde el determinismo físico laplaciano, vigente en las ciencias experimentales. Frente a la casuística externalista, la libertad se convierte en la esencia de lo humano. Esto apasionó a los románticos. Para Schiller es el motor de la historia humana, que está por encima de la historia natural —el Espíritu, según Hegel—. Este fue el contexto de la Filosofía que Fichte enseñaba, el idealismo: el deber de acción es anterior al propio deber moral. Y esta es la Filosofía de los «años de formación» de Schelling, los Naturphilosophen y el mismo Hegel. La voluntad de acción de la Filosofía fichteana es en Novalis y Hölderlin una «fuerza insconsciente». Contemplan el sublime proceso de la Naturaleza, como una transposición de su propia juventud vivida, de la contradicción y devenir de su propia psique: lacrianza que supera años e incorpora etapas. Por eso Hegel apunta en su semestre de 1805/06, la Realphilosophie: «¿La Tierra tiene una historia? ¿Qué es historia?».
