Individual Religiosity,Moral Community,and Drug User Treatment

Some scholars have suggested that individual religiosity inhibits deviant behavior. Others have suggested that behavior is more responsive to the influence of religiously‐oriented moral communities than to the religiosity of individuals. Still others have suggested that non‐religious moral communities, such as sports teams or self‐help recovery groups, are just as effective as religious moral communities. The current article examines the associations between addicts' reductions in drug and alcohol use and religiosity, increase in church attendance, and increase in addiction self‐help recovery group attendance, following participation in publicly funded treatment programs. Results indicate that increase in self‐help recovery group attendance and church attendance were independently associated with reduction in alcohol use. Only increase in church attendance was significantly associated with reduction in cocaine use. Self‐assessed religious conviction was not associated with changes in drug use.     

Agency vulnerability,participation, and the self-determination of indigenous peoples

Development, understood as a process of social and economic change, can be a source of great freedom. But when individuals and groups have little or no control over that process, it can be a source of vulnerability as well. This paper proposes the concept of ‘agency vulnerability’: the risk of being limited in one's ability to control the social and economic forces that propel one into change. All individuals and groups are susceptible to harm, but indigenous groups often face the gravest constellation of such threats. In particular, indigenous peoples struggle against both individual and societal vulnerabilities and often have the least control over processes of change that affect them. The language of human rights is frequently used to justify policies aimed at reducing vulnerability. For indigenous peoples, this often takes the form of a right to self-determination, a right in part intended to reduce agency vulnerability. This paper draws a distinction between the process and the substantive aspects of self-determination, and identifies participation as a key component of the process aspect, defending its importance in decision-making in any residual areas of shared rule between indigenous and non-indigenous groups or entities. Finally, it proposes a framework for evaluating the extent and quality of participation of indigenous (or any other) peoples in decisions that affect them.     

Commodification or Compensation: A Reply to Ketchum

I defend the permissibility of paid surrogacy arrangements against the arguments Sara Ketchum advances in “Selling Babies and Selling Bodies.” I argue that the arrangements cannot be prohibited out of hand on the grounds that they treat persons as objects of sale, because it is possible to view the payments made in these arrangements as compensation for the woman's services. I also argue that the arguments based on exploitation and parental custodial rights fail to provide adequate grounds for prohibiting the arrangements.     

Corporations,Rights, and Lobbying

While there may be several practical concerns regarding the practice of corporate lobbying of government officials, there is the more basic question of a corporation’s moral right to do so. I argue that group agents such as corporations have no moral rights, and thereby cannot have the right to lobby. There may be a basis for some legal rights for corporations, but I argue that lobbying cannot be one of the legal rights, even by reference to the rights of the individuals that make up the corporation. I end the paper by a discussion of how this argument applies to all private organizations, including public interest organizations.     

A comparison of students' and jury panelists' decision-making in split recovery cases

This study was designed to assess jury decision-making for 289 participants reading a medical malpractice vignette as a function of participant type (undergraduate students or jury panelists), punitive damage award apportionment (none, half, or all to the plaintiff), and compensation previously assigned to the plaintiff (low, medium, or high). We found several sample differences. Overall, jury panelists awarded more money for punitive damages. Jury panelists were also more affected by compensatory-relevant information when making punitive decisions, including assigning punitive damages and rating the fairness of the traditional apportionment scheme, where the plaintiff receives all of the money. Compared with students, more jury panelists were in favor of the plaintiff receiving the entire punitive award. Most students endorsed split recovery. The authors suggest that psycholegal research conducted solely with student samples, rather than community members, may misestimate the likely behavior of actual juries. The implications of the study for split recovery policy are also discussed.     

On Compensation and Return: Can The ‘Continuing Injustice Argument’ for Compensating for Historical Injustices Justify Compensation for Such Injustices or the Return of Property?

This paper offers a critique of recent attempts, by George Sher and others to justify compensation to be paid to descendants of deceased victims of past wrongs. This recent attempt (the ‘continuing injustice argument’) is important as it endeavours to avoid some well‐known critiques of previous attempts, such as the non‐identity problem. Furthermore, this new attempt is grounded in individual rights, without invoking a more controversial collectivist assumption. The first step in this critique is to differentiate between compensation and restitution. Once this important distinction is clear, an examination of several factors follows: the importance of the passage of time vis‐à‐vis claims for compensation and/or restitution (and especially the passing away of the original victims and wrongdoers), the responsibility of the would be payers, the responsibility of the descendants of the victims, the welfare level of the descendants of the victims, information‐related issues, and several additional factors. The conclusion is that once we take into account the distinction between compensation and restitution, and the additional factors mentioned, the case for compensation and/or restitution under the ‘continuing injustice argument’, is highly limited.     

Liberalism and Democracy Revisited

In JAP 9 (1992) Gordon Graham argued that liberals cannot be counted on to support democratic institutions since there are no conceptual or strongly contingent links between democracy and liberal ideals. This paper responds to Graham's challenge by claiming that his model of liberal aristocracy is not liberal in several respects. In particular, the liberal should recognise a right to democratic participation which individuals may plausibly claim as an element in a respectable conception of how to live well. The right to democratic participation is shown to stand alongside other important liberal ideals which may be justified in this fashion, e.g. freedom of religious worship and freedom of association. Furthermore, I argue against those who claim that political participation enacts delusory aspirations that the rights which are promoted and protected within a democratic constitution are necessary for both individual and collective autonomy — and so the liberal should defend them.     

Feminism, Family, and Women's Rights: A Hermeneutic Realist Perspective

In this article I apply the insights of hermeneutic realism to a practical‐theological ethics that addresses the international crisis of families and women's rights. Hermeneutic realism affirms the hermeneutic philosophy of Hans‐Georg Gadamer but enriches it with the dialectic of participation and distanciation developed by Paul Ricoeur. This approach finds a place for sciences such as evolutionary psychology within a hermeneutically informed ethic. It also points to a multidimensional model of practical reason that views it as implicitly or explicitly involving five levels—background metaphysical visions, some principle of obligation, assumptions about pervasive human tendencies and needs, assumptions about constraining social and natural environments, and assumed acceptable rules of conduct. The fruitfulness of this multidimensional view of practical reason is then demonstrated by applying it to practical‐theological ethics and the analysis of four theorists of women's rights—Martha Nussbaum, Susan Moller Okin, Lisa Cahill, and Mary Ann Glendon. Finally, I illustrate the importance and limits of the visional dimension of practical reason by discussing the concept of “Africanity” in relation to the family and AIDS crisis of Eastern Africa.     

Socially Valued Roles,Self‐Determination,and Community Participation among Individuals Living with Serious Mental Illnesses

Decades after deinstitutionalization, individuals living with serious mental illnesses remain isolated, socially disengaged, and devalued members of communities. Burgeoning research and services need conceptual clarity to improve such social conditions. This qualitative inquiry used grounded theory and participatory approaches to conduct an in‐depth exploration of community participation for individuals living with serious mental illnesses based on key stakeholder perspectives (n = 45). Results revealed that community participation is a multifaceted construct with layers of meaning for individuals living with serious mental illnesses. Overarching themes are contextualized in Self‐Determination Theory and presented with deidentified illustrations. Implications for services, research, and policy are discussed.     

Les préjudices professionnels des jeunes victimes de dommages corporels. Partie 3 : Les difficultés liées à l’évaluation de l’incidence professionnelle

Though professional damages in respect of young personal injury victims are recognized in principle by the Dintilhac group, and confirmed by the Court of Cassation in terms of full compensation for damages suffered, the assessment of such professional damages remains difficult, and the source of myriad legal disputes. The recognition and assessment of professional incidence raises the question of the risk of double compensation: The cumulative award of lifetime compensation for lost future earnings and of compensation for professional incidence not recognized at first by the 2nd chamber of the Court of Cassation is a source of debate in terms of both doctrine and jurisprudence. Though a source of discussion, the cumulative award of compensation for professional incidence and for educational, academic or training damages (PSUF) is more consensual.     

Why Toleration Is Not the Appropriate Response to Dissenting Minorities' Claims

For many liberal democrats toleration has become a sort of pet‐concept, to which appeal is made in the face of a myriad issues related to the treatment of minorities. Against the inflationary use of toleration, whether understood positively as recognition or negatively as forbearance, I argue that toleration may not provide the conceptual and normative tools to understand and address the claims for accommodation raised by at least one kind of significant minority: democratic dissenting minorities. These are individuals, or aggregates of them, who oppose, on principled grounds, the outcomes of the majoritarian decision‐making process. I argue that democratic dissenting minorities' claims are better understood as calls for respect for a person's capacity for self‐legislation. I view respect as the cornerstone of justice in a liberal democracy: all norms resulting in a constraint on a person's conduct should be appropriately justified to her. I argue that the reconciliation of democratic dissenting minorities' claims requires an enhancement of the justificatory strategies of democratic decisions by enhancing in turn citizens' rights to political participation. This should be done both during decision making and after a provision is enacted by also securing space for contestation through such forms of illegal protest as civil disobedience and conscientious objection.     

Keeping Out Extremists: Refugees,Would-Be Immigrants,and Ideological Exclusion

Many people want to live in liberal democracies because they are liberal and democratic. Yet it would be mistaken, indeed naïve, to assume that this applies to all would-be residents. Just as some inhabitants of liberal democracies oppose one or more fundamental liberal-democratic values and principles (e.g. the rule of law, freedoms of conscience and speech, rights to private property and to political participation), so there are foreign would-be residents who do so, who might include individuals with e.g. Jihadist, Neo-Nazi, and radical anarchist views. Proceeding on the assumption that there exists no unconditional moral right to immigrate, this article asks whether it is ever morally permissible for liberal democracies to deny residence to nonnationals based on evidence that they personally hold extremist views. I argue that this is sometimes the case. Specifically, my contention is that even if we adopt a cosmopolitan perspective on which states are not allowed to prioritise the interests of their own citizens and residents over those of foreign nonresidents, there are two conditions under which such exclusions are justified even when refugees are being refused admission (although, as I suggest, states might be morally required in such cases to admit other refugees instead).     

Self-Determination, Wellbeing, and Threats of Harm

David Rodin argues that the right of national‐defence as conceived in international law cannot be grounded in the end of defending the lives of individuals. Firstly, having this end is not necessary because there is a right of defence against an invasion that threatens no lives. However, in this context we are to understand that ‘defending lives’ includes defending against certain non‐lethal threats. I will argue that threats to national‐self determination and self‐government are significant non‐lethal threats to the wellbeing of individuals that can justify lethal defensive force. Therefore the end of defending individuals can ground a right of national‐defence against a ‘bloodless invasion’. Secondly, Rodin argues that defending lives is not a sufficient condition for military action to be national self‐defence, because humanitarian intervention is military action to defend individuals, and such action is in deep tension with national self‐defence. I will argue that a reductive account, grounded in claims of need and threats of harm, can justify principles of both intervention and non‐intervention on the same grounds; that is, protecting the wellbeing of individuals.     

Self-esteem among lesbian,gay, bisexual and same-sex-attracted Mormons and ex-Mormons

Lesbian, gay, bisexual and same-sex-attracted (LGB/SSA) individuals in conservative religions often experience stigma, shame, and psychological distress in reconciling their religious and sexual identities, yet religion can also provide existential comfort and social support. We investigated relationships among self-esteem, participation in the Mormon Church, and sexual identity acceptance among 348 LGB/SSA Mormons and ex-Mormons in 2013–2014 and found that the two groups reported similar self-esteem. By testing plausible mediators (family support, gay/SSA identity acceptance, and agreement with Mormon Church policy prohibiting same-sex behaviour) through a path model, results revealed different pathways to self-esteem. Practicing LGB/SSA Mormons reported higher family support and lower gay/SSA identity acceptance than ex-Mormons, while those self-identifying as SSA but not gay reported lower gay/SSA identity acceptance. We suggest that religiously active Mormons demonstrate low self-acceptance of their gay/SSA identity while ex-Mormons suffer loss of familial and social support, resulting in equal self-esteem across church status groups.     

Giving Up the Goods: Rethinking the Human Right to Subsistence,Institutional Justice,and Imperfect Duties

Either a person's claim to subsistence goods is held against institutions equipped to distribute social benefits and burdens fairly or it is made regardless of such a social scheme. If the former, then one's claim is not best understood as based on principles setting out a subsistence goods entitlement, but rather on principles of equitable social distribution — a fair share. If, however, the claim is not against a given social scheme, no plausible principle exists defining what counts as a reasonable burden for any of the available agents to secure subsistence. No justifiable principle exists implying generalised perfect duties any agent could clearly follow or clearly breach that secure subsistence conditions for others. At best we can justify rescue duties under very specific conditions, or general but imperfect duties to improve arrangements. Neither of these obviously correlates with human rights standards. Attempts in the literature to overcome the dilemma by claiming basic rights can correlate with imperfect duties or can generate duties to work towards institutions that ‘perfect’ our imperfect duties, are faulty. I then show how the dilemma can be avoided by accounts of human rights focusing on minimum respectful treatment rather than goods or interests.     

Community Storytelling Network,Neighborhood Context,and Civic Engagement: A Multilevel Approach

From a communication infrastructure theory perspective, the current study examined individuals’ civic engagement (neighborhood belonging, collective efficacy, and civic participation) as influenced by 2 multilevel components of the communication infrastructure—an integrated connectedness to a storytelling network (ICSN) and the residential context—focusing on ethnic heterogeneity and residential stability. Our multilevel analyses show that ICSN is the most important individual‐level factor in civic engagement—neighborhood belonging, collective efficacy, and civic participation—after controlling for other individual‐level and neighborhood‐level factors. In both ethnically homogeneous and heterogeneous areas and in both stable and unstable areas, ICSN is an important factor in civic engagement. As contextual factors, residential stability positively affects neighborhood belonging and collective efficacy, and ethnic heterogeneity is negatively related to collective efficacy. Our data do not show any direct contextual effects of residential stability or ethnic heterogeneity on civic participation. However, our HLM analysis showed that the relative importance of ICSN for the likelihood of participation in civic activities is significantly higher in unstable or ethnically heterogeneous areas than in stable or ethnically homogeneous areas.     

How Social Dominance Orientation Affects Union Participation: The Role of Union Identification and Perceived Union Instrumentality

Bridging social dominance theory and labour studies, this field study investigated the mechanisms underpinning the relationship between rejection of group‐based domination and participation in union activities. Respondents (N = 135) were members of a public sector union in California, that is, a hierarchy‐attenuating institution. Results revealed that union identification mediated the negative relationship between social dominance orientation and active union participation. Moreover, the mediational effect of union identification was moderated by perceived union instrumentality (i.e. outcome‐ and process‐based benefits afforded by the union), indicating that the relationship between union identification and participation was stronger among those union members who consider that the union affects workplace justice. The findings reveal the importance of both identity‐based and instrumental motivations underlying union participation. The novelty of applying social dominance theory to union behaviour is underscored. Copyright © 2012 John Wiley & Sons, Ltd.     

Mosques,Churches, and Civic Skill Opportunities in Indonesia

This article examines the role of houses of worship as institutions where individuals acquire civic skills that can be deployed for political participation in the world's largest Muslim‐majority democracy: Indonesia. Drawing on participant observation and interviews in Muslim, Protestant, and Catholic religious communities in Yogyakarta, Indonesia, this article investigates three questions: (1) What opportunities exist for individuals worshipping in Indonesian churches and mosques to develop and practice civic skills as part of their religious engagement? (2) Does civic skill opportunity vary across religious denominations? and (3) What factors might explain variation across different religious settings? The study shows that mosques offer fewer prospects for their worshippers to develop civic skills than do churches. These denominational differences can be explained by a house of worship's management practices, which are shaped by its degree of autonomy, style of worship, and the relative size of the religious denomination.     

The Market for Bodily Parts: a response to Ruth Chadwick

ABSTRACT  Largely as a result of public outcry, legislation has recently been passed in the UK prohibiting the sale of bodily parts. This topic was the focus of a recent article in Journal of Applied Philosophy by Ruth Chadwick, which acknowledged that difficulties might exist in trying to distinguish between the selling of one's bodily organs and the selling of one's labour. The position argued for, in the ensuing discussion, is that there is no relevant moral difference between the two acts. Furthermore it contests the view that the sale of bodily organs should necessarily be prohibited. The assertion is made that the legislation does little to prevent the general exploitation of the type of person likely to be involved in such transactions, places unnecessary restrictions on the autonomy of individuals, and does nothing to promote an enhanced moral attitude by health professionals.     

Conducting Health Disparities Research with Criminal Justice Populations: Examining Research,Ethics, and Participation

This study explored the challenges of informed consent and understanding of the research process among Black and Latino men under community supervision (e.g., parole and/or probation). Between February and October 2012, we conducted cognitive face-to-face interviews using open-ended questions on the significant areas of research participation (i.e., the informed consent process, confidentiality, compensation, what is meant by human subject and clinical trials) among 259 men aged 35 to 67 under community supervision in Bronx, New York. Content analysis of the open-ended questions revealed limited knowledge concerning the understanding of research participation. The study participants appeared to generally understand concepts such as compensation after research participation and confidentiality. Participants demonstrated a lack of understanding of certain aspects of the research process—informed consent, human subject, Institutional Review Board, and clinical trials. These findings are informative to researchers conducting studies with criminal justice populations and Institutional Review Boards reviewing research studies.