Search Results (18)

The consumer acceptance of genetically modified (GM) foods varies widely based on personal values and social context. This study investigates how cultural worldviews—measured through the Individualism–Communitarianism and Hierarchical–Egalitarianism dimensions—affect willingness to pay (WTP) for food labeling attributes related to GM content. We surveyed 932 U.S. primary grocery shoppers and conducted a discrete choice experiment (DCE) with poultry product options. Using a Mixed Logit model and supplemental cognitive data from Query Theory, we find that rural individualists are more accepting of GM-labeled products. At the same time, urban communitarians show a stronger preference for non-GM labels. These results offer insight into how values and thought patterns shape food technology perceptions, with implications for communication and policy. Full article

The domain of education deals with the issue of the possibility of a person’s development so that the person would learn to become more human through the educational process. An integral part of a person’s development is first and foremost the dimension of an individual’s integration into society. Education for values plays an indispensable role in education. The technical aspect of education—as John Macmurray described it—has its foundation in instrumental rationality, aiming at the realization of utilitarian values in order to achieve the necessary social cooperation for the purpose of an easier coexistence. That so-called instrumental conception of life has given birth to a special type of the contemporary human being, homo faber. If, however, we strive to achieve the complete development of a human being through education, which is more fully realized only in the communion of people in the forms of friendship, fellowship and love, this instrumental conception requires enrichment through a communitarian conception of life, aimed at the realization of intrinsic values. In that sense, this article explores the contemplative and relational aspects of education from the perspective of religious education, which, according to John Macmurray, are based on the emotional level of rationality which results in the acquisition and adoption of intrinsic individual and inter-individual values. The aim of this article is to show that when it comes to education, these values are best conveyed through narratives. The article also attempts to shed light on the way students internalize and personalize intrinsic values through their emotional familiarity with the narratives, and especially with the value of reciprocity, which is key to authentic religious practice, and thus also to ethical awareness, which is important for the formation of moral awareness and character of a human being. Furthermore, the article explores the extent to which narratives as a form of religious knowledge are important in religious education, and in which they contribute to the formation of students’ opinions, attitudes and identities as transmitters of religious truths. Narratives notably carry a strong potential for the spiritual transformation of one’s personal and social life in such a way that they can motivate students to accept and realize certain religious and moral practices through experiential touching of values. Examples of narratives used in religious education textbooks in secondary schools in Croatia reveal how much they actually contribute to the goals of religious education in terms of education for intrinsic individual and inter-individual values. Full article

Ample scholarship thoroughly documents how modern humanitarian aid enacts legacies of colonialism and processes of Westernization through the imposition of foreign values and promotion of ‘universal’ norms. Extensive research has also explored processes of socio-cultural-moral transformation due to crisis and displacement. This paper extends this work by demonstrating an explicit connection between the two. Drawing on 10 months of ethnographic research that examined how Burundian refugees in Tanzania experience humanitarian social emotional learning (SEL), findings reveal various intersecting lines of crisis in the Nduta refugee camp. This research illuminates how SEL interacts with these lines of crisis to exacerbate intergenerational tensions. The self-centric values promoted through SEL and the pedagogies it employs conflict with the collectivist ethos of the Nduta community, thus breaking the Burundian generational contract of reciprocity, solidarity, and moral responsibility. In this context, SEL operates on conflicting narratives of crisis that clash with generational hopes for the prevention of future crisis in Burundi. These generational fractures are resulting in fears across the Nduta community that the decline of traditional Burundian values and communitarian ethos will not only perpetuate intergenerational experiences of crisis but has also initiated the perceived erasure of their culture and the essence of their humanity. Full article

The ecological crisis is a sign of the times, demanding adequate understanding, appropriate interpretation, and pastoral action in light of the Christian faith. Scholarly discourse on the ecological crisis continues to inspire partnership and collaborative actions in Africa. Sometimes, these efforts have yielded significant results, though amid uncharted territories. Scholars appeal for humans to embrace a mutually enhancing relationship with creation to build a common home for all creatures. A suitable and sustainable ecological vision that supports a communitarian approach to resolving the ecological crisis is Thomas Berry’s cosmology. Berry’s cosmological vision reclaims a creation theology that fosters a mutual relationship between humans and other creatures. Humans are beings in communion and beings in relationships created by God and thus from a common origin and moving toward a common destiny. This cosmological presupposition of Berry aligns with the ecological vision of Pope Francis in his encyclical Laudato Si’. The Pope calls humanity to a new cosmic relationship that would foster interdependency of the ecosystem and respect the intrinsic value of every creature. Given the unprecedented ecological challenges, humans have a unique role as intelligent beings toward other creatures, for future generations and the common good of the earth. This human responsibility toward the earth can be realized through an ecological ethics that fosters interdependence, interconnection, and mutuality in the human–earth relationship. Berry’s insights and Catholic ecological teachings merit consideration for African Catholicism. Full article

The humanistic-geographical associations of popular music foster the potential to articulate the production and reproduction of an activity-centered politicized ontology of space in the everyday social life of any creative communitarian framework where an alternative set of lifestyles, choices, and tastes engage in a constant play. A cursory glimpse at the (counter-)cultural artistic productions of the American 1970s shows that the lyrical construction of real and imaginary geographical locales has remained a distinguishing motif in the song-writing techniques of the celebrated rock poets. In the case of Bruce Springsteen, whether it is the ‘badlands’, constituting the rebellious and notorious young adults, or the ‘promised land’, which is the desired destination of all his characters, his lyrical oeuvre has numerously provided an alternative sense of place. Springsteen’s lyrical and musical characterization of fleeting urban images like alleys, hotels, engines, streets, neon, pavements, locomotives, cars, etc., have not only captured the American cities under the changing regime of capital accumulation but also contributed to the inseparability of everyday social lives and modern urban experiences. Against the backdrop of this argument, this article seeks to explore how the socio-political and cultural aesthetics of Springsteen’s song stories unfurl distinct spatial poetics through their musical language. Also, the article attempts to delineate how Springsteen’s unabashed celebration of the working-class geography of the American 1970s unveils a site of cultural struggle, wherein existing social values are reconstructed amidst imaginary landscapes and discursive strategies of resistance are weaved. Full article

The Daoist monasteries, which were first popularized in southern China in the late fifth century, reflected major changes in the structure of medieval Daoism. From the perspective of comparative religious history, the rise of Daoist monasteries bears some similarity to the monasticisms that came into being in the Christian and Buddhist traditions; all three originated in hermitic and ascetic practices. However, Daoist monasticism did not naturally stem from the hermetic Daoism tradition; instead, it underwent a two-stage process of “grafting” in terms of its spiritual beliefs and values. The first stage saw the emergence of Daoist scriptures in the Jin and Song periods; in particular, the Lingbao scriptures, which transformed and distilled the tradition of hermetic Daoism practiced in the mountains and invested hermitic practice with a more complete and sacrosanct doctrinal foundation. The second saw the Southern Dynasties’ Celestial Masters order embrace and experiment with the beliefs and values within the Lingbao scriptures; this process introduced the inherent communitarian nature of the Celestial Masters into the development of Daoist monasticism and resulted in the large-scale transformation of religious practice among the Celestial Masters of the period. This change of direction among the Celestial Masters order in the Jin and Song periods toward mountain-based practice led to the establishment of Daoist monasticism, but also to a loss of purity therein. Full article

Jethro’s dialogue with his son-in-law, Moses, in the Book of Exodus 18: 8–26 can be summarised according to the four-fold elements of subsidiarity, communitarian responsibility, delegation, and synodality, which lead to focus in life. The Elder priest of Midian, in north-western Arabia, advises his son-in-law to practise subsidiarity and communitarian ethical responsibility by undertaking the fundamental task of teaching the precepts, statutes, and instructions that would form the backbone of the twelve-tribe nation of Israel. Subsidiarity and delegation were to be exercised by different levels of leadership, together with Moses himself, in the choice of the exemplary leaders who would both teach Israel and judge minor issues among its people. Finally, synodality is advised by Jethro so that the People of Israel and their leaders can reach their ultimate aim in the Promised Land in peace. Subsidiarity, communitarian responsibility, delegation and synodality would bring Israel as a nation gathered around their one God, YHWH, according to the aim for which they were called from slavery in Egypt to freedom in Canaan. Full article

The paper is based on the crucial value of food as “a condensed social fact”. The analysis focuses on food narratives, responsible consumption, battles for the food emancipation of subaltern and low-income subjects, and attention to the quality, fairness, and traceability of food products as an expression of individual agency, as well as an expression of public engagement with food democracy/citizenship conflicts and frictions. Preliminarily, the paper moves from a discussion of collective agency on food strategies and representations to a critical approach to food democracy and sustainable society. This public arena for food debates is then confronted with personal behaviors embodying food citizenship in the contemporary scenario of socio-economic and environmental transition. The paper addresses the following sustainable development goals: responsible consumption and production (SDG 12), ending hunger, food security, improved nutrition, sustainable agriculture (SDG 2), and health and well-being (SDG 3). Starting from the democratic/neoliberal dichotomy, the paper will consider food governmentality as a positive alternative to food emancipation and democracy, as well as a personal need and a neo-communitarian political approach opposed to agroindustry and food consumerism and dispossession. Three case studies, all situated in the central–southern Italian region of Molise, will discuss different models of food citizenship and governmentality, as well as the relationship between individual responsibility and desires and collective commitment and perspectives. These issues will be framed within a rural economy paradigm and articulated through an ethnographic methodology: local data collection, emic/ethic representations, participant observation, semi-structured interviews, and focus groups. This long-term observation has been realized in the framework of several projects that were coordinated and developed by the authors, who worked for several years in the regional territory, especially on projects focusing on local/regional/national policies of sustainable rural development and bio-cultural heritage conservation and valorization according to the mission of the research center, which they founded and coordinated over the last seven years. The case studies and discussion allow for some final consideration of the impact of individual and community agencies on the achievement of SDGs, the presence of not exclusively consumeristic and hedonistic behaviors, and the growing attention to ecological concerns being paid food producers and distributors, as well as new forms of rural–urban circularity and entanglements aiming toward greater awareness and democratization of food access, security, and sustainable agriculture. Full article

With regards to the Sinicization of Christianity (基督教中國化), there has always been a tension between “Chinese Christians” (中國(人)基督徒) and “Christian Chinese” (基督徒中國人). This paper intends to respond to this tension through the analysis of The Jesus Family (耶穌家庭), an important representative of the indigenous church movement in modern China. The Jesus Family had its own unique theological propositions and ecclesial practices. Particularly noteworthy was its emphasis on the living community of believers. Below, we present research on The Jesus Family, analyzed from two distinct aspects: those of “Jesus” and “family”. If the return to “Jesus” reflected the movement’s restorationist theological position, the “family” can be seen as reflecting the movement’s sociological advocacy for the practice of communitarian Christian principles. We argue that these aspects of The Jesus Family—emphasizing the values of personal intimacy with Jesus alongside communitarian principles—were key to its flourishing precisely within the unique context of modern Chinese social turmoil and history. In this light, The Jesus Family—both in its theological and sociological dimension—eludes simple classification as the product of “Chinese traditions” or “Christian orthodoxy.” Rather, it appears as the product of the interaction between the two, and we argue that in this, one sees also how the process of the Sinicization of Christianity relies on both traditional Chinese culture and Christian orthodoxy as inseparable and playing mutually interdependent roles. Full article

Is solidarity in bioethics or public health ethics necessary? If so, why? Is there room for a principle of obligatory solidarity in bioethics or in public health ethics? In the first part of this paper, I assess the meaning of the value of solidarity in ethics. In the second part, I propose insights into the republican interpretation of solidarity, or, more correctly, “civic” solidarity. This is crucial to be able to distinguish between different sources of, and justifications for, solidarity, some legitimate and some not legitimate. In the third part of the paper, I apply the republican concept of civic solidarity to the field of bioethics and public health ethics. This is intended to show how civic republicanism can correct both liberal deficiencies and communitarian excesses in bioethics. Civic solidarity is essential to finding this middle way. It is a key concept, considering the challenges that we face as citizens, health professionals and patients. Finally, the paper concludes with a summary and a plan for further research in this area. Full article

During the COVID-19 pandemic, the socially vulnerable were placed in an even more difficult position. High school and college liberal arts education on social justice is needed to address the possible emerging and re-emerging infectious disease pandemics. A desirable educational curriculum to actualize this should include (1) Basic Theory of Ethics and Social Justice—justice and goodness, justice in Ancient Greece, deontology, utilitarianism, and the principle of inequality—, (2) Social Justice Theories—liberal egalitarianism, communitarianism, and social structural approach, (3) Psychology and Behavioral Economics—social intuitionist model, implicit association test, and nudge—, and (4) Advocacy—racism and xenophobia, elderly, disabilities, women, gender and justice—. The curriculum on social justice aims to help students understand the value of social justice, recognize inequality and disparity in society, and acquire the ability to address the widening social gap and inequality. The concept of justice is internationally diverse. Thus, extracting “social justice” in the context of each country’s culture and adding it to the social justice education curriculum is important. Full article

The relationship between the individual and the collective is one of the most important topics in Confucianism. Though this concept has been widely studied, ming 名 (meaning ‘name’), one of its most crucial categories, has not yet been deeply explored within this theoretical domain. This article discusses four aspects of ming and their contributions to the relationship between the self and community. Firstly, Confucius’ proposition of zhengming 正名 (rectifying names or the rectification of names) implies that language, especially that of rulers or gentlemen 君子 (junzi), has a considerable impact on both ethical and political practices. In this sense, ming as language establishes a relationship between rulers and the communities they govern. Secondly, in Confucius’ use of ming, reputation also reflects the attributes of a collectivity. On one hand, reputation functions as a social evaluation system; on the other, it can also be used to shape social values. Both aspects of language and reputation can be found in Confucius’ sayings, and are essentially determined by the sound attributes of ming. Thirdly, ming is interpreted to mean “role” in the later explanations and commentaries of Analects 13.3, which signifies that each individual has their own role in the community to which they belong. The position of a social individual is determined according to their relationship with others. Simultaneously, it is also the idea of “role” that brings a hierarchical order to family, state, clan, and “all under heaven”. Finally, the relationship between ming and yi 義 (appropriateness) implies the correlation between a name and the subject to which it refers. For ethical or political participants, yi means that the name-bearer is bound to a series of demands regarding their behaviors and virtues, which can lead to a “thick” conception of the subject, that is, the role of a complex of virtues, duties, and even rights (albeit implicit). Although the meaning of ming was becoming more complicated and profound during the development of early Confucianism, it has always functioned as the bond between individual and community. In this regard, the Confucian theory of ming can contribute some insights toward the combination of Confucianism and communitarianism, and also toward the modernization of Confucianism. Full article

In order to obtain a better understanding why some entrepreneurs retain more control over their venture than others, this article analyzes the relationship between the social identity of the entrepreneur and her/his desire for control. In fact, entrepreneurs face an important tradeoff between attracting resources required to build company value and retaining decision-making control. Yet, we currently lack insight into whether and how entrepreneurs’ social motivations shape this trade-off. This study draws on social identity theory and a unique sample of 148 buyout entrepreneurs, as this setting confronts aspiring entrepreneurs directly with the value–control tradeoff. In our logistic regression, we find that entrepreneurs with a strong missionary identity, where venture creation revolves around advancing a cause, hold a higher desire for control. We do not observe a significant relationship between entrepreneurs having a Darwinian (driven by economic self-interest) or communitarian (driven by the concern for the community) identity and the desire to control their venture. When adding the moderating role of the portion of personal wealth the entrepreneur is willing to invest in her/his venture, the relationships between having a Darwinian or missionary social identity and the desire for control become significantly positive when the entrepreneur is looking to invest a larger portion of her/his wealth. Full article

Despite last decades’ interventions within local and communitarian programs, the Mediterranean Sea still receives poorly treated urban wastewater (sewage). Wastewater treatment plants (WWTPs) performing primary sewage treatments have poor efficiency in removing microbial pollutants, including fecal indicator bacteria, pathogens, and mobile genetic elements conferring resistance to antimicrobials. Using a combination of molecular tools, we investigated four urban WWTPs (i.e., two performing only mechanical treatments and two performing a subsequent conventional secondary treatment by activated sludge) as continuous sources of microbial pollution for marine coastal waters. Sewage that underwent only primary treatments was characterized by a higher content of traditional and alternative fecal indicator bacteria, as well as potentially pathogenic bacteria (especially Acinetobacter, Coxiella, Prevotella, Streptococcus, Pseudomonas, Vibrio, Empedobacter, Paracoccus, and Leptotrichia), than those subjected to secondary treatment. However, seawater samples collected next to the discharging points of all the WWTPs investigated here revealed a marked fecal signature, despite significantly lower values in the presence of secondary treatment of the sewage. WWTPs in this study represented continuous sources of antibiotic resistance genes (ARGs) ermB, qnrS, sul2, tetA, and bla_TEM (the latter only for three WWTPs out of four). Still, no clear effects of the two depuration strategies investigated here were detected. Some marine samples were identified as positive to the colistin-resistance gene mcr-1, an ARG that threatens colistin antibiotics’ clinical utility in treating infections with multidrug-resistant bacteria. This study provides evidence that the use of sole primary treatments in urban wastewater management results in pronounced inputs of microbial pollution into marine coastal waters. At the same time, the use of conventional treatments does not fully eliminate ARGs in treated wastewater. The complementary use of molecular techniques could successfully improve the evaluation of the depuration efficiency and help develop novel solutions for the treatment of urban wastewater. Full article

That of tradition is a so-called limit problem of Husserlian phenomenology. The text is based on an investigation of the existential and historical character of the formal ego, which implies its temporal and historical stratification and personal constitution. The ego is essentially situated in a spiritual context historically determined by a transmission of ideas and values that have a communitarian character. The fundamental point of this study is to affirm that, in Husserlian thought, tradition, being a transcendental prerequisite of the existential dimension of the formal ego, is consequently a constitutive moment of the human being. The study also brings to light the important concept of “Vergemeinschaftung” and provides an interpretation of the theme of the crisis of European mankind, which seems to correspond to an oblivion of its tradition. Full article