National piety: Religious equality,freedom of religion and national identity in Finnish political discourse

This paper analyses the legislative discourse regarding a Members' Initiative to enact a law which was discussed in the Finnish parliament in 2006 and which proposed changes to the constitution and several laws, the purpose of which was to balance the privileged position that the Lutheran Church of Finland enjoys. The author uses critical discourse analysis to examine four different discourses emerging from the debate: inequality of religions in the eyes of the law; the ‘completeness’ of the freedom of religion in Finland; the justified hegemony of the ‘folk church’; and the church as a value base in a pluralising world. He argues that the discursive struggle between the different positions is a struggle between ‘minimalist’ and ‘maximalist’ definitions of freedom of religion and that the discussion represents a case of ‘national piety’, a conflation of discourses of religious equality, freedom of religion and national identity that reproduces the status quo.     

消费者何时愿意选择与规避群体关联的品牌?

消费者何时愿意选择与规避群体关联的品牌?规避群体对消费者的影响机制还需要进一步研究。基于心理逆反理论, 本文通过3个实验探讨自由威胁对消费者选择与规避群体关联的品牌的影响。结果发现, 当消费者感知到高自由威胁时, 选择与规避群体关联的品牌的意愿较高, 心理逆反发挥中介作用, 叙事和自尊水平对上述影响关系具有调节作用。叙事性的信息使得被试因自由威胁所产生的心理逆反降低, 从而对与规避群体关联的品牌的选择意愿降低。对于高自尊的个体, 在高自由威胁时更愿意选择与规避群体关联的品牌; 而对于低自尊的个体, 在高/低自由威胁情况下对规避群体关联的品牌的偏好无显著差异。本文探讨了自由威胁对消费者品牌偏好的影响, 丰富了规避群体和品牌选择的研究; 验证了心理逆反在自由威胁与规避群体关联品牌偏好之间的中介作用, 深化了心理逆反理论。本文对企业在保留现有客户群的基础上, 如何吸引外群体消费者具有一定的指导价值。     

Bonhoeffer on Modernity: Sic et Non

Though Bonhoeffer is usually thought to have been one of the architects of modern theology, he was also one of modernity's most penetrating critics. The author lays out Bonhoeffer's challenges to certain cherished modern assumptions by examining (1) his linkage of totalitarianism to the political utopianism that arose out of the French Revolution, (2) his fear of the nihilistic implications of the rationalists' notion of the sovereign self and of the modern tendency to view life as an end in itself, and (3) his suspicion of all forms of moral absolutism, including the Kantian absolutizing of the duty to tell the truth. What emerges is a picture of Bonhoeffer as a theologian who coupled a keen sense of our creatureliness and limitation with a resolute belief in the activity of God in history, and of Bonhoeffer as an ethicist who generated a Christian relational ethics that offers an alternative to both the ethics of abstract principle and the ethics of intuitive situational response.     

Cultural foundations of safety culture: A comparison of traffic safety culture in China,Japan and the United States

Understanding how to assess the influence of culture on traffic safety is important for improving traffic safety globally. Traffic safety culture is embedded in the larger context of country’s cultural norms and values, producing different safety outcomes even when other factors are similar. The current work examines how culture influences traffic safety outcomes in three of the largest automobile countries in the world, but which have very different cultural values and which also have very different traffic safety outcomes: China, Japan and the United States. China has an emerging driver population and cultural values that result in aberrant driving behaviors and “scrambling” to gain the right of way, producing a high number of crashes. Japan has an established driver culture, but an emphasis on reducing risk, which results in a lower rate of crashes. The United States, with the most established “car culture”, has an historical and cultural view of the car as a representation of freedom, leading to choices that result in higher crash rates than many countries around the world. The current work explores these cultural underpinnings for traffic safety culture in each country by establishing the historical basis for a traffic culture, examining road, vehicle engineering and legal standards, and reviewing available crash data and data on safety attitudes. These countries are compared across the different dimensions to establish unique cultural influences on traffic safety.     

Freedom is Not Free?: Posthumanist,Ecological Reflections on Christian Freedom and Responsibility

Philosophers aligned with a kind of posthumanism emphasize the modern, modern human's freedom and ethics are founded on a break from all ties to animality and materiality. Highlighting the posthumanist work of Jacques Derrida, Donna Haraway, and Karen Barad, this article aligns key insights of Dietrich Bonhoeffer's work, such as his pervasive concept of “sociality,” with the call for a more ecologically embedded humanity. The resulting reconstruction of Christian freedom is profoundly Christological and sacramental: freedom‐for the other comes in, with, and through—not apart from—both the divine and created other.     

Action,interaction and inaction: post-Kantian accounts of thinking,willing, and doing in Fichte and Schopenhauer

This article features the contributions of Fichte and Schopenhauer to a philosophical account of action against the background of Kant's earlier and influential treatment of the topic. The article first presents Kant's pertinent contributions in the areas of general epistemology and metaphysics (“transcendental philosophy”), general practical philosophy (“moral philosophy”), the philosophy of law (“doctrine of right”) and ethic (“doctrine of virtues”). Then the focus is on Fichte's further original work on the issue of action in those same areas. Finally, the article turns to Schopenhauer's radical revision of the Kantian and Fichtean affirmative accounts of acting and willing through the correlated introduction of the irrational will, the self-negated will and ethical inaction.     

Nietzsche’s account of self-conscious agency

This essay is an overview of Nietzsche’s philosophy of action. I discuss the central features of Nietzsche’s account and the ways in which it departs from standard accounts. Section 1 discusses Nietzsche’s view of the opacity of human action. I focus on the way in which the agent’s experience of the world is shaped by unnoticed and unconscious factors. Section 2 asks what role self-consciousness has in the production of action. Section 3 turns to the way in which Nietzsche understands the action/behavior distinction. Finally, Section 4 analyzes Nietzsche’s account of freedom. What emerges is a view that is not just one more entry into the standard debates, but an attempt at rethinking the terms in which the debate is cast.     

Contesting Islam through the 2012 Sydney Protests: An Analysis of Post-protest Political Discourse amongst Australian Muslims

The violent clashes between young Muslim men and police that occurred in and around Sydney's central business district on the evening of Saturday, September 15, 2012 have acted as a catalyst for an increasingly visible political struggle among different sections of the Australian Muslim population in the post-9/11 decade. The protests, ostensibly about the film Innocence of Muslims, have brought the contested nature of Islam and being Muslim in Australia firmly into the sphere of public political debate as Muslims aligned both against and with the protestors. This article aims to explore the extraordinarily open exchanges and contestation primarily between Muslims born and raised in Australia in the immediate aftermath of the protests and the mechanisms utilized to contest power, authority and legitimacy. In doing so, it reveals important insights into the debates defining Muslim political identity and considers the broader implications for Australian Islam and multiculturalism.     

Hegel,British Idealism,and the curious case of the concrete universal

Although it is clear in Schelling's Freiheitsschrift that he takes an agent's atemporal choice between good and evil to be central to understanding human freedom, there is no consensus in the literature and no adequate account of how to understand this choice. Further, the literature fails to render intelligible how existential freedom is possible in the light of this atemporal choice. I demonstrate that, despite their differences, the dominant accounts in the literature are all guilty of these failings and argue that this is due to their misunderstanding of Schelling's conception of the relationship between essence and form. After outlining what I take Schelling's account of this relationship to be, I return to the Freiheitsschrift to demonstrate that with this account in mind we can make intelligible Schelling's claims about the agent's atemporal act, and the possibility of existential freedom on his account.     

Freedom and Necessity in Marx's Account of Communism

This paper considers whether Marx's views about communism change significantly during his lifetime. According to the ‘standard story’, as Marx got older he dropped the vision of self-realization in labour that he spoke of in his early writings, and adopted a more pessimistic account of labour, where real freedom is achieved outside the working-day, in leisure. Other commentators, however, have argued that there is no pessimistic shift in Marx's thought on this matter. This paper offers a different reading of this debate. It argues that there are two visions of the good life in Marx. However, it suggests that these two visions cannot be understood in terms of a simple shift between a ‘young’ and ‘mature’ Marx. Rather, it claims that Marx moves between these two visions throughout his writings. In this way, it suggests that Marx's intellectual development on this issue is best understood as an oscillation rather than a shift. Once this interpretive claim is advanced, the paper then moves on to consider some potential causes and implications of Marx's life-long oscillation between two different conceptions of the good life.