This article argues that the global Business and Human Rights movement demonstrates a push towards a human-rights type of sustainable corporation, reconciling economic development and human rights. It explains the necessity for and significance of a definition of a sustainable corporation at the intersection of traditional international human rights and sustainable development instruments. It argues, inter alia, that an internationally recognised definition of a sustainable corporation can settle fundamental questions and create a minimal framework for meaningful discourse on corporate accountability for human rights, climate change and the environment. It identifies difficulties of defining a sustainable corporation such as the integration problem. It suggests ‘direct human rights obligation’ as a minimally sufficient normative criterion for the definitional correctness of a sustainable corporation. The suggested definition of sustainable corporation requires taking a normative position which makes the term ‘essentially contested’ resulting in discursive and behavioural norm contestation in the search for definitional determinacy and consensus within the divide between international and domestic law.

The past decade has seen a blossoming of emotion research in applied linguistics, which led to a deeper understanding of the crucial role both positive and negative emotions play in the context of foreign language (FL) learning. In this paper, we will outline a research agenda arising from the rich knowledge gained so far, which we hope inspires researchers to pursue future directions which we consider highly relevant for both researchers and practitioners alike. Firstly, we review the development of foreign language learner emotion research and identify research gaps. This will be followed by a discussion of four broad areas in which we perceive the pressing need for future research to advance our understanding of the role of emotions in foreign language learning. These include 1) the diversification of emotions studied, 2) a better understanding of emotion dynamics, 3) the need to diversify research contexts, and 4) bridging the research-practice gap. For each of these areas, we will outline tasks, taking into account the latest developments in theory and methodology, which we hope will advance our knowledge gained from this dynamic, thriving field of study.

Indigenous activists have increasingly asserted claims of ecocide in various international legal venues. While acting separately from each other, they reflect common concerns regarding destruction of the environment, particularly with respect to the impacts of environmental damage upon Indigenous communities. In doing so, they connect Indigenous interests in the environment to discourses over ecocide. The present analysis considers the appropriateness of ecocide discourse for Indigenous peoples in the light of the latter’s diverse interests in the environment. Specifically, the analysis seeks to explore the bases for Indigenous normative concerns regarding ecocide, both with respect to its meaning and its inclusion in international criminal law. The analysis draws upon Indigenous studies literature to develop a heuristic framework for organizing Indigenous perspectives, through which it is possible to clarify Indigenous arguments on ecocide. In doing so, the analysis furthers engagement with Indigenous approaches to ecocide in ways that assist descriptive understanding and prescriptive reflections addressing Indigenous concerns.

In the early 1980s, a group of radical African economists working at the Dakar-based Institut Africain de Développement Economique et de Planification (IDEP) were dismissed. Among them were three Ghanaian economists, Tony Obeng, Cadman Atta Mills, and Kwame Amoa, who applied a neocolonial analysis of global political economy to critique international development policies. Although the precise circumstances of their dismissal remain unclear, it was evident that their revolutionary approach to development clashed fundamentally with IDEP’s methods. Inspired by Ghanaian President Kwame Nkrumah’s theory of neocolonialism and the Latin American school of dependency theory, these Pan-African scholars refuted the dominant, anti-political, dehistorical, and simplistic Western explanation of Africa’s underdevelopment and urgently searched for better explanations. Drawing on institutional records, working papers, interviews, memos, and published and unpublished papers, this article centers Africans and African institutions engaged in development thinking in the larger history of economic thought in the 1970s and 1980s.

This article examines the early Nazi movement through the contested and violent politics of Munich’s beer halls between 1919 and 1923. It argues that these spaces were not neutral stages for political speech, but rather central arenas in which the movement defined its identity, tested its tactics, and fused party and paramilitary organization. Drawing on police reports, eyewitness accounts, and Nazi publications, the article shows how the NSDAP sought to recode beer halls into sites of antisemitic and anti-republican action, aided by the toleration and complicity of Bavarian state authorities. These spaces became laboratories for masculine bonding, crowd mobilization, and practices of exclusionary violence that made the boundaries of the Volk both visible and enforceable. By foregrounding the interplay of space, sociability, and violence, the article reframes the origins of Nazi radicalism and highlights the role of everyday venues in shaping interwar populist politics.

Sri Lanka’s Indigenous Vedda community, also known as Vanniyalaththo, has profound relationships with nature that are not recognized by the country’s colonial history and, subsequently, its Western-influenced legal framework. This article explores how the gap between relational Vedda laws and state-based law in Sri Lanka can be bridged. It suggests that the emerging paradigms of legal personhood and Rights of Nature, which acknowledge the more-than-instrumental values of nature, can serve as a starting point for bridging this gap. By exploring the relational ontologies of Vedda law, this article advocates broader recognition of Vedda worldviews within the existing state-based law in Sri Lanka and highlights the role of Indigenous communities as non-state actors in shaping more-than-human governance.

In this paper, I draw on feminist resources to argue that Christian analytic philosophers of religion have good reason not only to focus more thoroughly on the topic of love in their treatments of the divine nature but also to give it a substantial and transformative role in the divine nature. The way forward, I propose, involves three moves: (1) designate a place for love in the divine nature, (2) attend to feminist insights on love when doing so, and (3) consider how these interventions transform our understanding of God overall. I then begin this work. Starting with the first task, I consider two ways we might conceptualize love within the divine nature. On the first (which I call ‘the mutually conditioning approach’), love is assigned equal shaping power and, on the second (which I call ‘the orienting trait approach’), love is given enlarged shaping power in the divine nature. In comparing the two, I conclude that both have the good outcome of resulting in a transformed view of God. However, though the second option is more radical and metaphysically complex, we have good reason to prefer it to the first both from philosophical reflection on love’s nature and for its coherence with the Christian tradition. After clarifying how my argument relates to divine simplicity, I begin working towards accomplishing the second and third tasks by considering how the orienting trait approach applies to the topic of divine violence.