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These essays provide a compelling insight into contemporary Cambodian culture. They explore the relationship between cultural productions and practices, the changing urban landscape and the construction of identity and nation building twenty-five years after the fall of the Khmer Rouge regime.

The article discusses recent attempts in rational choice theory to take account of the opportunity aspect of freedom, i.e., the value of alternatives, in measuring freedom. It is argued that each of these approaches (in terms of fixed preferences, of possible future preferences and of the preferences of reasonable persons) fails to solve important conceptual problems. Furthermore, we argue that differences between measures of opportunity freedom reflect different moral standards for the quality of alternatives, not different conceptions of freedom as such. Hence, we propose to separate discussions about the meaning of the concept of freedom from the issue of determining the value of opportunity sets.

Hierarchy conflict, a dispute among members over the rank order of influence in the team, often impairs team processes and outcomes. The current literature often operates from the assumption that self-interest must be high when team members engage in hierarchy conflict. Building on interdependence theory, we propose that hierarchy conflict may also occur when members have a more prosocial motivation, leading to a more constructive expression of the hierarchy conflict and more positive effects on team performance than hierarchy conflict instigated by members with a more proself motivation. Specifically, we argue that the extent to which a team member is more driven by prosocial (versus proself) motivation heightens the threshold and lowers the frequency for engaging in a hierarchy conflict and that more prosocially motivated team members express their challenge of the hierarchy more directly and with less intensity than more proself-motivated members. This sets in motion a hierarchy conflict exchange that is more constructive and helps teams perform better compared with hierarchy conflict instigated by proself motivation. Our theory complements and extends the current study of the causes, expressions, and consequences of hierarchy conflict in teams across multiple levels of analysis and helps redirect the focus of how hierarchy conflict is viewed in the literature.

How can power over others be transformed to 'power with'? It is possible to transform many institutions to build societies with less predation and more freedom. These stretch from families and institutions of gender to the United Nations. Some societies, times and places have crime rates a hundred times higher than others

The turn of the 20th and the 21st century is a very interesting period. On the one hand, there is a growth of internationalist tendencies, which make us look for common values and universal culture, and on the other hand, the centrifugal tendencies lead to the revival of new forms of nationalism and national and religious conflicts. Integrative tendencies are an unquestioned fact of every aspect of societal life: economic (emergence of the world market, rise of international exchange and cooperation, modernization of technology, popularization of Western patterns of consumption, great development of transport and means of communication, etc.), political (expansion of liberal democracy, creation of a united Europe), and in culture, which succumbs to a tendency to create global and universal mass culture (mass media, tourist movement, fashion, show business etc.). It turns out, however, that neither international commerce, nor the blossoming systems of communication and transport, provide us with the common feeling of identity or belonging. At the same time the need for those does not cease to exist. As a result, "people rediscover or create new historical identity", since they feel uprooted and "need new sources of identity and new forms of stable community, new systems of moral imperatives, which could give them a sense of meaningful and purpose life" (Samuel Huntington). One of the most important forms of collective and cultural identity still turns out to be the national one. The prophecies of the end of the era of nations have not come true. "The strength of national sentiments – writes Jerzy Szacki – even if changeable in time and diverse in space, does not show any symptoms of clear decline, (.) the era of nations keeps lasting and nothing predicts it will end soon." ; The turn of the 20th and the 21st century is a very interesting period. On the one hand, there is a growth of internationalist tendencies, which make us look for common values and universal culture, and on the other hand, the centrifugal tendencies lead to the revival of new forms of nationalism and national and religious conflicts. Integrative tendencies are an unquestioned fact of every aspect of societal life: economic (emergence of the world market, rise of international exchange and cooperation, modernization of technology, popularization of Western patterns of consumption, great development of transport and means of communication, etc.), political (expansion of liberal democracy, creation of a united Europe), and in culture, which succumbs to a tendency to create global and universal mass culture (mass media, tourist movement, fashion, show business etc.). It turns out, however, that neither international commerce, nor the blossoming systems of communication and transport, provide us with the common feeling of identity or belonging. At the same time the need for those does not cease to exist. As a result, "people rediscover or create new historical identity", since they feel uprooted and "need new sources of identity and new forms of stable community, new systems of moral imperatives, which could give them a sense of meaningful and purpose life" (Samuel Huntington). One of the most important forms of collective and cultural identity still turns out to be the national one. The prophecies of the end of the era of nations have not come true. "The strength of national sentiments – writes Jerzy Szacki – even if changeable in time and diverse in space, does not show any symptoms of clear decline, (.) the era of nations keeps lasting and nothing predicts it will end soon."

The argument for devolution of power to state & local governments in contemporary Supreme Court cases regularly relies on claims about the virtues of federalism as a means of maintaining individual liberty. This article explores the plausibility of the argument that supplanting federal with state authority is likely, systematically, to protect individual liberty. The article argues that if there is a viable argument for "federalism as freedom," it must go beyond the sense that two governments are more repressive than one or that the federal government is more inclined to curtail liberty than is a state or local authority. The plausible claims rely on the abilities of autonomous state governments to provide a competing source of norms & to allow escape from oppressive laws. The availability of sanctuaries in other states is a function of rights of interstate travel & territorial limitations on state jurisdiction, which themselves require federalized constraints on state & local autonomy. 13 References. Adapted from the source document.

Freedom as an authentic and willed process, characteristic of man as a human rational being, enables the individual to act in accordance with the principles of morality, since the individual can choose between good and evil (between two possibilities), and in this way to get out of the sphere of the given to which the rest of the living world is limited. We should recall the forgotten Marx and his famous text on the essential difference between the animal world and humanity as a genus: "The animal is immediately united with its vital activity. It does not differ from it. It is vital activity. Man makes his own vital activity the subject of his will and consciousness. He has conscious vital activity. This is not a determination with which he merges immediately. Conscious vital activity distinguishes man directly from animal vital activity. It is exactly in this way alone that he is a generic being. Or a conscious being, i.e. his own life is a subject for him precisely because he is a generic being. It is only for this reason that his activity is free activity..." (K. Marx, "Alienation", Early Works). In other words, while animals live just the life of their species and cannot choose anything else, since the choice has been made by the fact of their belonging to a species, man can choose the world in which to live, overcoming in this way the natural givens. Here lies the core of the anthropological explanation of the principle of morality, inconceivable without man's ability to be an authentic free being.