JUST WAR THEORY,HUMANITARIAN INTERVENTION,AND THE NEED FOR A DEMOCRATIC FEDERATION

The primary purpose of government is to secure public goods that cannot be achieved by free markets. The Coordination Principle tells us to consolidate sovereign power in a single institution to overcome collective action problems that otherwise prevent secure provision of the relevant public goods. There are several public goods that require such coordination at the global level, chief among them being basic human rights. The claim that human rights require global coordination is supported in three main steps. First, I consider Pogge's and Habermas's analyses as alternatives to Hobbesian conceptions of justice. Second, I consider the core conventions of international law, which are in tension with the primacy of state sovereignty in the UN system. Third, I argue that the just war tradition does not limit just causes for war to self‐defense; it supports saving innocent third parties from crimes against humanity as a just reason for war. While classical authors focused less on this issue, the point is especially clear in twentieth‐century just war theories, such as those offered by the American Catholic bishops, Jean Elshtain, Brian Orend, and Michael Walzer. Against Walzer, I argue that we add intractable military tyranny to the list of horrors meriting intervention if other ad bellum conditions are met. But these results require us to reexamine the “just authority” of first resort to govern such interventions. The Coordination Principle implies that we should create a transnational federation with consolidated powers in place of a treaty organization requiring near‐unanimity. But to be legitimate, such a global institution must also be directly answerable to the citizens of its member states. While the UN Security Council is inadequate on both counts, a federation of democracies with a directly elected executive and legislature could meet both conditions.     

Millennials’ national and global identities as drivers of materialism and consumer ethnocentrism

ABSTRACT

A major effect of globalization is one that occurs on the self-concept. This is especially the case for young consumers, and particularly for millennials. Despite this cohort’s idiosyncrasies, little attention has been paid to the study of their consumer identities, an important aspect of self-concept. The current research addresses this gap by examining the way millennial consumers’ global and national identities help explain two attitudinal outcomes associated with globalization: materialism and consumer ethnocentrism. Data were collected from millennials in two distinct socio-cultural contexts. A key finding suggests that distinct contexts (i.e., collectivist and ethnically homogeneous vs. individualistic and ethnically diverse) exhibit differences in the formation of materialism and consumer ethnocentrism among millennials. Additionally, results indicate that for similar consumer segments, each context’s configuration of millennials shows differences in global and national identities. Implications for future researchers and practitioners are discussed.     

男性择偶策略改变的前提：自感配偶价值提高

研究分为问卷调查与实验研究两部分。首先,40名女性和33名男性完成有关自感配偶价值评价（SPMV）和择偶偏爱策略的问卷调查,问卷调查结果是实验研究中数据分析的基线。其次,第二部分实验开始后,被试会得到实验者编造的他人潜在择偶对象的积极正面评价,其目的在于提高被试的SPMV。可以假设,男性的SPMV与随意性行为的认同或追求有正相关,男性SPMV的提高将会更加偏爱短期的性策略;女性SPMV与随意性行为不存在相关,女性SPMV的提高不会改变女性的性策略。研究结果显示,SPMV高基线水平的男性更加认可随意性行为,男性SPMV的提高与短期策略选择的增加有关。另外,SPMV提高,而不是一般自尊的提高,与择偶策略的改变具有相关。本研究结果没有证实,与长期稳定的性关系相比,SPMV的基线水平或是提高与女性对随意性行为的认同或追求之间存在相关     

Ecumenism and Global Governance

On 21 June 2018, on his 23rd international journey, Pope Francis travelled to Geneva to commemorate the 70th anniversary of the founding of the World Council of Churches. The Swiss city also hosts a large number of representative international institutions dealing with global governance and the issues of peace, human rights, and migration. After reviewing the main highlights of the journey, this article discusses its significance: to appeal to the common commitment of Christians to proclaim the gospel and its power of salvation in a divided and wounded world. In this way, Pope Francis underlined that in the pluralistic society of today, harmony is not possible if we just ignore faith and focus on what it means to be human while excluding the transcendent. Indeed, it is the gospel that promotes harmony and commitment to a better world.     

Birkhoff-like sheaf representation for varieties of lattice expansions

Given a variety we study the existence of a class such that S1 every A can be represented as a global subdirect product with factors in and S2 every non-trivial A is globally indecomposable. We show that the following varieties (and its subvarieties) have a class satisfying properties S1 and S2: p-algebras, distributive double p-algebras of a finite range, semisimple varieties of lattice expansions such that the simple members form a universal class (bounded distributive lattices, De Morgan algebras, etc) and arithmetical varieties in which the finitely subdirectly irreducible algebras form a universal class (f-rings, vector groups, Wajsberg algebras, discriminator varieties, Heyting algebras, etc). As an application we obtain results analogous to that of Nachbin saying that if every chain of prime filters of a bounded distributive lattice has at most length 1, then the lattice is Boolean.We wish to thank Lic. Alfredo Guerin and Dr. Daniel Penazzi for helping us with linguistics aspects. We are indebted to the referee for several helpful suggestions. We also wish to thank Professor Mick Adams for providing us with several reprints and useful e-mail information on the subject.Suported by CONICOR and SECyT (UNC).     

论“大流行病条约”的道义实现

审查世界卫生组织订立法律文书的可选择类型,并比较《烟草控制框架公约》与《国际卫生条例》的立法路径后,发现国际卫生法若采用封闭型路径立法会存在道义实现瑕疵的问题。通过对开放型立法路径的价值阐明,“大流行病条约”构建参与人开放机制具有适宜性;延展义务约束的范围可提供确定性;采用固定的义务约束与协商的义务约束构建多层面的产能保留机制可实现全球卫生治理政治价值与伦理价值的共融。“大流行病条约”最终需要设立共同原则,以获得共同的认识、使命与行动,进而实现自身的道义目标。

     

CAN SCIENCE AND RELIGION RESPOND TO CLIMATE CHANGE?

With the challenge of communicating climate science in the United States and making progress in international negotiations on climate change there is a need for other approaches. The moral issues of ecological degradation and climate justice need to be integrated into social consciousness, political legislation, and climate treaties. Both science and religion can contribute to this integration with differentiated language but shared purpose. Recognizing the limits of both science and religion is critical to finding a way forward for addressing the critical challenges of climate change. How we value nature and human–Earth relations is crucial to this. We need a broader environmental ethics in dialogue with the science of climate change.     

The Mistreatment of My People: Victimization by Proxy and Behavioral Intentions to Commit Violence Among Muslims in Denmark

Islamist extremism is often explained by the suffering endured by Muslims in Islamic countries as a result of Western‐led wars. However, many terrorist attacks have been carried out by European Muslims with no personal experiences of war. Across two studies among Danish Muslims, we tested if what we call “victimization‐by‐proxy processes” motivate behavioral intentions to commit acts of violence. We used Muslim identification, perceived injustice of Western foreign policies, and group‐based anger to predict violent and nonviolent behavioral intentions. More importantly, we compared path models of Danish Muslims from conflict zones with those without direct personal experience of Western‐led occupation. We found similar effects among the participants in each category, that is, vicarious psychological responses mimicked those of personally experienced adversity. In fact, participants born in Western Europe were, on average, more strongly identified with Muslims, more likely to perceive Western foreign policy as more unjust, reported greater group‐based anger, and were more inclined to help Muslims both by nonviolent and violent means.