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Because 2024 coincidentally marks both the 50th-anniversary issue of Canadian Public Policy and the 40th anniversary of one of the most iconic pieces of Canadian legislation, the Canada Health Act (CHA), this is an opportune moment to take stock of the latter's legacy in the current Canadian health care system with regard to equity. After a review of the concepts of vertical and horizontal equity, we show that, although the CHA has in practice ensured that there are no fees for medically necessary physician and hospital services, evidence remains of a persistent negative income gradient in mortality. We also review evidence of a negative income gradient in shares of out-of-pocket household expenditures for health care services excluded from the publicly funded program. In each case, we suggest that intersectional factors correlated with income (rurality, gender, age, and race) may be important. Although this article is not meant to be a systematic assessment but rather an evocative view of equity in the Canadian health system to help motivate future research agendas, we propose possible new ways forward for investigation and consideration. These include embedding equity principles in policy processes, expanding the notion of accessibility beyond income barriers, and broadening the range of covered services with stronger principles of fairness and universality. Note from the editors: The first volume of Canadian Public Policy/Analyse de politiques was published in 1975, making this the 50th volume. As part of our commemoration, we invited these authors to contribute to this special issue. [ABSTRACT FROM AUTHOR]

The focus of the article is the notion of normativity in logic and politics and their possible intersections. The twentieth-century divide between the analytical and the continental idea of logic is explored, by noting that they both – with significant differences – can be seen as proposing a 'bottom-up normativity', which may have immediate political effects. Logical normativity postulates universality, and a connection between reality and reason able to orient actions universalistically. For a bottom-up conception (as specifically advanced by Deleuze's logic of sense), the universalistic approach does not descend from above on an elusive reality but is a self-organization of multiple processes occurring in a horizon which is typically affected by political facts and choices. [ABSTRACT FROM AUTHOR]

This essay uses the life of Robert Bellah to pose questions about the unfolding of ambition in academic settings with explicit, quasi-universalistic ranking. A crucial moment in all careers is the moment when one recognizes that there are many more talented than oneself. This moment is likely to come earlier for those in elite tracks, which enables such people to prepare various defensive strategies, which can prove advantageous at later and possibly more significant competitions. [ABSTRACT FROM AUTHOR]

The article focuses on the philosophical debate between conditionalism and Moorean intrinsicalism, specifically concerning the concept of final value, with a particular emphasis on pleasure and pain. Topics discussed include the contrasting views on intrinsic and conditional value, the evaluation of states of affairs involving pleasure and pain, and the arguments supporting Moorean intrinsicalism over certain forms of conditionalism.

My aesthetic judgements seem to make claims on you. While some popular accounts of aesthetic normativity say that the force of these claims is third-personal, I argue that it is actually second-personal. This point may sound like a bland technicality, but it points to a novel idea about what aesthetic judgements ultimately are and what they do. It suggests, in particular, that aesthetic judgements are motions in the collective legislation of the nature of aesthetic activity. This conception is recommended by its ability to explain some important but otherwise recondite features of aesthetic practice and, more importantly, by allowing us to ground the normativity of aesthetic judgement in the familiar normativity of practice. It also offers a more systematic way of understanding the rivalry between the ideals of aesthetic universality and diversity. [ABSTRACT FROM AUTHOR]

Framed by Guillermo del Toro as "a love letter to the cinema," the academy award-winning feature The Shape of Water (2017) speaks to one of the core debates in film studies: film's status as a "universal language." Paradoxically both propagating and critiquing this idea of universality, a vast knowledge of film history, cinematic techniques, and a desire to create what the director calls a "cinematic Esperanto"—or a globally legible film tradition—informs a film that celebrates the multiplicity of "languages" possible in film as a medium. Reading The Shape of Water as a series of films-within-films—fantasy within realism, black-and-white within color, and a silent film within a "talkie"—I reveal the myriad communicative forms accessible within cinema as a visual, temporal, and mobile medium. The foregrounding of "a speaking silence" in the interactions between the mute Elisa and the Amphibian Man, a pre-linguistic, but communicative, sea creature, acts as a set piece—a silent film within the larger film proper—that celebrates the universal language of gesture, while the situation of this nested narrative within a larger film tradition of "talkies" speaks to the ultimate displacement of the fantasy of universality by the adoption of the voice in film. Through a close attention to film stills, the formal composition of scenes, and the sparse, multilingual dialogue, I examine The Shape of Water's critique of a monolingual "universal" filmic language and celebration of the radical multilingualism possible in the cinema. [ABSTRACT FROM AUTHOR]

The status of realism in Foucault, despite being insistently elaborated, remains elliptical - in part thanks to its association with a set of propositions we could call fictionalist. By reading the texts where Foucault addresses the interarticulation of fiction, universalism and facticity, the article proposes a non-realist reading of his work, which is marked by the refusal not of the real as an object, but of its ontological evidence. Initially, it presents the insufficiencies of the interpretations that demand an ontology, such as Paul Veyne's, as well as of those that replace it with the exceptionality of creation, such as Michel de Certeau's, and the most promising approach to the reading proposed by Giorgio Agambem.. Next, it examines in detail the question of literature as a methodological paradigm, especially in Foucault's references to the work of René Char. Finally, it shows in which sense the enunciation of archeogenealogy's discourse is closer to Fichte's (non)realism - in its unlikely encounter with Blanchot - than to Hegelian dialectics. [ABSTRACT FROM AUTHOR]

Moral particularists and generalists alike have struggled over how to incorporate the role of moral salience in ethical reasoning. In this paper, I point to neglected resources in Kant to account for the role of moral salience in maxim formation: Kant's theory of reflective judgment. Kant tasks reflective judgment with picking out salient empirical particulars for formation into maxims, associating it with purposiveness, or intentional activity (action on ends). The unexpected resources in Kantian reflective judgment suggest the possibility of a particularist universalism, where recalcitrant particulars directly inform, and in some cases revise, moral principles. Such an account improves on particularist accounts of moral salience and moral perception: rather than deriving moral sensitivity solely from an agent's upbringing or cultural resources, the reflective dimension is situated alongside the universalist dimension of moral principles typically identified with Kantian ethics, allowing for a critical approach both to moral universals and to the reception of moral particulars. [ABSTRACT FROM AUTHOR]

This article examines latent ideologies in the teaching of health and cleanliness in the Israeli educational system. It compares second-grade school readers before and after the turn of the millennium, posing three questions: What pedagogical approaches were used in both periods to instil the values of health and cleanliness? In what ways have the topics of health and cleanliness changed over time? How has the teaching of these topics acknowledged diversity with respect to ethnicity and skin tone in each period? The findings reveal a significant shift from an education based on fear to one based on safety, from colourism to inclusiveness, and from particularism to universalism. However, the findings also indicate that prioritising universalism over multiculturalism in new readers may overlook the diverse and complex nature of Israeli society and potentially uphold existing social hierarchies and enhance a sense of alienation among children. [ABSTRACT FROM AUTHOR]

The article focuses on Kant's Formula of Universal Law (FUL) as a test of causality. It delves into why the FUL requires that a maxim be universalized and explores the relationship between universalizability and moral permissibility. Topics include the nature of the FUL as a test of cause, the intrinsic connection between the universalizability of a maxim and its role as a cause, and Kant's use of the concept of causality in the context of practical reason.

The aim is to contribute to a better understanding of Samuel Pufendorf's road from his early Elementa jurisprudentiae universalis, published in late 1660 to the eight 'books' of De jure naturae et gentium from 1672. In the latter, Pufendorf completed a methodical shift from the more geometrico method to a universal jurisprudence based upon a wide range of humanistic arts, including history. In this connection, Pufendorf gave more credit to Hugo Grotius and his De jure belli ac pacis than in the earlier work. The paper redefines the role that Pufendorf's contacts with the Chief Minister from Mainz, Johann Christian von Boineburg and his closest collaborators, Hermann Conring and Johann Heinrich Boecler played in Pufendorf's shift of approach to 'universal jurisprudence'. Hitherto underexplored correspondence of Boineburg with Boecler permits a reconstruction of the polemic that Boineburg incited and fuelled between Pufendorf and Boecler. Pufendorf's reflections of the events in the Preface of the first edition of De jure naturae et gentium and later Christian Thomasius's account in Paulo plenior, historia juris naturalis made the intermezzo into an essential part of the foundation myth of modern natural law. [ABSTRACT FROM AUTHOR]

This concluding article draws together some of the connecting strands between the preceding four articles, seeking to outline a number of fundamental issues common to them all and ultimately the legal concept of universality in general. I argue that there is a fundamental Eurocentrism present that has a number of implications, ranging from the hierarchical worldview and its ingrained evolutionary basis to the notion of communities beyond the nation state which would in the guise of benevolence impose and dictate both law and values with an universal reach and finally, an idea that legal concepts were in an by themselves universal. What these had in common was that they were based on an understanding of humanity as universal, a certain concept of concept as universal and, finally, resorting to a very particular concept of universal rights. However, despite the manifold claims of universality, the practical application and interpretation of these rights was exceedingly limited to a certain group and a certain time and a place. [ABSTRACT FROM AUTHOR]

In 1894, the Institut Colonial International was founded in Brussels, with the aim to engage and promote transnational exchanges between jurists, scholars, politicians, colonial administrators and experts, comparing different colonial experiences. As the Institut Colonial International's founders had hoped, its publications promoted legal debates, discussions and the prospects of specific legislation, decrees or norms to be adapted and used in entirely different colonial systems. This paper will show that the Institut Colonial International encouraged the exchange of ideas about the various colonial experiences in order to create common and universal principles. International law and domestic law, or national law concerning land register systems and land law were part of the colonial discourse as it endeavoured to create and adopt universal principles of law, trying to establish a platform of common dialogue, with common premises, concerning different colonies, different colonial experiences and ultimately different cultural, social and political contexts. [ABSTRACT FROM AUTHOR]

This article addresses the boundaries of law and historiography in scrutinizing some rarely analyzed aspects of the works of Reinhart Koselleck. The article studies the significance of the tradition of 'politico-juridical' concepts in Koselleck's thought, by tracing the intellectual history and biographies of some notable legal historians that for the large part defined the legal historical discourse after the Second World War. It is argued that a research of the connections between Koselleck and these legal historians provides an insight into the themes of the temporality of law and the universality of legal concepts in Koselleck's articles. In contextualizing the thinking and texts of Reinhart Koselleck, this article benefits from previously unused primary sources and illuminates the reference group and intellectual atmosphere in which Koselleck worked in and around 1968. [ABSTRACT FROM AUTHOR]

Investigated here is how Pyŏn Kye-ryang, one of the most distinguished Neo-Confucian scholar-bureaucrats of fifteenth-century Korea, achieved the balance between ritual-based moral universalism, as pertaining to the hierarchical order between China and Korea, and the Korean monarch's Heaven-given responsibility for the well-being of his people under staggering political pressure for the consolidation of the new Korean Neo-Confucian dynasty called Chosŏn (1392-1910). Contrary to the prevailing view of Pyŏn as an advocate of Chosŏn's political independence and national identity, Pyŏn Kye-ryang is presented here as a distinctively Neo-Confucian political realist who enabled Chosŏn's consolidating rulers to carry out the mandate of Heaven as the new state's socioeconomic and political circumstances would require, without having it violate the ritual propriety it owes as a Ming foreign vassal state. Special attention is paid to how Pyŏn developed his Neo-Confucian political realism through the creative reinterpretation of the Confucian theory of "the expedient.". [ABSTRACT FROM AUTHOR]

The article provides understanding about breathing as a key component of human relations. Topics discussed are importance of breathing to survival and to transforming natural existence into a human and spiritual existence, the need for a living being to be capable of combining faithfulness to its singularity with being in relationship with the outside, and breathing as a link to all living beings or universality that ensures interdependence among all the elements that form the world.

The article presents a Vygotskyan-Ilyenkovian methodological criticism of Noam Chomsky's linguistic theory and concept of universal grammar on the basis of abstract universality. Topics discussed include approaches to the problem of the relation between the abstract and concrete, the universal abstract world of the mind, universal grammar as a study of the nature of human intellectual capacities, and Marxian analysis of human activity and the dialectical unity of the abstract and the concrete.

Cutting through simultaneously the conventions of sinology and a capitalist universalism modeled on the West, Jullien unfolds a difference between Chinese thought and philosophy that allows it to be thought out without taking sides. His unusual move insists on the irreducibility of the difference yet at the same time renders the irreducibility intelligible; Jullien gives us a world structured by distinct lines of thought. [ABSTRACT FROM AUTHOR]

The field of African philosophy of religion, like its parent discipline African philosophy, is making its presence felt globally rather late in the day for reasons familiar to the scholar and student of postcolonial studies. In "How African Conceptions of God Bear on Life's Meaning" Thaddeus Metz engages in an intriguing comparative axiological exercise that brings African and Western/Christian conceptions of God into a philosophical conversation. On the content of God's purpose, he argues that the Abrahamic conception of God promises more meaning in a life than the African vitalistic conception of God. [Extracted from the article]

The present study has conducted a diachronic analysis of law and order metaphors in a self-compiled corpus of China's Government Work Reports (CGWR) over a span of 22 years (2000–2021). By mapping target domains with source domains, we categorized four major types of legal metaphors, including building, physical object, journey, and living being, among which physical object was overwhelmingly predominant. Our analysis suggests metaphorical expressions that highlight physicality more than specificity will constantly remain in use because the stability and universality of such metaphors are conducive to the dissemination and reinforcement of legal thoughts. Additionally, there is a direct correlation between legal metaphors and the government's economic, political, and social concerns, as evidenced by increasing attention paid to various security issues and new challenges in China. Given that the rule of law with Chinese characteristics becomes more institutionally recognized and systematically theorized, legal metaphors are implemented in a top-down manner to justify the exercise of power in CGWRs, making Chinese people identified with the governing philosophy and further contributing to the ideological construction of discourse. This study is thus conducive to a general but insightful understanding of how political stances are embodied and reinforced persuasively in discourse. [ABSTRACT FROM AUTHOR]

Today's political despondency is informed by how Western populations no longer believe in the cosmopolitan stories that underpinned the modern world. Before Kantian universalism became hegemonic, the eighteenth century offered a variety of perspectives, like those of outpost philosophers Giambattista Vico and Johann Gottfried Herder. The scholarly and dramatic works of another thinker from the European periphery, Ludvig Holberg, have recently received new attention for their historicist themes. The ornery Norwegian polymath is praised for having anticipated the transnational cosmopolitanism that has reemerged in the past decades. Holberg was Scandinavia's preeminent Enlightenment figure and is still beloved for his stage comedies. His only European success, Niels Klim's Underground Travels (1741), argues for a cosmopolitanism situated in history, geography, and local culture. This article analyzes how the novel subverts its conte philosophique form to criticize common Enlightenment views on reason, universalism, and colonialism. Holberg's philosophical "agonism of difference," inferred from Niels Klim's themes, is then used to evaluate four contemporary cosmopolitanisms: Appiah's "universality plus difference" (2006), Tully's "agonistic dialogue" (2008), and Habermas's "legal order" (1997) and "postmetaphysical reason" (2019). What emerges suggests that Holberg anticipated a cultural collapse similar to what we experience today. [ABSTRACT FROM AUTHOR]

Reading comprehension relies on the integration of phonological, semantic, syntactic and pragmatic language abilities and early reading success is attributed to several interrelated factors. The current study investigated one of these skills, phonological awareness and its relation to six-year-old children's mastery in reading Maltese and English. The researchers recruited eighty-two bilingual participants attending bilingual schools in Malta and administered two parallel batteries comprising a word reading test and phonological tests/tasks in the two respective languages. Descriptive statistics indicated suitability for further analysis. The Bartlett's test of sphericity and the Kaiser-Meyer-Olkin measure of sampling adequacy showed that the data were suitable for multivariate exploration. Principal components analysis identified clear componential structures in both language batteries. A statistical regression analysis identified similar phonological underpinnings across the two single word reading measures. The results showed that specific measures of phonological awareness constituted common phonological underpinnings of reading performance in both Maltese and English, although to different degrees. The results support the notion of similarity in the patterns of association of skills sustaining reading across Maltese and English in bilingual children. The view that the phonological skills driving reading development across alphabetic languages may not differ substantially between different orthographies is supported. [ABSTRACT FROM AUTHOR]

Objectives: Past taxonomies of goal‐content have focused (either exclusively or predominantly) on generally‐desirable values, and they suggest that some values oppose other values. However, many goals are generally‐undesirable (i.e., the average person is committed to avoiding them), and these "vices" have been under‐studied. This is an important gap because other models suggest that the "opposite" of a value is actually a vice. Methods: To fill this gap, we conducted a lexical investigation. Two large samples (involving 504 undergraduates & 257 online participants) first rated their commitment to approaching or avoiding a large number of goals from the English lexicon. Results: Analyses indicated that vices can be summarized in terms of Elitism, Rebellion, and Disrepute, which appear opposite from Inclusiveness, Tradition, and Prominence values (respectively) in MDS models. In Study 3 (involving 280 undergraduates) and Study 4 (involving 261 online participants), we found that Schwartz values of Universalism, Tradition, and Self‐Enhancement actually appeared opposite from Elitism, Rebellion, and Disrepute (respectively) in MDS models, rather than from other values. Conclusions: This investigation develops an instrument which can distinguish between different vices at a holistic level, and it suggests that they are actually the opposite of select values. [ABSTRACT FROM AUTHOR]

In this article we ask, in the first place, in what sense it is possible to speak of "Jesuit philosophy", beyond a formal and circumstantial understanding in the sense that it denotes the philosophical activity transmitted in works of thought produced by the members of the Society of Jesus; If it is possible and pertinent to speak of Jesuit philosophy in a sense not only formal, but also substantive and normative, and what may this imply for the performance of the practice of philosophy itself. Second, we place the character of Jesuit philosophizing and they contribution in the doctrinal, social and epochal context of the so-called Iberian School of Peace, where he shares common methodologies and practical orientations. And thirdly, the principles that animate the Jesuit philosophy for the treatment of the universality and diversity of the human race. [ABSTRACT FROM AUTHOR]

The thought of Gabriel Vázquez offers a philosophical-political-legal vision, based above all on the recta ratio: the core of the Vazquecian position is identifiable in the obligation of the law and, in particular, of human law, which assumes a meaning of universality that goes beyond any legitimate authority that enacts laws. In this context, this essay examines the concept of justice as a concrete work in everyday life through the reading of works such as De Restitutione and Commentariorum ac Disputationum in primam secundae partem Sancti Thomae by Gabriel Vázquez. [ABSTRACT FROM AUTHOR]

Relaxed Performance (RP) has emerged as an arts-based praxis implemented across sectors in response to disability and other justice-seeking communities' desire to access the arts. Across Turtle Island (North America), RP is becoming the "gold standard" for accessible performance arts, as sector norms evolve to demand accessibility and inclusion, prompting a desire for RP training in higher education. The upswell of interest raises concerns that RP is at risk of becoming an increasingly sought-after pedagogical commodity whose vitality could be co-opted in the interests of standardization and universality. Taking up RP as a justice-driven arts intervention, the article argues for maintaining RP's vitality in the face of access standardization. Drawing on RPs at three universities, the article describes the affective potential of non-standardized and crip theory-informed RP now and in the future. [ABSTRACT FROM AUTHOR]

As the 90th anniversary of the master Franz Hinkelammert is celebrated, this work takes a tour of his work, his critical sense and strong claim to universality, based on the fact that the theoretical, ideological and / or utopian proposals of the third world take on a capital sense with a view to the emancipation of the human being. [ABSTRACT FROM AUTHOR]

En este artículo, se recurre a la crítica de la razón utópica de Franz Hinkelammert, particularmente a su noción de "imaginaciones trascendentales", para mostrar los desafíos teóricos que hay que considerar a la hora de pensar en otros mundos posibles, un problema fundamental para toda praxis de emancipación. Estos desafíos no solo se refieren, al recurso, a la fantasía o al carácter de imposibilidad de los proyectos alternativos, sino también a los límites del lenguaje, la preeminencia de la realidad sobre la "empiría" y la adopción de una particular noción de "universalidad concreta". [ABSTRACT FROM AUTHOR]

This paper is the first to critically analyse how the newly enacted Chinese Civil Code addresses gender equality in the intersection of family and commercial contracting. It proposes 'marriage transmitted debt' (MTD) in China as a new concept as opposed to 'sexually transmitted debt' (STD) documented in English and Australian jurisprudence. MTD refers to the debt incurred by one spouse but transmitted to the other spouse due to the status of the marriage. Supported by empirical statistics, it shows that while the statutory language of MTD regulation in China is neutral, wives are still disadvantaged. Although this has been partly addressed by shifting the onus of proof to creditors, the meaning of debt incurred for the daily life of a family or the joint life of the couple in the Code needs further judicial development. The Code is the beginning of a solution rather than the end to achieving gender equality in China. [ABSTRACT FROM AUTHOR]

In the literature on mereology it is often accepted that mereological universalism entails extensionalism. More precisely, many accept that, if parthood is assumed to be a partial order (and, thus, the relevant theory of parthood is taken to be at least as strong as 'core mereology'), the thesis that every plurality of entities has a mereological fusion entails the thesis that different composite entities have different proper parts. Central to this idea is the principle known as 'Weak Supplementation' which many take to impose an important constraint on the relation of proper parthood. In this paper I argue that this claim is false as the principle that I will call 'Minimal Supplementation' appears to be capable of doing all the work done by Weak Supplementation but without entailing extensionalism if conjoined with universalism and core mereology. [ABSTRACT FROM AUTHOR]

In The Concept of History, Dmitri Nikulin rehearses an alternative philosophy of history, thus accompanying a certain revival of interest in this discipline since the end of the twentieth century. Conceptualizing an alternative philosophy of history is of fundamental relevance in the context of the global problems that deepen every day in our contemporary world. Undoubtedly, philosophy must be attentive to the present demands and interests of representing the past, whether by the sectors of power or by various dissident collectives, for failing to reflexively address questions of substantive philosophy of history surely leaves room for the (unacknowledged) validity of the teleological‐universalist narrative. The historical trajectory delineated by the modern conception of history is centered on the uniqueness and unity of history and establishes a divide between historical and nonhistorical (or prehistoric) peoples. Nikulin, by contrast, seeks to produce a pluralistic conception of multiple histories, for which he elaborates a notion of "the historical" present in every time period and human culture (oral and written). A central distinction to be established from the beginning, according to Nikulin, is between "the historical" and "history." The historical is nothing other than lists of names, things, actions, and facts to be preserved, and we can find these lists in any culture in any time and place. Such lists are governed by some organizing principle that determines what not to forget. Chapters 3 ("The Epic of History"), 4 ("The Homer Galaxy"), and 5 ("The Logos of History") are, in my view, the most novel and stimulating parts of the book. There, "the historical" (those detailed and organized lists) comes with a narrative (fabula). The historical/fable dyad constitutes the structure of history, which is instantiated in multiple histories but which, in itself (as a structure), is not historical but invariant in each and every history. The seven chapters that make up The Concept of History run through various examples of reflections on and problems related to the subject in ancient history, a period in which Nikulin himself is a recognized specialist. The centrality of ancient Greek history in this study does not imply a commitment to the thesis that history emerged in Greek culture. According to Nikulin, where there are human beings, there is history. [ABSTRACT FROM AUTHOR]

The article discusses the tension between the universal and the inculturated aspects of Roman Catholic liturgical music. It argues that Gregorian chant is uniquely qualified to bridge these apparent divides because of several extraordinary attributes it possesses. The article also explores the relationship between universality and inculturation, and the balance between liturgical unity and uniformity.

Since the late Qing dynasty, Chinese scholars have confronted the challenges of indigenisation: what are the limits of (Western) universalism, and how can social science, history, and anthropology become 'Chinese'? This article deals with a series of Chinese 'native anthropologies', from Republican‐era outlines of ethnology and anthropology, to current anthropologies of history, urban experience, and immorality. Rather than an assessment of the merits and flaws of indigenisation in these debates, I analyse the social practices of attention management that decided which scholars and texts became influential, and which ones were ignored. These practices of attention management include the grammars, media, and institutions, within which interaction networks were established and scholarly communities formed. What held the attention of many fellow anthropologists was the aura of the local conveyed: a sense of incommensurability based on the unlikely identification of the anthropologist with the subject of study and with the intended reader. The aura of the local, I argue, appeared precisely when new grammars (such as empiricism and social theory), media (e.g. academic journals, books), and institutions (universities, government offices) made it increasingly difficult for anthropologists to construct shared understandings with the people they studied and the readers they wrote for. [ABSTRACT FROM AUTHOR]

In God's Final Victory: A Comparative Philosophical Case for Universalism, we argue that for every version of the doctrine of hell there is a version of the doctrine of universal salvation that, granted traditional Christian teachings, is more philosophically defensible. This article explores whether a parallel case can be made for preferring universalism to annihilationism. While assuming for the sake of this article that the chief arguments for favouring universalism over the doctrine of hell, developed in God's Final Victory, are strong, we argue that a comparably strong parallel case for favouring universalism to annihilationism can indeed be made. [ABSTRACT FROM AUTHOR]

Universalism is a principle according to which a rule or a standard should be applied in social situations in the same way irrespective of the social attributes of those who are affected by this rule/standard. This normative claim collides with the fundamental mechanisms of social cognition, which underlie social biases, prejudice, and discrimination. Social biases are the main source of violation from the universalism principle across various domains of human life: evaluations, judgments, decision‐making, problem‐solving, social interaction, among others. Whereas normative universalism is a moral principle, the present study asks how it can be realised in practice. The study identifies three broad classes of such strategies. The first one targets individuals' cognitive and psychological traits, which give rise to social biases and include intergroup contact, social cognitive strategy, reappraisal, motivational strategy, and bias control. The second class targets the situation and includes three strategies: disengagement, randomisation, and counterbalancing biases by aggregation. The third class includes two strategies, which rely on technological solutions: automation and neural administration. The study describes the core idea and main problems of each strategy and discusses how the choice of a strategy depends on the context and the task, which requires a universal solution. [ABSTRACT FROM AUTHOR]

The article discusses the discursive strategies that the Folger and its partners used to promote the tour reflected larger structural factors and institutional imperative and individual host sites to play into exclusionary and widely critiqued notions of Shakespeare's universality rather than productively straining against them.

It can be argued that Swanwick's research and scholarship established the field of music education as an area of interdisciplinary study in the United Kingdom. A significant and seminal publication in this legacy is Swanwick's work with Tillman on the sequence of musical development based on Tillman's empirical study of children's compositions. This paper will aim to place the resulting 'spiral' in the wider context of Swanwick's meta-theory of music education and to understand some of the critical issues surrounding it. The paper will conclude with an appraisal of Swanwick's impact on the theory and practice of music education. [ABSTRACT FROM AUTHOR]

This article looks at the British government's handling of the first wave of the coronavirus pandemic. We argue that to analyse the government's handling of this situation, we need to synergize insights from critical race theory (CRT) with decolonial thought. CRT shows how the pandemic has revealed and exacerbated racial inequalities within Britain, while these inequalities are then explained away through a post-racial ideology. Contrastingly, decolonial thought helps us to understand how Britain practises western and little Englander universalisms; neglecting other countries' successful strategies of handling the pandemic, as they seek to pursue a 'world-beating' strategy to defeat the virus rather than help forge a global solidarity. [ABSTRACT FROM AUTHOR]

Are there universal patterns in musical preferences? To address this question, we built on theory and research in personality, cultural, and music psychology to map the terrain of preferences for Western music using data from 356,649 people across six continents. In Study 1 (N = 284,935), participants in 53 countries completed a genre favorability measure, and in Study 2 (N = 71,714), participants in 36 countries completed an audio-based measure of preferential reactions to music. Both studies included self-report measures of the Big Five personality traits and demographics. Results converged to show that individual differences in preferences for Western music can be organized in terms of five latent factors that are invariant (i.e., universal) across countries and that generalize across assessment methods. Furthermore, the patterns of correlations between personality traits and musical preferences were largely consistent across countries and assessment methods. For example, trait Extraversion was correlated with stronger reactions to Contemporary musical styles (which feature rhythmic, upbeat, and electronic attributes), whereas trait Openness was correlated with stronger reactions to Sophisticated musical styles (which feature complex and cerebral attributes often heard in improvisational and instrumental music). The patterns of correlations between musical preferences and gender differences, ethnicity, and other sociodemographic metrics were also largely invariant across countries. Together, these findings strongly suggest that there are universal patterns in preferences for Western music, providing a foundation on which to develop and test hypotheses about the interactions between music, psychology, biology, and culture. [ABSTRACT FROM AUTHOR]

The cultural and legal evaluation of Human Rights starts from a perspective that has been described as universal and progressive, but this vision is not necessarily valid when evaluating the normative and legal perspective that the Amazonian communities in South America have developed, especially because they do not, they have managed to develop the same conceptual content of values such as justice, rights and obligations. Therefore, a necessary evaluation of this duality of perspectives arises because a vision inconsistent with the most basic postulates of Human Rights can be generated. [ABSTRACT FROM AUTHOR]

Teaching ecumenism in the context of global Christianity raises the question of how to approach the themes of "catholicity" and "conciliarity." This article addresses some of the challenges and possible paths in relation to this topic. At a time when universalism is often (and rightly) denounced, can or should there be room for a sense of the church's universality or catholicity? Or is universality always an instrument in the service of hegemonic (mostly Western) quests for domination? The paper seeks to show how universality entails a mutual, ongoing dialogue in which all parties involved may set the agenda and contribute. This connects to conciliarity or synodality, a much‐discussed theme in Roman Catholicism, in the Orthodox world, and among Protestant churches worldwide. The article presents some of the challenges the churches have been and are facing as they seek to become more authentically synodal churches. [ABSTRACT FROM AUTHOR]

Contemporary models of patriotism struggle to reconcile robust political partiality with universal norms of justice. This article defends an alternative account of ethical patriotism based on Thomas Aquinas's virtue of pietas , or dutiful respect towards country and fellow citizens. Aquinas's sensitivity to the sociopolitical context of human development leads him to defend patriotism as an associative obligation. Yet he avoids the moral particularism or skepticism characteristic of most defenses of strong patriotism by presenting norms of justice as preconditions of common life, upon which the long-term stability of positive law depends. Consequently, the virtue of pietas takes an aspirational form; it aims not to preserve a flawed status quo, but to preserve political features that give distinctive shape to a political community while simultaneously pressing the regime to reground positive laws on a foundation of natural right. [ABSTRACT FROM AUTHOR]

This study develops a model of macro-cultural identity inspired by the work of George Herbert Mead. The model puts world society theory, which emphasizes the homogenizing effects of 'world culture,' into conversation with civilization-analytic perspectives, which contend that religious and civilizational differences grow increasingly salient over time. The author regards these approaches as dialectically co-implicated. To test the model, the article analyzes cross-cultural heterogeneity in the effects of world society linkages on women's share of parliamentary seats between 1960 and 2013. Countries are grouped into cultural zones based primarily on religious composition and secondarily on geographical region. The results generally support world society theory. Contrary to civilization-analytic perspectives, cultural resistance to women's representation is most pronounced early but fades over time. Despite overall increases in women's representation, there is little cross-cultural convergence, giving rise to improvement without isomorphism. The study concludes with a refined model of world society effects. [ABSTRACT FROM AUTHOR]

"The Postcolonial Aura," first published in 1994, marks an abrupt shift of Dirlik's research focus from Chinese revolutionary historiography to a critique of postcolonial studies. As the two fields are far apart, so far, few have noticed the continuities between his earlier and later works. This essay attempts to reconnect several motifs that undergird Dirlik's oeuvre by reconnecting his Revolution and History (1978) and The Postcolonial Aura. I propose to focus on two specific points that recurred throughout Dirlik's lifelong concerns: first, the institutionalization of given disciplines; and second, universalism and particularities in the establishment of the disciplines in question. While Dirlik valorized late-1920s and early-1930s academic Marxism, he did not equally commend the institutionalization of postcolonial studies in post-1990s North America. He argued that the latter was the product of Third World intellectuals' entrance in the First World academia. The essay then discusses the relationship between postcolonialism and Marxism in Dirlik's works. Although postcolonial studies repudiates the universalistic pretensions embedded in nineteenth-century Marxism, I note that Chinese Marxist intellectuals in the 1920s and 1930s examined by Dirlik in fact championed the Marxian universalism. In sum, I suggest that a combined reading of Dirlik's earlier works on academic Chinese Marxism and his later critique of postcolonialism may shed light on both fields. [ABSTRACT FROM AUTHOR]

In the last two decades, an ever-increasing number of scholars have challenged the conceptual borders of political philosophy and the supposed universalism of its normative pre-commitments. Surprisingly enough, the normative underpinnings of this debate have had very little impact on contemporary disputes about pluralism. This article asks how contemporary disputes about the conceptual borders of political theory can help in constructing a more plural theory of pluralism. It shows that such contributions inspire three ways of constructing a more plural political theory of pluralism: a self-transformative approach, a dialogical approach and a pre-relational approach. While all three approaches progress towards less exclusionary theories of pluralism, I argue that a pre-relational approach can lead to a normative theory that is more plural than the alternatives. [ABSTRACT FROM AUTHOR]