National responsibility,global justice and exploitation: a preliminary analysis

This article addresses the problem of filling in a missing component of David Miller's non-cosmopolitan theory of global justice, as elaborated in his recent National responsibility and global justice (Oxford: Oxford University Press, 2007). Miller originally included non-exploitation as one of the norms of global justice, but he does not provide a theory of exploitation in his recent book. This article is a preliminary attempt to suggest how Miller might fill in this gap. This article identifies the problems Miller faces in coming up with a theory of exploitation, given the limits imposed by the other parts of his theory of global justice. It examines and criticises several possible theories of exploitation that Miller might use. Finally, it argues that a modified version of Hillel Steiner's liberal theory of exploitation fits into Miller's overall theory of global justice.     

影响视觉复合刺激中整体和局部性质加工的几种因素

文章研究了视知觉组织,空间位置不确定性和视野位置等因素对复合刺激中整体和局部性质加工的影响。实验发现,（１）当复合刺激呈现在白背景上时,反应时和干扰作用都表明复复合刺激中大图的加工优于小图,刺激位置的不确定削弱大图对小图的干扰作用;而当复合刺激呈现在由“＋”组成的背影或时,小图的加工优于大图,刺激位置的不确定延长分辩小图的ＲＴ;（２）与周国刺激相比,分辨视野中央的复合刺激的ＲＴ较短,这种影响对分辨     

From Noosphere to Theosphere: Cyclotrons, Cyberspace, and Teilhard's Vision of Cosmic Love

Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind.     

Anforderungen an eine physikalische Fundamentaltheorie

Requirements for a Fundamental Physical Theory. The search for a so-called ‘Theory of Everything’ which should lead to the unification of all fundamental forces is seen, at present, as a matter of priority within theoretical high-energy physics. Some physicist identify this Theory of Everything today with aspecific type of superstring theory or its intended conceptual continuation, called M-Theory. The objective of this article is the discussion of the requirements a fundamental physical theory has to comply with. This question can only be clarified if one takes into account that the claim that a physical theory is all-encompassing takes forgranted some tacit prerequisites which concern the conceptual and epistemological foundations of science and, not least, the question for the realizability of its reductionistic unity. This revised version was published online in August 2006 with corrections to the Cover Date.     

Revisiting Westphalia, Discovering Post-westphalia

This article explores the structure of world order fromthe perspective of the Treaty of Westphalia, which is treated asthe benchmark for the emergence of the modern system of sovereignstates. Emphasis is placed on Westphalia as historical event, ideaand ideal, and process of evolution, and also on developments thatsupersede this framing of world politics, especially, globalizationand the megaterrorist challenge of September 11, 2001. At issue is whether the state system is resilient enough to adapt to new globalconditions or is in the process of being supplanted, and whether thesequel to Westphalia is moving toward humane global governance orsome dysutopic variant, or both at once.     

全球性领导者的素质与培训

越来越多的企业需要有越来越多的全球性领导来开拓全球性业务。章述评了对全球性领导素质的研究及其相关研究,全球性领导为了在全球复杂的竞争条件下立于不败之地,既要具备一些普遍的特点也要具备一些具体(idiosyncratic)的(特别是具体化中的)特点。而这决定了全球性领导的培训具有不同于以前管理培训的特点：进行化敏感性和全局性观念的培训。最后也提出了将来需要进一步研究的问题。     

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.     

“These Things Took Place as Examples for Us”: On the Theological and Ecumenical Significance of the Lutheran Sola Scriptura

The principle of sola Scriptura does not suggest a reading of the Bible in a room void of context, but points to the fact that the unity of church, canon, and confession defines the identity of the Christian church. The Lutheran Reformation was an attempt to retrieve this perspective at a time when it had become obscure. This retrieval corresponds to certain tendencies on the contemporary scene; it remains to be seen, however, how far convincing answers in this way can be provided for today's burning issues.