Migrant protest activity has been often analyzed from the perspectives of the protest nature and issues it addressed. A comparison of protest behaviour before and after migration is largely missing. It remains unclear whether people who were actively protesting in their home country continue to be engaged in protests after migration and why. This article addresses this gap in the literature and aims to explain what made the Ukrainian migrants protest before leaving their home country and in Turkey as a host country. The analysis uses individual data from an original survey conducted in May 2023 among 935 Ukrainian migrants living in Turkey. The findings show that there are different migrants who participate in the protests organized in the two countries, and the strongest predictor for political protest is civic engagement. Protest in Ukraine is rooted in the orientation towards domestic politics, while protests abroad are driven by identitarian dimensions.

Within bioethics, two issues dominate the discourse on suffering: its nature (who can suffer and how) and whether suffering is ever grounds for providing, withholding, or discontinuing interventions. The discussion has focused on the subjective experience of suffering in acute settings or persistent suffering that is the result of terminal, chronic illness. The bioethics literature on suffering, then, is silent about a crucial piece of the moral picture: agents’ intersubjectivity. This paper argues that an account of the intersubjective effects of suffering on caregivers could enrich theories of suffering in two ways: first, by clarifying the scope of suffering beyond the individual at the epicenter, i.e., by providing a fuller account of the effects of suffering (good or bad). Second, by drawing attention to how and why, in clinical contexts, the intersubjective dimensions of suffering are sometimes as important, if not more important, than whether an individual is suffering or not.

In this article, we examine the extent to which Christians and Muslims endorse divine foreknowledge for neutral, good, and bad actions. If they do, the problem of theological fatalism is not a mere (albeit important) philosophical difficulty, but a problem rooted in lay believers’ intuitive understanding of God.

This article focuses on the problem of the categorization of the adverb sans doute as an epistemico-modal marker or an evidential marker. Starting from a critical appraisal of an analysis proposed by Bourmayan et Ashino, in which sans doute is considered fundamentally epistemico-modal, three hypotheses are presented, which depart from theirs. First, sans doute has as its main lexical element an inferential evidential value: it signals that the content qualified by the adverb is the result of a defeasible type of inference from clues/premises. Second, due to the defeasibility of the inference, the statement containing the adverb takes on, invariably, a pragmatic value of non-certainty, not lexically coded, however. Sans doute is thus not an epistemico-modal marker by itself in contemporary French. Third, the adverb combines these values with an epistemic value of what we call “posture of certainty”. Different from epistemic modality, which refers to an evaluation in terms of certainty, and/or to the epistemic cognitive state linked to that, posture of certainty refers to what can be called the tone or epistemic behavior of confidence the speaker shows. Sans doute therefore indicates without contradiction, a defeasible and, thus, uncertain hypothesis, presented with a tone of full confidence.

The article analyses how Russian state-controlled media adapt narratives across their language versions to speak to specific national audiences. These media support the Kremlin by echoing its strategic narratives in the international arena. Our article stems from the assumption that the media tailor the narratives and do not deliver homogenous news. Texts published since the initial days of the Russian invasion of Ukraine were analyzed from Sputnik Czech Republic, Germany, and Sputnik World, known to spread the Russian regime’s propaganda. The central question was how the Russian regime depicted and explained the invasion of Ukraine in 2022 in the chosen languages. Qualitative coding based on a predefined codebook, modified with codes inductively acquired during the analysis, was used to deeply understand strategic narratives and identify key differences among the Russian regime’s influence campaigns in various national contexts. Some narratives were found to differ based on the national contexts, strengthening the initial assumption. However, analyzed texts also consistently depict Russia as a victim and the West as a threat across the language versions.

The translation of bedside experience to pedagogical content presents a unique challenge for the field of bioethics. The contributions are multidisciplinary, the practices are heterogeneous, and the work product is characteristically nuanced. While academic bioethics education programs have proliferated, developing content and pedagogy sufficient to teach clinical ethics effectively remains a longstanding challenge. The authors identify three reasons why progress towards this goal has been slow. First, there is a lack of robust, empirical knowledge for education focused on praxis. Second, the methods employed in academic education tend to focus on traditional didactic approaches rather than engendering competency through interaction and practice—the principle means by which clinical ethicists work. Third, the data practitioners have captured has not been presented in a medium educators and students can most meaningfully interact with.

In this paper, the authors describe a novel pedagogical tool: the Armstrong Clinical Ethics Coding System (ACECS) and interactive visual analytics dashboard. Together, these components comprise an educational platform that utilizes the empirical data collected by the institution’s ethics service. The tool offers four advantages. First, it aids with the identification of ethical issues that present during a consultation at that specific institution or medical unit by making use of a lingua franca comprehensible to both ethicists and non-ethicists. Second, content is centered on issue frequency, type, and relation to other issues. Iterating through cases, requestors, or hospital units allows one to understand cases typologically and through metanarratives that reveal relationships and subtle patterns. Third, the use of interactive data visualizations and data storytelling aids comprehension and retention. Fourth, the process of using the system necessitates understanding the manifold ways each case can be understood, accommodating a wide range of perspectives and ethical lenses, enhancing case analysis and self-reflection conducive to life-long learning.

R.J. (Bob) Morris’ contribution to debates around the history of class, associational culture and urban governance have underpinned numerous publications across the decades. This article extends the appreciation of Bob’s work to reflect on how his approach to documenting, demystifying and disseminating the history and heritage of cities and industrial places – including through his use of photography – made a notable impact at the interface between urban and public history and has had a lasting impact on future generations of urban historians’ approach to understanding the historic built environment.

Increased interest in suffering has given rise to different accounts of what suffering is. This paper focuses the debate between experientialists and non-experientialists about suffering. The former hold that suffering is necessarily experiential—for instance, because it is necessarily unpleasant or painful; the latter deny this—for instance, because one can suffer when and because one’s objective properties are damaged, even if one does not experience this. After surveying how the two accounts fare on a range of issues, the paper presents a decisive argument in favor of experientialism. The central claim is that non-experientialist accounts cannot accommodate cases of suffering that are virtuous and that directly contribute to some objective good.

There is an ongoing debate in bioethics regarding the nature of suffering. This conversation revolves around the following question: What kind of thing, exactly, is suffering? Specifically, is suffering a subjective phenomenon—intrinsically linked to personhood, personal values, feelings, and lived experience—or an objective affair, amenable to impersonal criteria and existing as an independent feature of the natural world? Notably, the implications of this determination are politically and ethically significant. This essay attempts to bring clarity to the subjective versus objective debate in suffering scholarship by examining the history of the concept of “objectivity,” and putting that history in conversation with physician Eric Cassell’s famous theory of suffering. It concludes with a novel, albeit tentative, definition of suffering: suffering is the experience of a gap between how things are and how things ought to be.

Established studies show that after the fall of the capital-based elites during the end of the Tang dynasty, the Northern Song literati became active in serving the central government. However, after the century-long Interregnum (878–978), during which literati from the South remained beyond the rule of the Central Plains dynasties, how did they establish a cooperative relationship with the emerging Song court? Taking Puyang in Fujian as an example, this article analyzes the writings of Puyang literati to illustrate how their narratives shaped political relationships between the center and periphery. It demonstrates how literati responded variously to specific political contexts, sometimes showcasing their own local identity and at other times extolling the rule of the Central Plains. The case of Puyang reveals that the challenging political environment of the Interregnum actually stimulated and accelerated cooperation between the Central Plains and the local literati through civil service examinations.

Bob Morris was elected as president of the European Association for Urban History (EAUH) ahead of its 2002 conference in Edinburgh. Bob’s presidency, and the Edinburgh conference specifically, took place at an important point in the development of urban history within Europe and further afield. First, the programme reveals several emerging themes and topics of interest that have since shaped the sub-field in new and innovative ways. Second, Bob’s informal and collegial approach towards networking is reflected in the decision to place the EAUH on a quasi-formal constitutional basis. Both of these developments reflect, in part, Bob’s own research interests, as well as the sub-field’s welcoming approach to younger researchers, including taught and research postgraduate students, interested in networking with more established scholars.