How End-of-Life Blogs Re-Affirm the “Power to be Oneself”

Powerlessness generally denotes loss of control and may be experienced among those with a terminal diagnosis and, as such, empowerment is a dominant discourse in end-of-life policy in the western Anglo-Saxon world. This paper analyzes thematically blogs authored by three people with a terminal diagnosis to examine the “power to be oneself,” a concept which was identified in the “Ethics of Powerlessness” project conducted in the UK. The analysis demonstrates that the bloggers assert the “power to be themselves” which is expressed in three principal ways. Firstly, through assertion of agency to promote self-affirmation and control. Secondly, through claiming a “moral authority” expressed by providing advice not just on illness and death but also on how life should be lived. Thirdly, through discussing ideas about the future and creating a legacy. The blogs are a mechanism used to express and reinforce self-identity and to carve out a “sacred space” between life and death to nurture personal change and to project this onto a public arena. This analysis demonstrates the key role patient empowerment plays in constructing an identity with a terminal diagnosis, an element that is often overlooked in end-of-life policy.

When the Messenger is More Important than the Message: An Experimental Study of Evidence Use in Francophone Africa

Background: Epistemic injustices are increasingly decried in global health. This study aims to investigate whether the source of knowledge influences the perception of that knowledge and the willingness to use it in francophone African health policy-making context. Methods: The study followed a randomized experimental design in which participants were randomly assigned to one of seven policy briefs that were designed with the same scientific content but with different organizations presented as authors. Each organization was representative of financial, scientific, or moral authority. For each type of authority, two organizations were proposed: one North American or European, and the other African. Results: The initial models show that there was no significative association between the type of authority and the location of the authoring organization and the two outcomes (perceived quality and reported instrumental use). Stratified analyses highlighted that policy briefs signed by the North American/European donor organization were perceived to be of lower quality than policy briefs signed by the African donor organization. For both perceived quality and reported instrumental use, these analyses found that policy briefs signed by the North American/European university were associated with higher scores than policy briefs signed by the African university whereas policy briefs signed by the North American/European regional office or international organization were associated with lower score than those signed by the African regional office of the international organization. Conclusion: The results confirm the significant influence of sources on perceived global health knowledge and the intersectionality of sources of influence. This analysis allows us to learn more about organizations in global health leadership, and to reflect on the implications for knowledge translation practices.

Trust of Socially Vulnerable Groups on Criminal Justice System of Pakistan

The present research analyzed the trust of juvenile and women prisoners in the criminal justice system of Pakistan with a focus upon the perceived legitimacy and effectiveness of justice institutions for procedural and distributive fairness. Data were collected from both under-trial and convicted juvenile and women prisoners from Borstal Institute and District Jail Faisalabad respectively. Although larger proportions of the respondents recognized and accepted the authority of various justice institutions for rule of law, a significant number of respondents viewed that justice institutions protect the interests of powerful people and do not represent moral authority. Police lacked the trust of the respondents for procedural fairness in terms of respect, impartiality, and fair treatment. However, courts have been trusted for impartiality and fair treatment compared to police and other justice institutions. The logistic results indicated educational attainment, age, prison status, and income level differently influenced experiences of the prisoners towards procedural and distributive fairness of justice institutions. Younger, illiterate, and under-trial prisoners with relatively low household income levels had low perceived legitimacy of justice institutions and less trust in the criminal justice system. Low scoring on socio-economic variables seemed to be related to increased vulnerability of the prisoners, in turn, less trust in the criminal justice system.

Substantiation of the Testimonial Knowledge in the Religious Epistemology: The Approach of J. Greco

Currently, the study of religious knowledge is carried out mainly within the framework of religious epistemology, which does not exclude its consideration from the standpoint of a non-cognitive approach, for example, fideism. However, the greatest interest is in cognitivism, whose proponents explore the problems of religious knowledge using a number of standards of classical epistemology, yet at the same time modify them, creating standards of religious epistemology proper. One of the authors who develop this direction is J. Greco, who continues the tradition of studying evidence ("testimonial evidence") and its role in the formation and functioning of religious consciousness. In an effort to organize witness knowledge, he tries to typologize it, distinguishing, on the one hand, knowledge presented as a set of witness data, and, on the other hand, as knowledge transmitted and assimilated in the processes of communication that take place, for example, within a religious community. J. Greco criticizes the arguments of skeptics who claim that it is impossible that the evidence can serve as a sufficient basis for religious belief. The article emphasizes the simplicity of such an approach, since J. Greco does not distinguish the types of knowledge that are formed as a result of evidence (in particular, reflexive and value-based knowledge, which are formed and assimilated in different ways), which are different in their epistemological characteristics. At the same time, he focuses on a problem that is significant not only for religious, but also for classical epistemology, namely, the influence of the moral authority of a particular form of comprehension of being (science, religion, etc.) and its specific representatives who develop the relevant knowledge on the assimilation of certain epistemic truths by both specialized communities (for example, the scientific community) and society as a whole. The philosophical arguments of J. Greco shows that the theme of religious evidence within the framework of classical epistemology is not reduced to banal statements that they do not meet the criteria generated by scientific knowledge. These reflections touch upon a number of topics relevant to this epistemology. At the same time, these arguments point to the need to develop a religious epistemology based on the specifics of religious knowledge with its own verification criteria and methodology for obtaining it.

Theognis’ Unoriginal Didactic Failure

Section 1 argues that Theognis embodies a robust conception of literary authorship and that his authorial unoriginality is inextricable from his moral authority. Section 2 interprets Theognis’ failure to instruct Cyrnus as integral to his didactic message and as part of a strategy whereby the poet’s relationship to his addressee prefigures his relationship to larger audiences. An appendix provides a statistical analysis of the citation history of the Theognidea and argues that at some point after the classical period an original collection was supplanted by something like the strange text that we read today.

The Spirit in the Book of Psalms

This survey of the Spirit’s activity in the book of Psalms examines six prominent texts in which the word “spirit” (‮רוח‬‎) appears (Psalms 18, 51, 104, 139, 142, and 143). The study of these texts suggests that the Spirit is described in the Psalter as the agent of God’s life-giving power and as the administrator of God’s moral authority. As the agent of God’s life-giving power, the Holy Spirit creates all life and sustains all life. As administrator of God’s moral authority, the Holy Spirit saves, guides, sanctifies, and enacts judgment.

Modernism, Mysticism and the Pursuit of Freedom - Bringing the initial instinct of the Modernists to its fulfilment in the model of the Christian mystic

While one can certainly debate about the forms Modernism (in the artistic sense) manifested itself in and what actually qualified as Modernism, one cannot deny that the desire for freedom was one of its underlying tenets. In the 21st century it would seem however that the desire for freedom has not been satiated. In the following essay I will explore whether emancipating art from a moral authority achieved the freedom modernist artists so deeply desired and I will question whether severing himself from objective truth the artist was allowed to fully thrive. Comparing Modernist concept’s (Stream of consciousness, that art should reflect reality and the emphasis on subjectivity etc.) with the fundamentals of Christian mysticism (i.e. the interior life) and by reconciling subjective experience with objective truth through the use of St John Paul II’s philosophical anthropology – I hope to pose an alternative path to satiate, truly satiate, the Modernist’s thirst for freedom.

Shifting Accounts of Justice: The Legalisation and Politicisation of International Criminal Justice

In December 2015, the International Criminal Tribunal for Rwanda delivered its final verdict in Butare, bringing the International Criminal Tribunal for Rwanda to a close after 21-years. Despite the important role that the tribunal played in confirming international criminal justice as a key transitional justice mechanism, and tool of international peace and security, there has been little retrospective analysis of the court’s history. This article draws on a Bourdieusian field analysis to address the absence and makes two contributions. First, it demonstrates that over the International Criminal Tribunal for Rwanda’s history the tribunal’s conception of justice shifted from a weak form of restorative justice to a more traditional form of retributive justice. Second, it reveals that this shift was the result of a ‘settling’ on the law and, more importantly, UN Security Council interventions. This legalisation and politicisation of trial practice saw a shift in the field from prioritising moral authority to legal and delegated authority.

Speficic Moral and Psychological Characteristics of Criminals Convicted for Crimes of Terrorism and Extremism

The authors continued their research of the personalities of terrorists and extremists and studied characteristics of 700 persons convicted for crimes of terrorism and extremism who served their sentences in penitentiary institutions of all territorial divisions of the Russian Federation. They studied indicators of additional scales of MMPI test, questionnaires, interviews, materials of personal files, court decisions (verdicts), disciplinary practice, penitentiary and criminal law characteristics, and made a number of conclusions. First, the results allowed the authors to verify a number of hypotheses on personal characteristics of terrorists and extremists analyzed by psychologists and criminologists. Second, generalized characteristics of persons convicted for terrorism and extremism crimes acquired through the use of additional MMPI scales proved and supplemented similar results from the basic scales of this methodology. Specifically, the authors found proof of a prominent conversion type of the personality profile of examined individuals manifested in a number of ambivalent conditions and aspirations. Third, the results also allowed to define key characteristics of the substructure of personality orientation of convicts of this category: amorality in their value system; following their own convictions, personal norms and principles; immunity against any moral authority; conviction that only their actions, deeds and life in general are the right ones, disregard for social values. Fourth, field data showed that it is necessary to single out one more (a third) subcategory of convicts who committed combined extremism-terrorism crimes. Based on the definition of this subcategory, such convicts committed several (two or more) crimes of both extremism and terrorism nature as part of one criminal case and, correspondingly, one court decision (verdict). A targeted approach to the correction and prevention work with this category of criminals convicted for terrorism and extremism crimes makes it necessary to examine the characteristics of each subcategory of convicts included in this category.

Transgressing National ‘Green Culture’ and the Moral Authority of Nature in ‘Age of the Market’ Mongolia

This article explores the concept of nature (baigal) and the natural world (baigal delkhii, baigal khangai) as cosmological ‘beyond’ (tsaana) that derives particular moral authority in contemporary Mongolia. Interlocutors detailed an agentive nature, able to punish and save, cause illness and restore health that has become increasingly fierce (dogshin) and distant from humans in recent years. This trend was narratively linked to increased disorderly and ‘uncultured’ actions that disrupt the balance between humans and the natural environment which Mongolians’ ‘nature culture’ (baigaliin soyol) notionally upholds. Although notions of natural and nomadic culture were transformed during the twentieth century from concepts associated with ‘backwardness’ to celebration of unique forms of heritage, culture’s fundamental tie to nature endured. As ideas of nature uphold social order and ‘stand in’ for order itself, baigal normatively governs, reacting to lack of moral guidance and state-led regulation today.