Search Results (93)

Under growing geopolitical uncertainty and rising expectations for responsible development, regional governance increasingly functions as a cross-border signal that shapes how region brands are evaluated in international markets. Drawing on moral legitimacy theory, this study examines whether morally legitimatized regional governance is associated with region brand reputation and, in turn, host-country consumer trust. We conceptualize morally legitimatized regional governance through three dimensions—governance vision altruism, governance procedural transparency, and governance structural compatibility—and test the proposed model using survey data from 975 consumers who had purchased or intended to purchase foreign brands. Structural equation modeling shows that all three dimensions are positively associated with region brand reputation, which is subsequently associated with higher host-country consumer trust. Among the three governance dimensions, procedural transparency shows the strongest association with region brand reputation, followed by structural compatibility and vision altruism. Multi-group analyses further show that perceived economic distance and cultural distance significantly condition the associations between morally legitimatized regional governance and region brand reputation. These findings indicate that responsible regional governance is not only a public governance issue but also a sustainability-relevant intangible asset associated with reputation spillovers in international markets. The study extends moral legitimacy theory to the regional governance context, clarifies the reputational transmission mechanism from governance to host-country consumer trust, and shows that the effectiveness of governance signals depends on host-country context. The results also suggest that regions seeking to build reputation in international markets should move beyond symbolic sustainability narratives and invest in verifiable transparency, governance capability, and context-sensitive communication. Full article

Background: The role of religion and faith-based organisations in public health is increasingly examined through the framework of religious health assets (RHAs), defined as resources located in or held by religious entities that may be mobilised for health and development. Within this framework, church health assets (CHAs) are conceptualised as congregationally specific expressions of RHAs, namely, the tangible and intangible resources recognised within local church settings and interpreted by church leaders as relevant to adolescent and youth sexual and reproductive health (AYSRH). Despite growing interest, there remains limited empirical work examining how such assets are perceived in relation to young people’s sexual and reproductive health, particularly from an emic perspective in sub-Saharan Africa. Aim: This study explored how pastors in South Africa’s Vaal Triangle perceive church assets relevant to AYSRH. Methods: The article presents findings from a qualitative study based on in-depth semi-structured interviews with eleven purposively selected pastors from Vanderbijlpark, Vereeniging, and Sasolburg. Data were collected between August 2019 and February 2020, prior to the COVID-19 restrictions that later altered face-to-face engagement in South Africa. Data were analysed using thematic content analysis informed by interpretive description, employing iterative coding, constant comparison, memoing, and a clearly defined audit trail. Results: The findings identified ten perceived CHAs, comprising five tangible assets, interaction spaces, community resources, normative teaching materials, networks and partnerships, and financial resources—and five intangible assets—reputation, voice on sexuality, mission and vision, a ready audience, and embodied messages. Across these themes, pastors predominantly framed AYSRH in moral and pedagogical terms, emphasising abstinence, guidance, and restoration, rather than a broader continuum encompassing information, prevention, care, rights, and service access. Conclusions: The study concludes that pastors perceive churches to possess substantial AYSRH-related assets; however, the analysis reflects perceptions rather than demonstrated implementation or measurable impact. The findings highlight both potential and limitation, indicating that the same assets may function as facilitators or barriers depending on their interpretation and application. The study contributes a pastor-centred, emic account of CHAs within a South African context and underscores the need for future multi-stakeholder research to assess how faith-sensitive AYSRH interventions operate in practice. Full article

Buddhist Sunday schools were modeled on the Christian Sunday school, a form of religious education that emerged in late eighteenth-century Britain to provide literacy and moral instruction for impoverished children. Following the Meiji Restoration, Japanese Buddhism institutionalized Buddhist Sunday schools (佛敎日曜學校) for children’s moral cultivation by adapting Christian methodologies, expanding them nationwide during the 1920s and 1930s through standardized curricula. In Korea, Buddhist Sunday schools were introduced from the 1920s onward in response to the expansion of propagation centers (p’ogyo-dang, 布敎堂), the growing demand for youth propagation, and the exclusion of religious education from public schools under the Japanese colonial system. This article examines the comprehensive educational vision and operational principles of these schools—integrating graded administration, teacher qualifications, worship, and recreational activities for children—with a focus on “佛敎 日曜學校案” [Proposals for Buddhist Sunday Schools] written by Ra Un-hyang (羅雲鄕) in 1940. It further analyzes the nationwide distribution of these schools in 1940, identifying limitations such as financial precariousness, personnel shortages, and a lack of societal recognition. Nevertheless, Buddhist Sunday schools represent a significant historical milestone, as they served as a practical site where the popularization of modern Buddhism was realized and as a strategic effort for the cultivation of children and youth as future religious adherents. Full article

In the history as well as historiography of Chinese Buddhism, the tradition has often been closely associated with death-related cultural practices and ideas, an association that has frequently carried negative connotations. Early twentieth-century reformers such as Taixu famously criticized Buddhism as a religion of ghosts and funerals and sought to redirect Mahāyāna Buddhism toward engagement with an urban, modernizing society. Contemporary Taiwanese Buddhists have realized many aspects of this socially engaged vision. Yet concern with death remains deeply embedded in Buddhist life. Far from standing in contradiction to social engagement, this concern has become one of its central expressions, most visibly in the emergence of modern Buddhist palliative care. Focusing on the writings of the scholar-monk Shi Huimin, this article examines the development of Buddhist palliative care in Taiwan in response to a secular, multireligious, and rapidly aging society, with primary attention to Huimin’s conceptual work. Rather than treating death in isolation, Huimin situates dying within a broader ethical horizon that links good death to good aging, good living, and community formation. Through his reinterpretation of the Five Śīlas and his notion of a Community Pure Land, he extends prevailing concerns with dying well toward a more comprehensive reflection on everyday moral cultivation, healthy lifestyles, and communal responsibility. In this sense, the study reads Buddhist palliative care as a site that “provincializes” dominant Euro-American frameworks of spiritual and palliative care, highlighting their particular historical and Christian-inflected origins while tracing how they are reconfigured and made productive in a multireligious, secular context. By foregrounding Huimin’s conceptual contributions, this study highlights how palliative and spiritual care are localized and reworked within Taiwanese Buddhism, connecting end-of-life care to broader questions of life, aging, and community well-being. Full article

Sociotechnical imaginaries are collectively held and institutionally stabilised visions of desirable futures that link scientific and technological development with social and political order. Developed within Science and Technology Studies, the concept highlights the co-production of knowledge, technology, and governance, showing how ideas of progress are embedded in cultural values, moral assumptions, and political priorities. These imaginaries function as normative horizons that orient innovation, legitimise policy, shape regulation, and guide clinical practice. In health and biomedicine, sociotechnical imaginaries are particularly salient, as medical innovations directly affect life, death, and embodiment. Within medical sociology, the concept has been used to analyse how technologies such as assisted reproductive technologies (ARTs), genomics, regenerative medicine, and digital health are framed through narratives of hope, responsibility, risk, and transformation. These imaginaries shape what counts as legitimate knowledge, who accesses treatment, and how ethical debates are structured, from autonomy in ARTs to individualised care in precision medicine. Imaginaries are also shaped by national and institutional contexts. Comparative research shows that the United States, Europe, and East Asia produce distinct biomedical futures, reflecting different political traditions and governance models. As an analytical lens, sociotechnical imaginaries reveal health and biomedicine as domains where futures are imagined, contested, and enacted. Full article

This article reexamines Paul’s use of athletic imagery in 1 Corinthians 9:24–27 within the broader argument of chapters 8–10. Against readings that treat the passage as a call to individual moral striving or competition for salvation, this study situates Paul’s metaphor within the honor–shame dynamics of Greco-Roman Corinth and his own defense of apostolic self-restraint. Paul’s “race” and “imperishable wreath” do not exhort believers to outperform one another but dramatize the paradox of freedom expressed through voluntary limitation. Drawing on insights from social-scientific and rhetorical criticism, the essay demonstrates that Paul’s imagery functions as the rhetorical climax of the section, translating his ethical argument into the moral grammar of the agon. By reconfiguring the contest from rivalry to service, Paul transforms the competitive ethos of Corinth into a vision of communal flourishing in which believers “compete” for the good of others. The passage thus offers a distinctly Pauline theology of self-control as the discipline of love, turning the agonistic spirit of the games into an image of the gospel itself. Full article

This article re-examines Islamic ethics of war and peace by returning to the formative Meccan–Medinan trajectory of the Prophet Muḥammad’s life, where early Islamic moral reasoning developed amid persecution, migration, diplomacy, and armed conflict. Contemporary debates frequently portray Islam either as a tradition that sacralizes violence through jihad or as one that reduces peace to purely inward spirituality. Both perspectives obscure the historically grounded ethical discourse that emerged within the early Muslim community. This study argues that the Qurʾān—understood within the Islamic tradition as the authoritative source of ethical guidance—together with prophetic practice articulated a coherent moral framework governing the use of force, the pursuit of peace, and the restoration of social order after conflict. Drawing on Qurʾānic discourse, canonical ḥadīth, classical tafsīr and sīrah literature, and modern scholarship in Islamic studies, religious ethics, and conflict resolution theory, the article reconstructs how early Islamic sources represent the ethical regulation of violence. The analysis identifies a threefold trajectory in prophetic practice: a Meccan phase characterized by nonviolent endurance and moral witness under persecution; a Medinan phase marked by constitutional governance, plural coexistence, and tightly regulated defensive warfare; and a culminating ethic of negotiated peace and post-conflict reconciliation exemplified in the Treaty of Ḥudaybiyyah and the Conquest of Mecca. Taken together, these stages reveal an integrated moral vision in which force is neither celebrated nor treated as a default instrument of political expansion, but permitted only under strict ethical constraints shaped by justice (ʿadl), mercy (raḥma), proportionality, and the protection of communal life. By reconstructing this early prophetic framework, the article demonstrates that Islamic sources contain significant internal resources for limiting violence, regulating warfare, and prioritizing reconciliation. In doing so, it contributes to contemporary scholarship on Islamic ethics and situates the prophetic model within broader global debates on the moral regulation of war, peacebuilding, and post-conflict justice. Full article

Iris Murdoch situates imagination at the core of moral life, challenging moral philosophy’s preference for abstract universal principles over the particularity of lived experience. This paper reconstructs Murdoch’s concept of imagination by tracing her engagement with Plato’s distinction between eikasia and the Demiurge’s ‘high’ imagination, as well as Kant’s notions of empirical and esthetic imagination. I argue that Murdoch’s imagination is best understood as a hermeneutical capacity essential to moral vision. She distinguishes between egoistic fantasy, which distorts reality, and free and creative imagination, which enables a just and loving gaze upon the world. Through imagination, we can replace obscuring images with truer ones, making moral progress an exercise in vision and attention. Murdoch’s account thus offers an alternative to moral theories that overlook the inner life as a site of ethical transformation. Full article

Gary Snyder’s vision of the ‘great earth sangha’ articulates a philosophy of ecological awakening in which spiritual, ethical, and affective relationships connect all forms of life into a cohesive and sacred web of interbeing. The concept of the ‘great earth sangha’ embodies a profound sense of ‘oneness,’ in which the dichotomy between the self and the other dissolves, leading to a realisation of the Earth as a sentient, experiential, and pulsating entity. Inspired by the holistic perspectives of Buddhism and the resonances of Indigenous cosmologies, Snyder’s idea of the ‘great earth sangha’ represents a heightened consciousness and an “emotional intelligence” that fosters compassion, love, care and empathy for all beings in the world. For Snyder, the great earth sangha is a practice—a way of living in mindful ecological engagement. It is embedded with the principles of sila (morality), which foregrounds visions of harmonious coexistence and ecological kinship. This article argues that Snyder’s idea of the ‘great earth sangha’ offers a counter-anthropocentric perspective that subverts entrenched human-centred hierarchies by situating human identity within a communal web of existence. The article discusses how Snyder redefines the notion of ‘community’ as an inclusive, interdependent network that transcends human boundaries and embraces all planetary beings. Finally, the article explores how Snyder’s holistic vision propounds a restorative path that centres on ideas of ethics, affect, justice, responsibility and stewardship. Full article

In the face of escalating ecological crises, this study explores the ecological wisdom embedded in Laozi’s concept of “Dao” and Ralph Waldo Emerson’s belief in the “Over-Soul,” conducting a systematic comparative analysis of their views on nature within the framework of ecological religion. Laozi’s “Dao” serves as the cornerstone of Daoist thought, emphasizing the unity of heaven, earth, and humans as the origin and governing law of the universe. It advocates “Dao follows nature” (道法自然), urging humans to relinquish excessive interference and utilitarian desires, humbly integrating into nature’s inherent rhythms for harmonious coexistence while inspiring reverence for nature’s sacredness and inherent worth. Emerson’s “Over-Soul,” central to New England Transcendentalism, posits a universal spirit permeating all existence, with nature as its outward manifestation and symbolic expression of the divine. Through direct engagement with nature, individuals access spiritual elevation, moral insight, and reverence for all life forms. Despite distinct cultural origins, both Laozi and Emerson sacralize nature, foster opposition to anthropocentric exploitation, and envision harmonious human–nature relations—albeit through different pathways: Wuwei and surrender for Laozi; intuitive communion for Emerson. While their metaphysical visions do not fully align with modern ecocentric notions of objective intrinsic value (as articulated in contemporary environmental ethics), they offer profound resources for reverent coexistence. This comparative study deepens cross-cultural understanding of ecological wisdom, challenging modernity’s instrumental worldview and providing philosophical insights for constructing a rational, reverent ecological ethic. By bridging Eastern and Western mystical traditions, it highlights their shared potential to inspire sustainable development, spiritual renewal, and a transformative shift toward coexistence with the non-human world. Full article

If modern readers sometimes find Adam Smith’s laissez-faire market vision in Wealth of Nations difficult to reconcile with his emphasis on sympathy in The Theory of Moral Sentiments, which Smith published in 1759 while serving as Chair of Moral Philosophy at the University of Glasgow, the fault may be ours. For many of Smith’s eighteenth-century contemporaries, the connections between the two books would have been obvious: they were distinct but converging aspects of an Enlightenment project to lay the ethical foundations of an urban middle-class discourse of polite sociability that reflected Britain’s status as a modern transactional society. This focus on the moral dimensions of eighteenth-century Britain’s experience of commercial modernity becomes especially clear when we read Smith in the philosophical context out of which his ideas emerged, including writers such as Joseph Addison, Francis Hutcheson, and David Hume. Closer attention to these earlier writers, especially Steele and Addison’s Spectator, offers a powerful reminder of the philosophical complexity of this project and a timely rejoinder to current efforts to sever economic policies from ethical imperatives in the name of an often brutal protectionism today. Full article

This article explores how Herta Müller and Paul Bailey transform the apparatus of state bordering, i.e., passports, permits and catechisms, into metaphors for an interior struggle between flight and belonging. In The Passport, The Land of Green Plums and Bailey’s Kitty & Virgil, emigration is portrayed not as departure alone but as a prolonged contest between the body that moves and the spirit that lingers. Those who cross borders geographically remain anchored, often painfully, in the mental and moral landscapes of the home they leave behind. The paper examines how documents, bodies, and languages become shifting frontier zones where identity is repeatedly issued and withdrawn, shaped by the pressures of memory, exile, and biopolitical control. Müller’s vision, written from within Romania’s history, and Bailey’s, refracted through an English consciousness yet partly set in Romania, converge in a poetics of witness that treats exile as both wound and testimony. Ultimately, these works suggest that identity survives in the liminal space between motion and remembrance where thought halts at its own threshold, memory traces its faint watermark, and the self bears its unspoken credential. Full article

In George Eliot’s The Mill on the Floss (1860), we are cautioned not to judge a book by its cover. Yet, the marketing team at every publisher knows that we, the audience, inevitably do just that. In the case of Arthur Schnitzler’s The Road Into the Open (1908), various editions have featured paintings or drawings by contemporary Austrian artists, including Max Kurzweil, Gustav Klimt, and Egon Schiele, as the cover art. Schnitzler’s novel initially emerges in Pre-World-War-I Austria, a society grappling with political instability, fears about moral decline, and a preoccupation with neuroses. The anxious society that produced Schnitzler, Kurzweil, Klimt, and Schiele has been considered a representation par excellence of fin-de-siècle decadence. Following Gerard Genette’s Paratexts, I inquire as to the effect(s) of cover art and the competing visions of the novel they represent. This study responds to the following questions. How have publishers used or misused decadent imagery in (re)productions of Schnitzler’s novel? What meaning can be made from the use of the works by Kurzweil, Klimt, and Schiele as cover art? What contribution does each work make to our understanding of the Austria in Schnitzler’s novel? How does the reception of the author complement or compete with the reception of each painter? Full article

This article reconceptualizes entropy not as a metaphysical substance but as a structural constraint that shapes the formation, energetic cost, and durability of records. It links the coarse-grained—and typically irreversible—flow of time to questions of moral responsibility and divine justice. Drawing on the second law of thermodynamics, information theory, and contemporary cosmology, it advances an analogical and operational framework in which actions are accountable in an analogical sense insofar as they leave energetically costly traces that resist erasure. Within a Qur’ānic metaphysical horizon, concepts such as kitāb (Book), ṣaḥīfa (Record), and tawba (Repentance) function as structural counterparts to informational inscription and revision, without reducing theological meaning to physical process. In contrast to Kantian ethics, which grounds moral law in rational autonomy, the Qurʾān situates responsibility within the irreversible structure of time. Understood in this way, entropy is not a threat to coherence but a condition for accountability. By placing the Qurʾānic vision in dialog with modern science and theology, the article contributes to broader discussions on justice, agency, and the metaphysics of time within the science–religion discourse. Full article

This article presents the context and genesis of the Lord’s Army (Oastea Domnului), a religious movement of moral and spiritual renewal in Romania at the beginning of the twentieth century. The text outlines the missionary context within the Romanian Orthodox Church in the early twentieth century, as well as the influences that made themselves felt in the Romanian area both from beyond the country’s borders and from within, taking into account the new socio-political realities that followed the World War I. The context in which the Lord’s Army arose is presented in a nuanced and comprehensive manner, going beyond the formal framework of the evangelical influences that were more strongly experienced in Transylvania. The article also examines the genesis of the movement, closely connected to the Orthodox priest Iosif Trifa, whose missionary profile is briefly outlined in order to illuminate the manner in which he articulated the missionary vision that eventually materialised in a new spiritual movement, one that gained numerous adherents in Romania and continues to exist to this day. Furthermore, the article presents the spiritual, moral, and missionary directions through which the Lord’s Army established itself in Romanian society as a new movement of moral revitalisation in the first half of the twentieth century. Full article