Reflexive environmental law (REL) enables an understanding of how law builds potential for private company reflexivity. Reflexivity helps to avoid lock-in, and enhances learning and self-organization to resolve complex sustainability challenges. Thus far, REL theory has excluded traditional command-and-control regulation as a form of REL. This limits the potential of REL to understand how legislation can drive reflexivity and create more effective governance. Our framework expands the definition of REL and sets out six types of regulatory instrument found in legislation that may, or may not, constitute forms of REL. The framework comprises three reflexive drivers – autonomy, accountability, and adjustability – and, under these, eleven REL techniques. Through examples taken from European environmental legislation, we explain the drivers’ relationship with different regulatory instruments. This taxonomy empowers regulators and scholars to understand both the reflexive potential of regulatory instruments and the possibility to make instruments more reflexive in specific contexts.

This article explores the notion of immortality in Jaina philosophy by focusing on the problem of the persistence of the self. It considers the concept of persistence within the broader context of Jaina metaphysics and its specific application to living beings. The article analyses the relationship between the immaterial self and its material body to determine which aspects of living beings can be deemed immortal or persisting beyond death. It also investigates the state of liberation as an immortal condition. Drawing from the Tattvârtha-sūtra and four of its commentaries, the article demonstrates the complexity of the Jaina treatment of the issue of the self's persistence over time and its commitment to the doctrine of non-one-sidedness. It also shows that Jaina philosophers deal with this critical philosophical problem in a way that reflects their engagement with the intellectual debates of their time.

On 17 December 2010, the self-immolation of a young street vendor in Sidi Bouzid, a town in inland Tunisia, instigated the uprisings that became known as the Arab Spring or the Arab Revolutions – a wording that I will use here as a translation from the Arabic al-thawrât al-`arabiyya. Observers were shocked at the radical protests arising in these regions, where authoritarian regimes had crushed all serious opposition over the decades. Conflicts governed by geopolitics, in particular the ongoing Israeli–Arab and Israeli–Palestinian hostilities, and the focus on political Islam and jihadism as the only globalized locus of political protest, have arrogated any attention for societies, their transformation, and their mobilization.

Carbon leakage – the increase of greenhouse gas emissions in foreign jurisdictions following the introduction of domestic or regional climate mitigation measures – raises key questions in the climate change debate. This includes whether carbon leakage constitutes a threat to the environmental integrity of climate policies and, if so, how this could be mitigated. Through the use of four hypothetical models of international climate change regime, this article argues that international climate change law is a key factor in answering this two-part question. Firstly, the article demonstrates that the architecture of international climate change law affects whether carbon leakage can be considered as undermining the mitigation objective of climate policies. Secondly, it draws attention to the interaction – and potential tension – between carbon leakage prevention measures and international climate change law.

The article explores media depictions of industrial labour in Italy, with a special focus on visual, film and television portrayals, spanning from the 1960s to the first two decades of the twenty-first century. Rather than delving into an analysis of labour processes, the primary objective of the article is to scrutinise the gendered representations of work and whether and how the representation of work, including all professions, has played a pivotal role in shaping narratives about Italian society and its inherent contradictions. In this context, the article also emphasises the significance of what remains unrepresented, highlighting the absence of work as equally consequential as its presence. Of particular importance within this exploration is the examination of women's work, a realm less frequently depicted than that of men. The article dedicates specific attention to unravelling the nuances of women's role in the workforce, recognising their portrayal as a key element in understanding broader narratives about Italian society and its complexities.

In this article, we consider the presence of what appear to be true contradictions in the Talmud. We consider and reject a glut-theoretic response. We argue these apparently contradictory Talmudic passages should be understood not as ordinary propositions, but as being given under an operator. This allows us to understand these rulings as genuinely conflicting, but not genuinely contradictory. We illustrate the broad shape of such a view through consideration of Hans Kelsen's late-period philosophy of law. We also consider and reject responses to this issue given by Rashi, R. Kook, and R. Feinstein. We close by considering why a system of Jewish law which allows for jointly affirmed conflicting propositions is desirable. We claim that if, as Maimonides suggests, the fundamental project of Jewish law is the eradication of idolatry, then the law itself should remind us that God's ways are higher than our ways. One way of doing so is to resist capture by a transparent set of principles, by allowing for conflicting rulings to be affirmed. This article does not presuppose familiarity with the Talmudic corpus or Jewish tradition.

Düzgün Türkçe (proper Turkish) is an expression used to refer to well-formed linguistic structures and orthography. On Twitter, where the digital language is visible, language users, by employing the expression, comment on others’ spelling styles about what is “true” or “false.” In the context of Turkey’s ongoing conflict on the use of Latin scripts after Justice and Development Party (Adalet ve Kalkınma Partisi; AKP) policymakers’ voices over the alphabet, I argue that the expression has gained social meanings associated with two diametrically opposing ideologies: Kemalism and neo-Ottomanism. Further, I also assert that there is a semiotic contrast between these two ideologies in the context of orthography. Thus, by being aware of this contrast and operating on the semiotic resources available to them, language users deploy their language ideologies. Drawing on interactional data on Twitter, this study brings an understanding of the process of how language users deploy their language ideologies by commenting on others’ spelling styles. In explaining the outworkings of this process, the study builds on the concept of indexical order.

This article contributes to our understanding of the links between forced exile, refugee trauma, and antiquities. It zooms in to the case of the Ottoman Greek refugees who fled to Greece in the wake of the collapse of the Ottoman Empire and the defeat of the Greek army by the Turkish National Movement forces in 1922. It critically discusses memories of ordinary people from Lithri (ancient Erythrai, modern-day Ildırı), Nymphaio (near ancient Sardeis, modern-day Kemalpaşa), and Ayasolouk (ancient Ephesus, modern-day Selçuk). It also looks at aspects of the literary world of Smyrna-born poet and Nobel Laureate George Seferis. It is argued that, for these refugees, antiquities served as conduits, symbols, metaphors, and allegories for expressing the trauma linked to their state of uprootedness and forced exile. The refugees in question employed reverse “rescue archaeologies,” where it was for antiquities to salvage refugees rather than the other way round. The main primary material consulted consists of refugee testimonies from the Oral Tradition Archive of the Centre for Asia Minor Studies and Seferis’s diary. The approach is interdisciplinary and, besides Ottoman Greek history, draws on cultural geography, anthropology, archaeology as well as broader discussions in memory studies and critical heritage studies.