I argue that Grim's diagonalization argument against the possibility of omniscience is not sound by arguing that the properties of being a proposition or a truth are not legitimate sortal properties. Thus, the fact that there can be no set corresponding to the extension of these properties does not imply that there is no completed totality of the things possessing it. First, I demonstrate that a correspondence theory of truth implies that propositions are non-linguistic representations of a type that resist determinate and uniform individuation into units and allow for arbitrary division into parts that are also propositions. The property is, therefore, an abstract mass property with no determinate cardinality of individuals that possess it. I then sketch a new theory of omniscience with this as its basis.

Frank Sherwood Taylor was director of the Science Museum London for just over five years from October 1950. He was the only historian of science ever to have been director of this institution, which has always ridden a tightrope between advocacy of science and advocacy of its history, balancing differently at different points in its history. He was also president of the BSHS from 1951 to 1953. So what happened when a historian got his hands on the nation's pre-eminent public museum of science? To what extent did his historian's training and instincts affect his policies whilst director, and with what effect in the longer term? Taking this exceptional case, I suggest, enables us to consider how museum accounts of the past of science relate to historiographies of science otherwise available in the culture. In this discussion, drawing on new archival research, I consider the role of history within a key policy paper he wrote in 1951. I analyse and contextualize its main themes before considering, by way of conclusion, his legacy.

Mark Murphy has recently defended a novel account of divine agency on which God would have very minimal requiring reasons and a wide range of merely justified reasons. This account grounds his response to the problem of evil. If God would not have requiring reasons to promote the well-being of creatures, Murphy argues, then the evil we observe would not count as evidence against theism. I argue that Murphy's conclusion, if successful in undermining the problem of evil, also undermines probabilistic arguments for theism. However, there is good reason to resist his conclusion. Even if God does not have requiring reasons, but merely has justifying reasons, to promote creaturely well-being, God may nevertheless have most motivating reason to do so, and this would be enough to predict divine action, at least given Murphy's further assumption that God is perfectly free. It does not follow from the rational permissibility of God's Φ-ing that it is possible for God to Φ.

This article examines the progression of the counter-clockwise nasal vowel chain shift in Parisian French, investigating in particular the influence of biological sex and of sexuality on the propagation of this change from below. The research presented forms part of a study on the participation of sexual minorities in ongoing sound change; this study aims to address the continued exclusion of sexual minorities from sociolinguistic studies, which not only invisibilizes queer people, but underlines their behaviour, linguistic or otherwise, as gender-deviant. Using a sociophonetic methodology, an analysis of nasal vowel quality provides evidence for sex- and sexuality-differential linguistic behaviour in the advancement of the nasal vowel chain shift. The results confirm the progressive but non-conformative linguistic behaviour of women, both straight and queer, as outlined by Labov (1990) and numerous other sociolinguistic studies, but also indicate that queer men are centre-stage in driving the change forward. This research is a first step in formalizing data-driven principles about the linguistic behaviour of sexual minorities and their role in language change, akin to the principles advanced to account for the behaviour of women.

Disinformation, hate speech and political polarization are evident problems of the growing relevance of information and communication technologies (ICTs) in current societies. To address these issues, decision-makers and regulators worldwide discuss the role of digital platforms in content moderation and in curtailing harmful content produced by third parties. However, intermediary liability rules require a balance that avoids the risks arising from the circulation at scale of harmful content and the risks of censorship if excessive burdens force content providers to adopt a risk-averse posture in content moderation. This piece examines the trend of altering intermediary liability models to include ‘duty of care’ provisions, describing three models in Europe, North America and South America. We discuss how these models are being modified to include greater monitoring and takedown burdens on internet content providers. We conclude with a word of caution regarding this balance between censorship and freedom of expression.

Since 2017, the government of the People’s Republic of China has heightened repression of Uyghur and other minorities in the Xinjiang Uyghur Autonomous Region (XUAR). Repressive tactics involve family separations, mass incarceration, forced labour and cultural indoctrination. This has been accompanied, in recent years, with an aggressive industrialization of the area which relies heavily on the forced labour of Uyghur and other minorities. The automotive industry, in particular, has expanded into the region. This piece describes China’s push of heavy industry into XUAR and recent findings by Sheffield Hallam University and NomoGaia of abuses against Uyghurs and their links to the global automotive sector. It then explains the methodology employed by NomoGaia in its co-authored report with scholars from Sheffield Hallam University for linking abuses in the XUAR to global brands, and proposes a way forward for the industry.

In January 2022, the UK National Contact Point (UK NCP) issued a final statement in a specific instance claim brought against Bonsucro, a multi-stakeholder initiative (MSI) that aims to promote sustainable production of sugarcane. The claim alleged that Bonsucro had failed to comply with the OECD Guidelines because it had not carried out appropriate due diligence towards one of its members, accused of human rights abuses. While NCP complaints had been brought against MSIs and certifiers before, the UK NCP’s final statement is the first to recognize the leverage MSIs have over members due to their ability to deny membership and related reputational benefits to companies wishing to show sustainability logos, and to affirm their responsibility to use this leverage to avoid abuses. The statement sheds light on the accountability of actors involved in private voluntary sustainability standard systems, with possible impacts on other actors such as third-party certifiers.

The United Nations Guiding Principles on Business and Human Rights conceive of human rights due diligence (HRDD) as covering potential impacts across value chains, including downstream. The proposed EU Corporate Sustainability Due Diligence Directive and the revision process of the OECD Guidelines for Multinational Enterprises have sparked renewed discussion on how and whether companies should conduct HRDD downstream to identify and prevent or mitigate adverse human rights impacts. Whilst some debate has occurred previously on downstream HRDD, this has predominantly centred on specific sectors, products and services where the links to egregious human rights harms may be more readily identifiable. This piece seeks to inform the current debate by broadening the examples of sectors, products and services and current business practice which demonstrate the critical need for, and ability of, companies to consider human rights risks downstream.

Aiming to ensure a responsive and socially relevant approach to court cases, judiciaries have initiated innovative projects, such as problem-solving community courts, over the last three decades. In this socio-legal case study, I analyse the legal transplantation of a community court from the US to the Netherlands. Drawing on eighteen months of ethnographic field work (interviews, observations and file research), the study shows that, during the transplantation process, the goal of serving the neighbourhood receded into the background, while the goal of solving the problems of defendants gained even more prominence than it already had at the inception of the court. The conditions that have played a role in the path that the court has carved out to legitimise its activities differ from its American counterparts. The adjustments signify important internal legal cultural differences and illustrates how the implementation process is formed by opinions about the proper role of judges.