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Journal articles on the topic 'Voluntarist'

Author: Grafiati

Published: 10 March 2023

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1

Callahan, Laura Frances. "Could God Love Cruelty?" Faith and Philosophy 38, no. 1 (January 1, 2021): 26–44. http://dx.doi.org/10.37977/faithphil.2021.38.1.3.

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One of the foremost objections to theological voluntarism is the contingency objection. If God’s will fixes moral facts, then what if God willed that agents engage in cruelty? I argue that even unrestricted theological voluntarists should accept some logical constraints on possible moral systems—hence, some limits on ways that God could have willed morality to be—and these logical constraints are sufficient to blunt the force of the contingency objection. One constraint I defend is a very weak accessibility requirement, related to (but less problematic than) existence internalism in metaethics. The theological voluntarist can maintain: Godcouldn’t have loved cruelty, and even though he could have willed behaviors we find abhorrent, he could only have done so in a world of deeply alien moral agents. We cannot confidently declare such a world unacceptable.

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2

Harvey, Martin. "Hobbes's Voluntarist Theory of Morals." Hobbes Studies 22, no. 1 (2009): 49–69. http://dx.doi.org/10.1163/187502509x415247.

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AbstractTwo interpretations of Hobbes's theory of morals dominate the subject: the Egoistic Reading (ER) and the Naturalist Reading (NR). According to ER, all of Hobbes's moral concepts are self-interested at their core. According to NR, Hobbes's Laws of Nature set down genuine moral obligations/virtues both inside of the state of nature and out. This article rejects both of these interpretations in favor of a Voluntarist Reading (VR). On this reading, morality is an artifact of human endeavor, specifically covenanting. Unlike both ER and NR, VR takes seriously Hobbes's claim that there is “no obligation on any man which ariseth not from some act of his own”.

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3

Nugent, Paul. "Critical African Studies: A Voluntarist Manifesto." Critical African Studies 1, no. 1 (June 2009): 1–19. http://dx.doi.org/10.1080/20407211.2009.10530742.

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4

Kamrava, Mehran. "Revolution Revisited: The Structuralist-Voluntarist Debate." Canadian Journal of Political Science 32, no. 2 (June 1999): 317–45. http://dx.doi.org/10.1017/s0008423900010519.

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AbstractThere are three ideal types of revolutions: spontaneous, planned and negotiated. The role and importance of structural factors versus human agency vary according to the general category to which a particular revolution belongs. In spontaneous revolutions, both the transition and conslidation phases are heavily conditioned by prevailing structural factors, especially those that result in the weakening of ruling state institutions and the political mobilization of one or more social groups. By contrast, in planned revolutions self-declared revolutionaries take the lead in both mobilizing supporters and weakening the state, in fact often having a highly elaborate ideological—as well as tactical and strategic—blueprint for the acquisition and consolidation of power. Negotiated revolutions see the greatest coalescence of forces involving both structural developments and human agency. The seeds of the revolution have germinated, but the prevailing structural developments are not by themselves sufficient to bring about the revolution's success. Actors representing both state and society must step in to negotiate, and only then might the revolution succeed and be consolidated.

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5

Yang, Andrew S. "Scotus' voluntarist approach to the atonement reconsidered." Scottish Journal of Theology 62, no. 4 (October 2, 2009): 421–40. http://dx.doi.org/10.1017/s0036930609990093.

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AbstractMany studies criticise John Duns Scotus (c. 1265–1308) for reducing the atoning sacrifice of Christ to a merit of finite worth and making its atoning power completely dependent on the accepting will of God, such that if it pleased God, even a purely creaturely sacrifice of an angel or a saint would have sufficed to redeem the elect. This article discredits this sort of criticism by demonstrating that Scotus situates his argument for a finite worth of Christ's merit within the framework of his larger argument for the infinite sufficiency of Christ's merit. A cogent examination of the ways in which Scotus posits a merit of finite intrinsic worth and arrives at its infinitely sufficient atoning power reveals that only the merit of a God-man can achieve this sort of sufficiency and that the nature of Scotus' voluntarism that underlies his concept of divine acceptation is nowhere as radical as it is usually portrayed.

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Çera, Gentjan, Jaroslav Belas, and Eliska Zapletalikova. "Explaining business failure through determinist and voluntarist perspectives." Serbian Journal of Management 14, no. 2 (2019): 257–75. http://dx.doi.org/10.5937/sjm14-23348.

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7

Sher, Gila. "Scientific Ontology: Integrating Naturalized Metaphysics and Voluntarist Epistemology." Australasian Journal of Philosophy 97, no. 3 (May 15, 2019): 618–21. http://dx.doi.org/10.1080/00048402.2019.1614080.

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8

Krasnoff, Larry. "Voluntarism and Conventionalism in Hobbes and Kant." Hobbes Studies 25, no. 1 (2012): 43–65. http://dx.doi.org/10.1163/187502512x639605.

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Kant’s relation to Hobbesian voluntarism has recently become a source of controversy for the interpretation of Kant’s practical philosophy. Realist interpreters, most prominently Karl Ameriks, have attacked the genealogies of Kantian autonomy suggested by J. B. Schneewind and Christine Korsgaard as misleadingly voluntarist and unacceptably anti-realist. In this debate, however, there has been no real discussion of Kant’s own views about Hobbes. By examining the relation of Hobbes’ voluntarism to a kind of conventionalism, and through a reading of Kant’s most explicit discussion of Hobbes, in “Theory and Practice,”1 I argue that Kant’s criticism of Hobbes is much more limited than it might first appear. Rather than rejecting Hobbes’ voluntarism and conventionalism entirely, Kant ends up criticizing only Hobbes’ understanding of the relation between these doctrines. The essay thus defends Schneewind’s and Korsgaard’s histories of modern moral philosophy, and raises doubts about realist readings of Kant’s practical philosophy.

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9

White, Stephen J. "Against Voluntarism about Doxastic Responsibility." Journal of Philosophical Research 44 (2019): 33–51. http://dx.doi.org/10.5840/jpr201944140.

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According to the view Rik Peels defends in Responsible Belief (2017), one is responsible for believing something only if that belief was the result of choices one made voluntarily, and for which one may be held responsible. Here, I argue against this voluntarist account of doxastic responsibility and in favor of the rationalist position that a person is responsible for her beliefs insofar as they are under the influence of her reason. In particular, I argue that the latter yields a more plausible account of the conditions under which ignorance may serve as an excuse for wrongdoing.

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10

Guillery, Daniel. "HOBBES: A VOLUNTARIST ABOUT THE PERMISSIBILITY OF STATE ENFORCEMENT?" Ethics, Politics & Society 1 (May 14, 2018): 27. http://dx.doi.org/10.21814/eps.1.1.56.

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I take up the question of what argument, if any, Hobbes has for state legitimacy, which term I stipulatively use to mean the general, exclusive permission to enforce compliance with their directives or laws that states are standardly taken to have. I will argue that, contrary to what one might imagine, the ground of state legitimacy for Hobbes is not to be found in the social contract or the authorisation of the state’s subjects, but rather in the sovereign’s simply not being subject to the kind of laws that rule out enforcement for subjects. The sovereign’s right to enforce is based in exactly the same sort of right that all have when not subject to any higher sovereign power. Though this must be nuanced (the sovereign does not literally retain its right to all things from the state of nature, since no sovereign existed in the state of nature), the permissibility of enforcement for Hobbes is to be found simply in the lack of anything that might make it impermissible.

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11

Chan, Rebecca. "Religious Experience, Voluntarist Reasons, and the Transformative Experience Puzzle." Res Philosophica 93, no. 1 (2016): 269–87. http://dx.doi.org/10.11612/resphil.2016.93.1.16.

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12

MARING, LUKE. "Occam’s Razor and Non-Voluntarist Accounts of Political Authority." Dialogue 56, no. 1 (March 2017): 159–73. http://dx.doi.org/10.1017/s001221731700018x.

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Certain non-voluntarists have recently defended political authority by advancing views with a two-fold structure. First, they argue that the state, or the law, is best (or uniquely) capable of accomplishing something important. Second, they defend a substantive normative principle on which being so situated is sufficient for de jure authority. Widely accepted tenets undermine all such views.

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13

Toivanen, Juhana. "Voluntarist Anthropology in Peter of John Olivi’s De contractibus." Franciscan Studies 74, no. 1 (2016): 41–65. http://dx.doi.org/10.1353/frc.2016.0000.

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Saemi, Amir, and Scott A. Davison. "Salvific Luck in Islamic Theology." Journal of Analytic Theology 8 (September 21, 2020): 120–30. http://dx.doi.org/10.12978/jat.2020-8.180008030013.

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One of the major arguments for theological voluntarism offered by the Ash’arites (e.g. al-Ghazali) involves the claim that that some of the factors upon which our salvation or condemnation depend are beyond our control. We will call this “the problem of salvific luck.” According to the Ash’arites, the fact that God does save and condemn human beings on the basis of factors beyond their control casts doubt on any non-voluntarist conception of divine justice. A common way to respond to this Ash’arite argument for voluntarism is to eliminate the role of luck in God’s judgments. But this is not the Mu’tazilite way of resisting the argument. The Mu’tazilite, who oppose theological voluntarism, choose a more daunting solution to the problem of salvific luck. They reject the claim that God’s Judgment concerning the eternal destiny of some persons would be unjust (relative to the objective common sensical standard of justice that could not have been different) if it depended upon factors beyond their control. The paper discusses this solution to the problem of salvific luck.

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Varden, Helga. "Kant's Non-Voluntarist Conception of Political Obligations: Why Justice is Impossible in the State of Nature." Kantian Review 13, no. 2 (July 2008): 1–45. http://dx.doi.org/10.1017/s1369415400001217.

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In this paper, I present and defend Kant's non-voluntarist conception of political obligations. I argue that civil society is not primarily a prudential requirement for justice; it is not merely a necessary evil or a moral response to combat our corrupting nature or our tendency to act viciously, thoughtlessly or in a biased manner. Rather, civil society is constitutive of rightful relations among persons because only in civil society can we interact in ways reconcilable with each person's innate right to freedom. Civil society is the means through which we can rightfully interact even on the ideal assumption that no one ever succumbs to immoral temptation. Kant's account, therefore, provides ideal reasons to support the claim that voluntarism cannot be the liberal ideal of political obligations.

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Bojórquez Santiago, Liliana. "Análisis de las motivaciones del voluntario en Oaxaca." Poiésis 1, no. 33 (October 20, 2017): 27. http://dx.doi.org/10.21501/16920945.2494.

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Este artículo presenta un análisis de las motivaciones que llevan a las personas a hacerse voluntarias en Oaxaca, utilizando la adaptación del Inventario de Funciones del Voluntariado (IFV) de Dávila y Chacón (2005). Se aplicó el instrumento a una muestra de 143 voluntarios, 12 pertenecientes a CANICA, Centro de Apoyo al Niño de la Calle de Oaxaca, Asociación Civil, y 131 a Cruz Roja Mexicana, Institución de Asistencia Privada, delegación local Oaxaca, encontrando que el motivador más importante es la mejora del currículo, lo cual está relacionado con las características de la población encuestada y las organizaciones a las cuales están vinculados. Se confirma que existe multiplicidad en las motivaciones que determinan la participación voluntaria y que prestar un servicio voluntario brinda una oportunidad de intercambio entre el voluntario y la organización.

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17

Kissane, Bill. "Voluntarist democratic theory and the origins of the Irish civil war." Civil Wars 2, no. 3 (September 1999): 1–25. http://dx.doi.org/10.1080/13698249908402412.

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18

Shevel, Kathryn. "Leave the Tensions." Journal of Reformed Theology 12, no. 4 (December 6, 2018): 377–93. http://dx.doi.org/10.1163/15697312-01204007.

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AbstractJohn Calvin’s account of human agency has been criticized for its lack of a consistent intellectualist or voluntarist explanation of free will, and recent attempts have been made allegedly to smooth out Calvin’s inconsistencies. In response, I argue that the attempt to align Calvin’s theology with either an intellectualist construct or a voluntarist construct conceals all the nuances and difficulties of Calvin’s elaborate doctrine of free choice. Although Calvin upholds the primacy of the intellect as an ideal construct, his understanding of human agency is complex due to his account of the fall. Thus, I argue that the tensions in Calvin should remain, as his different accounts of freedom mirror the type of freedom Adam had in paradise and the disorder that the fall brought to the human faculties.

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19

Kennedy, Susan. "Willing mothers: ectogenesis and the role of gestational motherhood." Journal of Medical Ethics 46, no. 5 (February 25, 2020): 320–27. http://dx.doi.org/10.1136/medethics-2019-105847.

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While artificial womb technology (ectogenesis) is currently being studied for the purpose of improving neonatal care, I contend that this technology ought to be pursued as a means to address the unprecedented rate of unintended pregnancies. But ectogenesis, alongside other emerging reproductive technologies, is problematic insofar as it threatens to disrupt the natural link between procreation and parenthood that is normally thought to generate rights and responsibilities for biological parents. I argue that there remains only one potentially viable account of parenthood: the voluntarist account, which construes parental rights as robust moral obligations that must be voluntarily undertaken. The problem is that this account mistakenly presumes a patriarchal divide between procreation and parenthood. I propose a reframing of procreation and parenthood from a feminist perspective that recognises gestational motherhood as involving robust moral obligations that ought to be voluntarily undertaken. If this were the case, all gestational mothers would be, by definition, willing mothers. To make this happen I argue that ectogenesis technology must be a widely available reproductive option.

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20

Forbes, James. "Contesting the Protestant Consensus." Ontario History 108, no. 2 (July 23, 2018): 189–214. http://dx.doi.org/10.7202/1050594ar.

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This article challenges the premise that a Protestant consensus emerged in Upper Canada by the mid-nineteenth century by examining the persistence of politically influential, dissenting evangelical voluntarists who advocated the secularization of the clergy reserves. State- Chruch efforts were strongly contested by evangelicals who had come to believe that the purity of their faith was marked by its independence from the state as well as its revivalism. Using the Toronto-based Christian Guardian, this article traces a clash between the British Wesleyans and the generally voluntarist Upper Canadian Methodists as they sought to claim the legacy of Methodism in the colony. Overall, this article seeks to highlight the persistence of an early dissenting evangelical culture, not as an exception to the rule of consensus, but as a significant influence in colonial public policy and a vital force in Upper Canadian Protestantism that calls into question the consensus model.

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21

DUONG, KEVIN. "“DOES DEMOCRACY END IN TERROR?” TRANSFORMATIONS OF ANTITOTALITARIANISM IN POSTWAR FRANCE." Modern Intellectual History 14, no. 2 (June 15, 2015): 537–63. http://dx.doi.org/10.1017/s1479244315000207.

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Does democracy end in terror? This essay examines how this question acquired urgency in postwar French political thought by evaluating the critique of totalitarianism after the 1970s, its antecedents, and the shifting conceptual idioms that connected them. It argues that beginning in the 1970s, the critique of totalitarianism was reorganized around notions of “the political” and “the social” to bring into view totalitarianism's democratic provenance. This conceptual mutation displaced earlier denunciations of the bureaucratic nature of totalitarianism by foregrounding anxieties over its voluntarist, democratic sources. Moreover, it projected totalitarianism's origins back to the Jacobin discourse of political will to implicate its postwar inheritors like French communism and May 1968. In so doing, antitotalitarian thinkers stoked a reassessment of liberalism and a reassertion of “the social” as a barrier against excessive democratic voluntarism, the latter embodied no longer by Bolshevism but by a totalitarian Jacobin political tradition haunting modern French history.

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22

Keenan, Dennis King. "Blanchot and Klossowski on the Eternal Return of Nietzsche." Research in Phenomenology 48, no. 2 (June 8, 2018): 155–74. http://dx.doi.org/10.1163/15691640-12341389.

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Abstract What does it mean to say “Yes” to life? What does it mean to affirm life? What does it mean to not be nihilistic? One possible answer is the appropriation of finitude. But Klossowski argues that this amounts to a “voluntarist” fatalism. Though Klossowski draws attention to the temptation of “voluntarist” fatalism on the part of Nietzsche and readers of Nietzsche, he himself is tempted by redemption, i.e., by being redeemed from the weight of responsibility. Using the very “logic” of Klossowski’s own reading of the eternal return, Blanchot will call this possibility of redemption (on the part of Klossowski) into question. Blanchot’s reading of Nietzsche’s eternal return draws attention to that moment (within the work of Nietzsche) when death as possibility turns into death as impossibility. This weakening of the negative brings, according to Blanchot, not redemption from the burden of responsibility, but infinite responsibility.

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23

Davidov, Guy. "The Enforcement Crisis in Labour Law and the Fallacy of Voluntarist Solutions." International Journal of Comparative Labour Law and Industrial Relations 26, Issue 1 (March 1, 2010): 61–81. http://dx.doi.org/10.54648/ijcl2010005.

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Labour laws are facing an enforcement crisis: a large and increasing number of employers fail to obey them. This paper begins by putting forward a number of reasons for this development, which carries with it harsh consequences for many workers around the world. It then warns against the trend towards ‘soft law’ solutions that include a voluntarist component. Although these ‘soft’ regulations that aim to create positive incentives could certainly be useful in the labour law context, when invoked as a solution to compliance problems they translate into an unjustified lowering of standards. The paper then moves to examine solutions used or proposed in the context of cleaning and security workers in the Israeli public sector, as a case study. A proposed solution in the context of identifying the real employer, that includes a voluntary component, is criticized as an example of unjustified deregulation. Two additional solutions – one to reject repeat offenders and the other to prohibit money-losing contracts – are used to show that incentive schemes can be used successfully to improve compliance without voluntary components that result in lowering standards.

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24

Karp, David R., and Clark L. Gaulding. "Motivational Underpinnings of Command-and-Control, Market-Based, and Voluntarist Environmental Policies." Human Relations 48, no. 5 (May 1995): 439–65. http://dx.doi.org/10.1177/001872679504800501.

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25

Hickerson, Ryan. "What the Wise Ought Believe: A Voluntarist Interpretation of Hume's General Rules." British Journal for the History of Philosophy 21, no. 6 (December 2013): 1133–53. http://dx.doi.org/10.1080/09608788.2013.821594.

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26

Brady, Ryan J. "Aquinas the Voluntarist? An Investigation of the Claims of James Keenan, S.J." Nova et vetera 18, no. 3 (2020): 853–73. http://dx.doi.org/10.1353/nov.2020.0045.

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27

Oakley, Francis. "Will and artifice: the impact of voluntarist theology on early-modern science." History of European Ideas 45, no. 6 (June 27, 2019): 767–84. http://dx.doi.org/10.1080/01916599.2019.1628583.

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28

Green, Michael. "Social Justice, Voluntarism, and Liberal Nationalism." Journal of Moral Philosophy 2, no. 3 (2005): 265–83. http://dx.doi.org/10.1177/1740468105058155.

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AbstractThe view that social justice takes priority over both global justice and the demands of sub-groups faces two critics. Particularist critics ask why societies should have fundamental significance compared with other groups as far as justice is concerned. Cosmopolitan critics ask why any social unit short of humanity as a whole should have fundamental significance as far as justice is concerned. One way of trying to answer these critics is to show that members of societies have special obligations to one another. This paper considers voluntarist and liberal nationalist accounts of such special obligations. It is especially concerned with developing a strong, sympathetic case for the less familiar nationalist position. Nonetheless, in each case the best arguments against the cosmopolitan critic require important concessions to the particularist critic. This suggests that there is a general problem with defending social justice against both critics at the same time.

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Vercellone, Adriana L. "Legitimidad política y voluntarismo: dos argumentos en favor del consentimiento tácito y la democracia." Cuestiones Políticas 37, no. 64 (May 14, 2020): 223–45. http://dx.doi.org/10.46398/cuestpol.3764.16.

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Este artículo revisa la teoría “voluntarista” y su respuesta al problema de la legitimidad política. Se centra en dos versiones del voluntarismo tácito que se entienden superadores del clásico contractualismo liberal: la teoría de Simmons sobre las abstenciones y las omisiones, y el modelo de asociación voluntaria de J. Tussman. El objetivo es evaluar la plausibilidad de ambos argumentos teóricos, a la luz de las críticas contemporáneas más salientes que ha recibido el voluntarismo clásico. En cuanto a lo metodológico, el trabajo tiene dos partes bien delimitadas. La primera, reconstruye y revisa la consistencia de los argumentos defendidos por las teorías voluntaristas mencionadas, a partir de herramientas interpretativas concretas, como el análisis lógico o la reconstrucción racional. La segunda parte, contrasta dichos argumentos con la práctica política democrática, para evaluar la necesidad de precondiciones y libertades que garanticen un contexto de decisión apto para las manifestaciones de voluntad. Las conclusiones del trabajo sugieren que tanto la propuesta de Simmons como la de Tussman ofrecen una respuesta plausible al problema de la legitimidad política en la medida que sean evaluadas en esquemas de instituciones democráticas que garanticen mecanismos de deliberación y participación.

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Körösényi, András, Gábor Illés, and Rudolf Metz. "Contingency and Political Action: The Role of Leadership in Endogenously Created Crises." Politics and Governance 4, no. 2 (June 23, 2016): 91–103. http://dx.doi.org/10.17645/pag.v4i2.530.

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Among the recent literature about leadership and crisis situations two main strands are to be observed: structuralist ones mainly treat political leaders as reactive agents who have relatively little room for maneuver, while constructivist ones put greater emphasis on the opportunities in interpreting crises. Our claim is that there is a third analytical possibility mainly neglected in recent literature that is even more voluntaristic than the constructivist approaches. In this scenario, there is no external shock; leaders do not only interpret, but also “invent” crises. To make our claim plausible, we build a conceptual-descriptive typology of the potential relationships between crisis situations and agency. The typology is founded on Kari Palonen’s differentiation between Machiavellian and Weberian types of contingency, but uses his originally conceptual historical argument for analytical purposes. To underpin our theoretical argument, we present short illustrative examples to all three types of crisis scenarios (the structuralist, the constructivist, and the voluntarist one).

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31

Henry, John. "Voluntarist Theology at the Origins of Modern Science: A Response to Peter Harrison." History of Science 47, no. 1 (March 2009): 79–113. http://dx.doi.org/10.1177/007327530904700105.

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Robinson, Daniel N. "Determinism: Did Libet Make the Case?" Philosophy 87, no. 3 (June 15, 2012): 395–401. http://dx.doi.org/10.1017/s0031819112000253.

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Benjamin Libet's influential publications have raised important questions about voluntarist accounts of action. His findings are taken as evidence that the processes in the central nervous system associated with the initiation of an action occur earlier than the decision to act. However, in light of the methods employed and of relevant findings drawn from research addressed to the timing of neurobehavioural processes, Libet's conclusions are untenable.

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Minkoff, Debra C. "The Organization of Survival: Women's and Racial-Ethnic Voluntarist and Activist Organizations, 1955-1985." Social Forces 71, no. 4 (June 1993): 887. http://dx.doi.org/10.2307/2580123.

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Park, Euikyung. "Voluntarist Nationalism with the Idea of Self-Invented Nation: An Aspect of American Exceptionalism." International Area Review 8, no. 1 (March 2005): 129–48. http://dx.doi.org/10.1177/223386590500800107.

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Nationalism is never anything less than an invention. Where is there is a national identity that is truly natural? Where a nationalism that has not been forged in the collective imagination of a self-conscious culture? But America's sense of national self-identity is unique even by these standards, for more than any other nation America is self-invented — an express creation of a people who knew itself to be engaged in an act of self-conscious artifice. The conception of the American nation as self-constituted, as a second chance for humanity away f;om Europe's ticking historical clock, is then anything but unproblematic. Yet “the New order of Things” promised by the Great Seal of the United State as an aspect of American excqtionalism still offers hope of a community held together by bonds free of the taint of blood and the repressive hierarchy of kinship.

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Minkoff, D. C. "The Organization of Survival: Women's and Racial-Ethnic Voluntarist and Activist Organizations, 1955-1985." Social Forces 71, no. 4 (June 1, 1993): 887–908. http://dx.doi.org/10.1093/sf/71.4.887.

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36

PENDAS, DEVIN O. "EXPLAINING THE THIRD REICH: ETHICS, BELIEFS, INTERESTS." Modern Intellectual History 5, no. 3 (November 2008): 573–96. http://dx.doi.org/10.1017/s1479244308001807.

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In recent years, the historiography of Nazi Germany has taken what Neil Gregor has called a “voluntarist turn.” By this, Gregor means that the recent literature on Nazi Germany has emphasized “that the panoply of organizations actively involved in occupation and murder, the number of German men and women who actively participated in these crimes, and the range of places in which they committed them, was much, much greater than has hitherto been acknowledged.” In the first instance this voluntarist turn has meant an increased stress on the centrality of Nazi criminality and atrocity to the regime, not as one feature, but as the central characteristic, of the Third Reich. Alongside this, however, has come an increased insistence that these criminal policies were both widely known at the time and broadly popular among Germans. As Saul Friedländer has put it, “the everyday involvement of the population with the regime was far deeper than has long been assumed, due to the widespread knowledge and passive acceptance of the crimes, as well as the crassest profit derived from them.” In short, then, the most recent trend among historians of the Third Reich is to insist that people believed in the Nazi project, including its criminal aspects.

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Paugam, Serge, Tugce Beycan, and Christian Suter. "What Attaches Individuals to Groups and Society. A European Comparison." Swiss Journal of Sociology 46, no. 1 (March 1, 2020): 7–35. http://dx.doi.org/10.2478/sjs-2020-0002.

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AbstractBy extending the analytical perspective of Durkheim, we set a theoretical framework to examine social bonds at two levels: the attachment of individuals to each other and the attachment of individuals to society. We create statistical indicators for comparing European countries and also, on an exploratory basis, the regions of Switzerland. We can distinguish and validate four ideal types of attachment regimes (familialist, voluntarist, organicist and universalist). Furthermore, our analysis shows national and regional specificities.

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Abplanalp, Philippe. "Servicio voluntario — Ciclo de gestion para voluntarios." Revista Internacional de la Cruz Roja 19, no. 123 (June 1994): 308–9. http://dx.doi.org/10.1017/s0250569x00018033.

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Oakley, Francis. "Voluntarist theology and early-modern science: The matter of the divine power, absolute and ordained." History of Science 56, no. 1 (August 9, 2017): 72–96. http://dx.doi.org/10.1177/0073275317722241.

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This paper is an intervention in the debate inaugurated by Peter Harrison in 2002 when he called into question the validity of what has come to be called ‘the voluntarism and early-modern science thesis’. Though it subsequently drew support from such historians of science as J. E. McGuire, Margaret Osler, and Betty-Joe Teeter Dobbs, the origins of the thesis are usually traced back to articles published in 1934 and 1961 respectively by the philosopher Michael Foster and the historian of ideas Francis Oakley. Central to Harrison’s critique of the thesis are claims he made about the meaning of the scholastic distinction between the potentia dei absoluta et ordinata and the role it played in the thinking of early-modern theologians and natural philosophers. This paper calls directly into question the accuracy of Harrison’s claims on that very matter.

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Blumi, Isa. "Looking beyond the Tribe: Abandoning Paradigms to Write Social History in Yemen During World War I." New Perspectives on Turkey 22 (2000): 117–43. http://dx.doi.org/10.1017/s0896634600003307.

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A common error in historico-political analysis consists in an inability to find the correct relation between what is organic and what is conjunctural. This leads to presenting causes as immediately operative which in fact only operate indirectly, or to asserting that the immediate causes are the only effective ones … In the first case there is an overestimation of mechanical causes, in the second an exaggeration of the voluntarist and individual element (Gramsci 1971, p. 178).

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Belizón, María Jesús. "Employee voice in Spanish subsidiaries of multinational firms." European Journal of Industrial Relations 25, no. 1 (June 5, 2018): 75–90. http://dx.doi.org/10.1177/0959680118776076.

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Employee voice in multinational companies has been mainly studied in voluntarist, Anglophone industrial relations systems, and much less in other European countries. This article examines employee voice in foreign-owned multinational companies operating in Spain, using a sample of over 240 companies. It identifies the determinant factors in employee voice at macro and micro levels. The findings are interpreted in a comparative perspective, considering those approaches predominantly used in Anglophone and other west European countries, such as France and Germany.

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Dukes, Ruth. "Voluntarism and the Single Channel: the Development of Single-Channel Worker Representation in the UK." International Journal of Comparative Labour Law and Industrial Relations 24, Issue 1 (March 1, 2008): 87–121. http://dx.doi.org/10.54648/ijcl2008005.

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Abstract: As a contribution to the debate on the possibility of an end to single-channel worker representation in the UK, this paper seeks to explain the persistence of single-channel representation in Britain throughout the twentieth century. It explores the meaning of the term ‘single channel’ generally, and in the British context, and examines the possibility of a causal relationship between the voluntarist approach to the regulation of industrial relations and the persistence of single-channel representation. The focus of the paper is on the Second World War and its aftermath, and the decision of the post-war government not to legislate to institute workplace representation across the board.

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Hansen, Nana Wesley, and Åsmund Arup Seip. "Government employers in Sweden, Denmark and Norway: The use of power to control wage and employment conditions." European Journal of Industrial Relations 24, no. 1 (May 29, 2017): 73–89. http://dx.doi.org/10.1177/0959680117708371.

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How do government employers exercise power in highly voluntarist bargaining models? In this article, we analyse the potential power of public employers in Sweden, Denmark and Norway and examine how they use this potential. We call attention to three areas in which government employers exercise power: direct political intervention, attempts to decentralize wage bargaining and control of wage movements. We argue that government employers in the three countries have similar institutional capacities for power, but their ways of exercising power vary according to political norms and practice.

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Yi, Jongsik Christian. "Dialectical Materialism Serves Voluntarist Productivism: The Epistemic Foundation of Lysenkoism in Socialist China and North Vietnam." Journal of the History of Biology 54, no. 3 (September 2021): 513–39. http://dx.doi.org/10.1007/s10739-021-09652-7.

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Leib, Ethan J. "Responsibility and Social/Political Choices about Choice; or, One Way to be a True Non-voluntarist." Law and Philosophy 25, no. 4 (July 2006): 453–88. http://dx.doi.org/10.1007/s10982-005-3220-x.

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Matthiesen, Anna. "Shifting Resources, Shifting Forms. Spontaneous Solidarity, Virtual Voluntarism and the Legacy of Radne Akcije in Postsocialist Serbia." Südosteuropa 68, no. 2 (July 28, 2020): 252–73. http://dx.doi.org/10.1515/soeu-2020-0017.

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AbstractVoluntarism is typically understood as action taken by individuals who voluntarily join collectives or take action to contribute in some way to social welfare. Voluntaristic forms vary widely depending on social context; however, a theme in recent sociological work is the possible withering away of voluntary practices in the forms that have previously existed. In this article, the author considers how the legacy of radne akcije, the working campaigns once coordinated by the Yugoslav state, is used to frame recent episodes of voluntarism, including the efforts of volunteers during the 2014 floods in Serbia, and charitable donations via SMS. She argues that previous forms of voluntaristic praxis have been fundamentally transformed following a shift in the fiscal and social resources of the state. However, while novel forms of voluntaristic practice and organization reflect the state’s present neoliberal ethos, participants remain wedded to a rhetoric echoing the past socialist collective dynamic.

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Bader-Saye, Scott. "The Transgender Body’s Grace." Journal of the Society of Christian Ethics 39, no. 1 (2019): 75–92. http://dx.doi.org/10.5840/jsce2019445.

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Both in church and culture, discussion of sexual orientation has far outpaced discussion of gender identity, leaving the churches with limited resources to respond to “bathroom bills” or to walk faithfully with transgender persons in their midst. This paper draws on the work of Rowan Williams and Sarah Coakley to argue for understanding gender transition as an eschatological formation ordered to the body’s grace. In critical conversation with Oliver O’Donovan, John Milbank, and David Cloutier, the paper offers a constructive, non-voluntarist theological proposal for transgender affirmation in the service of participation in the triune life that exceeds gender.

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Chakravartty, Anjan. "Risk, Reward, and Scientific Ontology: Reply to Bryant, Psillos, and Slater." Dialogue 60, no. 1 (April 2021): 43–63. http://dx.doi.org/10.1017/s0012217320000311.

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ABSTRACTScientific Ontology: Integrating Naturalized Metaphysics and Voluntarist Epistemology contends that ontological commitments associated with scientific inquiry are infused with philosophical commitments. Interpretations of scientific ontology involve (what I call) metaphysical inferences, and furthermore, there are different ways of making these inferences, on the basis of different but nonetheless rational epistemic stances. If correct, this problematizes any neat distinction between naturalized and other metaphysics, and dissolves any presumption of there being a uniquely correct answer to ontological questions connected to the sciences. In this paper, I consider some weighty challenges to these contentions by Amanda Bryant, Stathis Psillos, and Matthew Slater.

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RULOF, BERNARD. "Selling Social Democracy in the Netherlands: Activism and its Sources of Inspiration during the 1930s." Contemporary European History 18, no. 4 (September 29, 2009): 475–97. http://dx.doi.org/10.1017/s0960777309990105.

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AbstractDuring the 1930s the Dutch social democratic party changed into a party which sought to reform rather than to abolish capitalism. This transformation was accompanied by a change in tactics and strategy intended to meet the challenges of economic and political crises. Henceforth, the Sociaal-Democratische Arbeiderspartij tried to establish co-operation with social groupings well beyond its traditional rank and file of industrial labourers. A new generation of voluntarist politicians proposed to adopt the methods of propaganda, and turned for inspiration to activities undertaken by Belgian and German socialists, as well as the world of commercial advertising.

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Corby, Susan, Laura William, and Sarah Richard. "Combatting disability discrimination: A comparison of France and Great Britain." European Journal of Industrial Relations 25, no. 1 (March 5, 2018): 41–56. http://dx.doi.org/10.1177/0959680118759169.

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This article examines disabled people’s employment in Great Britain and France. In both countries, they are far less likely to be employed than non-disabled people, but the gap is wider in Britain than in France. Possible explanations for the wider gap in Britain include weak enforcement mechanisms, judicial resistance and the lack of an institutional role for trade unions, resulting in an implementation gap; while the narrower gap in France may reflect the more proactive legislation, including its quota-levy scheme. We conclude that these explanations are not mutually exclusive, and we suggest that Britain might consider adopting some French provisions, thus tempering its voluntarist approach.

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