This DiF paper analyses the 2021 Consultations for Central & Eastern Europe and Central Asia, conducted as part of the process underlying the United Nations Working Group ‘Report on human rights-compatible international investment agreements’. These consultations led to three unique conclusions concerning International Investment Agreements (‘IIAs’), which were absent in other consultations: (i) the ‘regulatory chill’ caused by IIAs with respect to human rights regulations is moot in authoritarian and ‘hybrid’ regimes in this region, (ii) IIAs tend to be perceived in this region as tools to protect human rights, which can spill over to other areas of socio-economic life, and as a source of inspiration and a model for building similar protections in such other areas, and with the potential to (iii) have a positive impact on the development of domestic laws (and their relationship with the rule of law and good governance reforms in developing host states).

The theist needs a conception of the distinction between doing and allowing because much of the literature focused on the problem of evil attempts to justify (via theodicy) or defend (via defence) God's allowing evil to occur. I present a counterfactual account of the doing/allowing distinction in the divine context and argue that, even if there are compelling objections to counterfactual accounts of the distinction in the human context, they do not work against such an account in the divine context. The counterfactual analysis to follow will allow the theist to plausibly claim that God does not ever bring about evil, which is crucial to some defences against the problem of evil. I conclude by defending my account against possible objections.

In this article, I offer a response to Joanna Leidenhag's book Mind Creation: Theological Panpsychism and the Doctrine of Creation. Whereas Leidenhag argues that the panpsychist's demands for explanation of the mind lead naturally to demands for an explanation of the whole universe, I counter that (i) the panpsychist's explanatory demands are not necessarily quite as general as Leidenhag presumes, and (ii) demands for an explanation of the whole universe can in any case be satisfying via the postulation of a self-explaining universe. I agree with Leidenhag that panpsychism is potentially a helpful way for Christians to think about the relationship between God and the universe, while disagreeing concerning how well suited process theism is to making sense of such a relationship. Finally, in terms of eco-philosophy, I agree with Leidenhag that panpsychism is conducive to a healthier relationship between humans and the natural world, while expressing reservations that a specifically Christian form of panpsychist eco-philosophy is preferable.

This article examines the racial politics of decolonization in late-colonial Nairobi in the decade before independence through the unique space of the colonial bus using archival letters from a group of European women who called themselves ‘The Housewives’. In letters to Nairobi's mayor and the Kenya Bus Service (KBS), the Housewives argued against a newly proposed transportation policy that would make all seating on the colonial buses the same price, doing away with the first-class section. The letters reveal that African bus riders, particularly Muslim women riders, were centrally important in this crucial time in Kenya's urban history. With Nairobi still under a ‘State of Emergency’ as military operations against the Land and Freedom Army (Mau Mau) were coming to an end, these letters show colonial buses as battlegrounds during the final years of British colonial rule in Kenya with extremely porous social borders and transportation vehicles serving as rich sites of urban life.

This article examines the under-researched, inter-connected issues of substantive remedy and a role for Organization for Economic Cooperation and Development (OECD) National Contact Points (NCPs) to complement judicial remedy regimes involving civil liability for companies in home-state jurisdictions. Even where access to judicial procedural remedy exists, it need not ensure substantive remedy. Legal and economic resource-based power-disparities between parties can reduce victims’ opportunities to present and argue their case; and courts offer limited substantive remedy options compared with the types listed by the United Nations Guiding Principles on Business and Human Rights. The article argues that combining access to NCPs and judicial remedy offers important opportunities to address well-recognized challenges for victims’ access to substantive remedy, especially with strong NCPs. NCPs can operate in ways that courts normally cannot, to help give victims voice and a choice of substantive outcome. The European Union’s Corporate Sustainability Due Diligence Directive (CSDDD) proposal serves as a cue for the analysis. However, the issue is relevant for any OECD member or the OECD Guidelines adherent state.

This article examines the enforcement of anti-miscegenation law in Progressive Era Mississippi by focusing on a series of unlawful cohabitation prosecutions of interracial couples in Natchez. It situates efforts to police and punish mixed-race families within the broader legal culture of Jim Crow, as politicians, judges, and district attorneys sought stricter enforcement of morals laws, including those barring interracial cohabitation. This article argues that the historic prerogative of white men to choose their sexual and domestic partners undermined the illegality of interracial marriage. Lynching deterred Black men from cohabiting with white women, but prosecutions for “unlawful cohabitation” did not effectively punish white men and Black women who formed lasting partnerships. This article relies on extensive research in local court records that reveal that prosecutions of white men and Black women often resulted in fines and, in many cases, had little effect on these mixed-race families. In Natchez and elsewhere, eugenic ideologies of “white racial purity” were no match for a patriarchal legal culture that gave white men leeway to ignore the law when it suited them, even amid outward denunciations of miscegenation. In Mississippi, many white men did not view relationships between white men and Black women as a clear threat to white supremacy, creating space for some interracial families to survive into the twentieth century.

This systematic review of 170+ journal articles showcases the current trends and developments in Turkey-based applied linguistics and language education research between 2016–2022. The current review presents similarities to the previous reviews (Alptekin & Tatar, 2011; Aydınlı & Ortaçtepe, 2018) in terms of trends and practices that indicate a vibrant research scene and a community of practice in Turkey within language education and applied linguistics research. While certain research areas such as instructional technologies remain widely popular among Turkey-based scholars, there has been growing interest in multiculturalism, social justice language education, critical pedagogy, and culturally responsive teaching. It was also clear in our analysis that the demands by the Higher Education Council for academic promotion exacerbated some of the already-existing challenges also noted in the previous reviews. Some of the concerns include pre- and post-test study designs that focus on practical concerns and outcomes rather than on processes that would lead to conceptual or theoretical development; and lack of engagement with broader (inter)disciplinary debates. We hope that this review will help establish conversations among fellow scholars in terms of future directions that applied linguistics and language education research in Turkey can take in order to contribute to the larger discussions in the field.

This essay examines the representation of young girls in Song dynasty literary and visual arts as period portrayals of an important human emotion: parental love. The literature on doting parents extends far back in Chinese history, but in Song times children become the focus of family manuals, pediatric manuals, and an expanding visual and material culture in which the imaginary lives of children in play are conveyed to readers and viewers. Girls are shown not only active in games with boys but engaged in guiding and supervising the play. Talented girls were praised and adored by Song dynasty parents. Children were portrayed as resolving conflicts among companions on their own, with little interference from adults. Song period art and literature adopted an indulgent attitude toward mischievous behaviors in boys and girls. There developed a conception of family increasingly based on affection rather than the authority of age.

Despite its destructiveness, disaster clears the way to accomplish a set of goals. That was why the Gold Coast governor and officials welcomed the 1939 earthquake as an opportunity to rebuild Accra. However, mishandling their reconstruction plan proved disadvantageous. The aftermath of the disaster, including an unprecedented rehousing project, exacerbated urban discontent. How everyday urban residents responded to rehousing further exposed the weakness of the colonial state and gave momentum to nationalism. The paper introduces natural disasters and relief programs into the scholarly narratives that have demonstrated that anticolonial nationalism emerged from a chain of grievances from amongst colonial subjects, some of which were unfulfilled social and economic expectations. The experiences of rehousing following the earthquake powerfully informed local perspectives and contributed to the chain of events leading to formal decolonization.

Isn't there something like an amount and density of horrific suffering whose discovery would make it irrational to think God exists? Use your imagination to think of worlds that are much, much, much worse than you think Earth is when it comes to horrific suffering. Isn't there some conceivable scenario which, if you were in it, would make you say ‘Okay, okay. God doesn't exist, at least in the way we thought God was. We were wrong about that’? Pursuing this question leads to what I call the Problem of Absurd Evil.

A form of Sinology emerged in Vietnam in the early twentieth century during the period of colonial rule as Western learning came to replace the traditional curriculum of the Confucian classics. At first, scholars sought to preserve traditional learning by translating Confucian and Buddhist texts into the Vietnamese vernacular. Then in the 1930s and 1940s, scholars produced works on Chinese history, philosophy, and literature that engaged with the works of modern scholars from China and the West. The development of this body of Sinological scholarship was then disrupted by periods of revolution and war. This article traces the development of Sinology in Vietnam through these periods up to the present.

The intersection of nationalism and inequality is undoubtedly gaining interest in current debates in nationalism studies. The effects of economic inequalities on nationalist politics are the most researched area; however, there are other ways to explore the relationship between nationalism and inequality. Focusing on economic and political aspects of inequality this state-of-the-field article offers an overview of existing research on the relationship between inequality and nationalism in various areas of nationalism studies, ranging from nationalist politics to exploring the symbolic construction of nationhood. Following the inequality scholars, we highlight the growing importance of capital accumulation and emphasize the spatial aspect of it. We argue that while being largely overlooked, the role of territory—and territorial politics more broadly—becomes crucial for the understanding of the intersection of nationalism and inequality today. Overall, we show that it is necessary for nationalism studies scholars to engage in contemporary literature on inequality and acknowledge the wider implications of growing inequality to various manifestations of nationalism.

In a recent article in Religious Studies, Ada Agada argues that the problem of evil is relevant not only to those who consider God to hold the Omni-properties but also to those who understand God as a limited deity. He rightly points out that the limited-God literature in the African philosophy of religion has neglected to address the problem of evil by too quickly dismissing it. Agada then argues that the reason why the problem of evil is philosophically relevant for the limited-God view is that He, as the creator, has sufficient powers to address evil and, thereby, moral responsibility regarding the evil in the world. In this reply, I uphold that although Agada is correct to affirm that the problem of evil is relevant for the limited-God view, he is mistaken to contend that the reason is that God is the creator. I contest this view and argue that Agada has not given enough reasons to believe that God has moral responsibility over evil in the world. However, I illuminate how Agada can develop this argument in the future.

In this article I present some modal-epistemic arguments for the existence of God, based on the possibility of omniscience. For this, I provide modal formal systems that allow obtaining the existence of God as a theorem. Moreover, based on what I assume as reasonable premises, they show that the strong agnostic position is contradictory, since it allows the conclusion both that God exists and that God does not exist.