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This note presents results from an experiment studying a two person 4 4 pure coordination game. We explore different strategy labels in an attempt to implement the mixed strategy equilibrium that selects all four strategies with equal probability. Such strategy labels must be free from salient properties that might be used by participants to coordinate. Testing 23 different sets of strategy labels, we identify two sets that produce a distribution of subjects' choices which approximate the uniform distribution quite well. Our results are relevant for studies intending to compare the behavior of subjects who play against a random mechanism with that of participants who play against human counterparts.
Happiness as the ultimate goal of human endeavour is a thread running through theology and philosophy from the ancient Greeks to modern times. Such a claim raises immediately a host of critical objections and problems relating to the idea of cultural relativism. Can the theme of happiness be continuous and how would we know that? One way to overcome this dilemma is to identify ‘regimes of happiness’ – that is, clusters of ideas, practices and institutions that in one way or another connect to broad ideas of human wellbeing, flourishing and satisfaction or Eudaimonia to use the word that dominates Aristotle's Nicomachean Ethics (Contreras- Vejar and Turner, 2018). Contemporary discussions of happiness almost invariably start with Aristotle (Nagel, 1972). However, the methodology here is to some extent borrowed from Michel Foucault to understand the ‘genealogy’ of happiness across different social and cultural formations. In the Western world one could identify an Aristotelian regime of happiness based on the idea of a sound polity and flourishing citizens. There is also a Christian regime of happiness around such figures as St. Augustine and within which there have been radical shifts most notably brought about by Luther and the Protestant Reformation. Regimes of happiness can overlap with each other and their borders are obviously fuzzy. Some regimes may last a long time in various forms. For example, Aristotle's treatment of happiness is one of the most cited versions of happiness across the West. The idea of happiness is, however, not confined to the West. For example, the Vietnamese Constitution that was devised by Ho Chi Minh, an admirer of America society, crafted the 1945 Constitution with three key words as its primary values – Independence–freedom–happiness (or niem hanh phuc). The 2013 version of the Constitution in Article 3 says, ‘The state guarantees […] that people enjoy what is abundant and free for a happy life with conditions for all- round development.’
One further notion behind our discussion of ‘regimes of happiness’ is that in principle we can detect important shifts in regimes that are associated both with specific networks of individual thinkers, and with institutional changes in the location of intellectuals in these networks. In this chapter I am especially interested in the transitions in thinking about happiness from the late eighteenth century and through the nineteenth century.
A new political system model
(2018)
Semi-parliamentary government is a distinct executive-legislative system that mirrors semi-presidentialism. It exists when the legislature is divided into two equally legitimate parts, only one of which can dismiss the prime minister in a no-confidence vote. This system has distinct advantages over pure parliamentary and presidential systems: it establishes a branch-based separation of powers and can balance the ‘majoritarian’ and ‘proportional’ visions of democracy without concentrating executive power in a single individual. This article analyses bicameral versions of semi-parliamentary government in Australia and Japan, and compares empirical patterns of democracy in the Australian Commonwealth as well as New South Wales to 20 advanced parliamentary and semi-presidential systems. It discusses new semi-parliamentary designs, some of which do not require formal bicameralism, and pays special attention to semi-parliamentary options for democratising the European Union.
Despite the fact that development aid has broadened from economic growth theory to include human and social capital, there is a lack of a general agreement as to its benefits. This critical review and analyses of the development aid academic and institutional discourse identifies some major shortcomings. The dominance of economics at the expense of politics, and the imposition of development aid neoliberal conditionalities act as barriers to socio-economic development in aid recipient countries. An inference is offered to recast development aid through reconciliation within critical frameworks of different sides of the political spectrum.
Zur Jahreswende 1959/60 sorgten Hakenkreuzschmierereien an jüdischen Einrichtungen in Köln und anderswo für Entsetzen und Empörung. Diese Vorkommnisse machten bewusst, was im Verlauf der 1960er Jahre zu einem Politikum für die jüngere Generation werden sollte: Die mangelnde Aufarbeitung der nationalsozialistischen Vergangenheit. Diese Thematik sowie der von den USA in Vietnam geführte Krieg stellten mobilisierende Faktoren für die Herausbildung einer außerparlamentarischen Opposition (APO) in der Bundesrepublik dar, die sich in der zweiten Hälfte der 1960er Jahre verbreitert. Prof. Ingo Juchler beschreibt den Weg der Politischen Bildung durch die 60er Jahre und die Entwicklung hin zur sog. „didaktischen Wende“.
Cross-dressing took on new political meanings in Germany's Weimar Republic, with the emergence of organizations and periodicals aimed at promoting the interests of self-identified "transvestites." This new sexological category, developed by Magnus Hirschfeld in 1910, formed the basis for a shared sense of identity and belonging among individuals who identified as members of the "opposite" sex. Drawing on the experiences of the homosexual emancipation movement and discourses of bourgeois respectability, middle-class transvestites came together to demand legal and social recognition, including acknowledgement of "transsexual" desires. Their efforts represent a critical but forgotten moment in the history of transgender political activism.
New forms of communication and greater accessibility of Islamic texts on-line allow Muslims to shape their own religiosity, to become less dependent on established sources of authority, and thereby to become more aware of their own cultural diversity as a community. New practices of transnational Islam, and the growth of new concepts of Muslim identities currently emerging in the on-line community, are relatively free from immediate constraints. This article provides the result of a sociological analysis of three Internet sites in Sydney which deliver on-line fatwas. Even if cyberspace has allowed the Muslim world to be de-territorialised and provides a way for people to distance themselves from traditional communities if they wish, this research points out a variety of approaches, including one case which is aiming at re-localising an Australian Muslim system of values. This case highlights ways in which first generation Muslims are re-territorialising Shari'a in a specific western country.