French is a typical verb-framed language, in which manner verbs cannot freely combine with result-denoting constituents in a single VP. Drawing on experimentally elicited production data on Hexagonal French, this study examines how the syntactic (in)flexibility of manner-of-creation verbs influences the lexicalization of the event result. As for result lexicalization within the VP headed by the manner verb, the study explores the occurrence of effected objects and resultative PPs. Thus, it addresses the availability of the material/product alternation (sculpter une poupée à partir du bois/sculpter le bois en (une) poupée) as a type of argument alternation, whose existence has been questioned for the Romance languages. Furthermore, it is explored how the verbs’ syntactic flexibility influences whether manner and result are lexicalized within a single VP at all or distributed onto different VPs. The results show that the material/product alternation does occur, but that only a limited set of verbs has the syntactic flexibility required for it. Additionally, it is shown that syntactic flexibility favors a denser packaging of conceptual components, since with verbs that admit an effected object, the result is realized more often in the VP than with verbs that do not.

In this article we explore the practical conditions of ritual practices of Hui and Uyghur Muslims in China. Ceaseless conflicts among different religious ideas and elements exist, but they are integrated into religious pluralism, which meets the needs of Muslims' daily practices. Furthermore, we probe the reasons for the resulting religious harmony through investigating the historical process of the formation of religious pluralism, and showing present ritual performances in which there is a hierarchically built ritual structure functioning to make religious integration possible, though different opinions regarding diverse religious elements occur elsewhere among Hui and Uyghur Muslims. Finally, the discussion supports the related assertion that rituals can be reliable and effective ways of understanding the sociological and psychological functions of religions, or religious beliefs, and other related socio-cultural realities.

This article explores the implications of non-ideal theorising for the problem of evil. The critique of ideal theory – which has gained increased attention in several philosophical sub-disciplines during recent years – states that analytic philosophers tend to rely on overly idealised conditions, to the point of being completely unrealistic, in their theorising. To investigate if this charge holds merit in the philosophy of religion, I apply a non-ideal methodology to one traditional area of philosophy of religion – the problem of evil. Here, Richard Swinburne’s theodicy constitutes a sample of how the problem of evil is typically approached in mainstream philosophy of religion. Additionally, Swinburne’s Principle of Credulity will, in relation to his theodicy, be interrogated as well. Applying non-ideal theorising, I find that Swinburne’s theorisation relies on idealised cases and presupposes ideal conditions, while overlooking non-ideal realities. Turning to epistemic injustice and epistemology of ignorance, I find that Swinburne assumes ideal epistemological conditions in both inter-agent communication (testimony), and in collective cognition. After examining the implications of such idealisations, I find that Swinburne’s idealisations abstract away non-ideal factors which are relevant for his theories, concluding that Swinburne displays tendencies typical of ideal theorising.

There has been great popular and scholarly interest in the activities of non-Arctic actors in the Arctic region, and in the Arctic Council specifically. We find controversy around the activities of Observers in the Council, with some seeing challenges to Arctic states and others seeing positive co-operation. The Arctic Council is the preeminent governance forum for the Arctic region, consisting of the Arctic states (as of 2023, minus Russia) and six Indigenous peoples’ organisations. Non-Arctic states, intergovernmental organisations and non-governmental organisations can be Observers in the institution. Existing literature has examined the significance, interest and powers of these actors; this paper answers the research question, what do Observers actually do in the Arctic Council? To answer this question, this paper presents the results of content analysis of official Arctic Council Observer reviews and reports, which catalogue their activities. The answer may seem obvious: Observers observe. However, Arctic Council Observers do more than this simple function. This paper proposes that all of the activities of Observers fit into a typology of six types of activity. The ultimate finding is that Observers in the Arctic Council work with Arctic states to enhance institutional work around climate change and sustainable development; we see examples of positive co-operation that enhances regional governance. It is another example of peaceful international relations in the Arctic.

The philosophical ‘problem of evil’ goes back at least as far as Epicurus and has remained a powerful argument against the existence of God in contemporary philosophy. The argument is rooted in apparent contradictions between God’s divine attributes and various conditions of human existence. But these contradictions arise only given certain assumptions of what we should expect both God and the world to be like given God’s existence. In this article, I argue that we can utilise the work of the twentieth-century French philosopher Simone Weil to craft a coherent metaphysical picture of God, creation, and suffering that rejects these common assumptions. Further, I contend that this picture very plausibly follows from commonly accepted tenets of traditional monotheism. Given this, I argue that this Weil-inspired framework provides serious reasons for reframing the problem of evil and its corresponding theodicies by presenting a radically different view of how God must relate to creation. Yet, this picture does not necessarily vindicate the theist. I argue that this picture may leave us with a new question about creation in the face of evil. Namely, is it possible to understand God’s initial creative act as Weil describes it – as an act of love?

Storytelling is essential in climate litigation. The narratives that are told in and around legal cases shape public discourse and our collective imagination regarding the climate crisis. The stories that plaintiffs and their lawyers choose to highlight hold immense power to either reinforce or challenge dominant assumptions and worldviews. This article analyzes how storytelling has been utilized in climate lawsuits, with a particular focus on those that involve future generations. It highlights the need to craft narratives that foreground entanglement and relationality rather than notions of competing interests. We offer recommendations for strategically using storytelling and framing techniques to build public engagement, spur equitable climate action and transform legal systems.