Personal and Moral Autonomy

The aim of this article is to explore the impact of artificial intelligence (AI)
development on the nature of cross-border relations in the context of global digitalization. Special
attention is given to the analysis of challenges related to the integration of AI into international
interactions, including ethical dilemmas, information security threats, regulatory issues, and socioeconomic
transformations driven by emerging technologies. The article examines key opportunities
for utilizing AI to optimize cross-border cooperation, such as automating communications,
processing large data volumes, and supporting decision-making in crisis situations. Using methods
of theoretical analysis, comparison, and case study examination, the study investigates AI’s
influence on the dynamics of interstate relations. Particular emphasis is placed on preserving state
sovereignty and ensuring equal access to innovation in the digital age. The paper analyzes national
approaches to integrating AI into foreign policy, as well as examples of cooperation between tech
companies and governments. It concludes that effective governance of AI development in the crossborder
dimension requires a comprehensive approach combining technical solutions with political,
legal, and ethical mechanisms. Recommendations are proposed for building a resilient model of
international coexistence in the age of artificial intelligence.

Kant famously carves out space for transcendental freedom by dint of the distinction between appearances and things in themselves. In doing so, he denies establishing the actuality of freedom, as this would transcend the legitimate use of theoretical reason. Strikingly, he also denies proving the possibility of freedom (KrV, A 558/B 586). There is widespread agreement that here Kant denies having demonstrated the real possibility of freedom. However, scholars are divided on the kind of possibility that does pertain to it. This paper explores the modal status of transcendental freedom from the standpoint of theoretical reason. I argue that Kant establishes both the logical possibility of freedom and a more robust status – what I call real non-impossibility. Short of proving transcendental freedom to be really possible, he shows that its real impossibility cannot be demonstrated, thereby leaving room for a deduction of its reality on practical grounds.

A core feature of Kant's Critical account of moral motivation is that pure reason can be practical by itself. I argue that Kant developed this view in the 1770s concerning the principium diiudicationis and principium executionis. These principles indicate the normative and performative aspects of moral motivation. I demonstrate that cognition of the normative principle effects the moral incentive. So, the hallmark of Kant's Critical account of motivation was contained in his pre-Critical view. This interpretation resolves a controversy about Kant's apparent eudaimonism in the first Critique and shows that he developed his account of moral autonomy in the 1770s.

Le droit, c'est bien connu, a pour vocation de conjurer la violence aveugle en définissant les conditions de son usage légitime, autrement dit en l'institutionnalisant. De ce fait, il entretient avec elle un rapport ambigu : il la proscrit, mais il en est issu et, d'une certaine manière, la maintient en jeu. La philosophie juridique de Hegel, autrement dit sa théorie de « l'esprit objectif », prend la mesure de ce rapport complexe qu'illustrait déjà la tragédie antique. Ceci le conduit, dans le contexte de la société postrévolutionnaire, à élaborer une théorie des droits, pièce maîtresse d'une conception renouvelée de la justice et des institutions qui permet de penser l'État et la constitution non comme des configurations abstraites, mais comme des formes de vie. Cette attention portée aux marges des institutions juridiques confère à la pensée de Hegel une puissance critique dont se sont emparé les Jeunes hégéliens, au premier rang desquels Marx, puis, au xx e siècle, les différents courants de la théorie critique.

Carissa Véliz (2021) soutient que pour être un agent moral, une entité (comme un système algorithmique) doit nécessairement être sentiente. En prenant l'exemple d'une forme d'agentivité sans conscience phénoménale et donc sans sentience, je conteste cette thèse. En effet, certains groupes humains peuvent être considérés comme des agents intentionnels non réductibles aux individus particuliers qui les composent. En m'appuyant sur l'interprétativisme proposé par Uriah Kriegel (2011) et John Haugeland (1990), ainsi que sur la posture intentionnelle (intentional stance) de Daniel Dennett (1987), je montre que l'intentionnalité est une condition suffisante pour parler d'agentivité morale et que, contrairement à ce qu'affirme Véliz, il peut donc y avoir des agents moraux qui ne sont pas sentients.

Between Decadence and Humanism: in Athens and Rome.
The tension between creative individuals and society in Athens in the fifth century BC lead to the emergence of ideological phenomena akin to European decadence, but the course of ideas here invariably remained closely linked to the common life of the state. With the rise of Macedonia, Athens loses its true independence, and the space for public life is markedly reduced. However, the new Attic comedy and the work of Menander in particular reveal a development not in the decadent, but in the humanistic direction, which can be partly explained in terms of the deliverance of Athens from the burden of imperialism. In Rome, decadent gestures are characteristic of political leaders and rulers with a low level of legitimacy – such as Sulla, Caligula, and Nero. In Roman literature, the closest to European decadence is Petronius' Satyricon, where immoralism and aestheticism appear hand in hand. At the same time, Petronius is in a sense a decadent willy-nilly; his tendency to decadence is connected with the impossibility of following his own largely classicist ideals.

In this article I look at some the issues, problems and (it seems to me) self-imposed dilemmas that emerge from Harry Frankfurt's well-known essay 'Freedom of the Will and the Concept of a Person'. That essay has exerted a widespread influence on subsequent thinking in ethics and philosophy of mind, especially through its central idea of 'second-order' desires and volitions. Frankfurt's approach promises a third-way solution to certain longstanding issueschiefly those of free-will versus determinism and the mind/body problem -that have up to now resisted the best efforts of philosophical deliverance or therapy. It looks very much like the kind of answer that would avoid the 'high priori road' of any Kantian or suchlike metaphysical approach by adopting a broadly naturalized conception of human moral agency while not going so far down the path toward wholesale ethical naturalism as to lose the benefits (of personhood, choice, self-knowledge, and at any rate relative autonomy) that come with the Kantian conception. However I suggest that this appearance is deceptive and that Frankfurt's way of addressing these issues -especially his leading idea of second-order desires and volitions -lies open to a long-familiar range of objections from both a naturalist (anti-Kantian) and a strong autonomist (anti-naturalist) quarter. More specifically, I show that his notion of moral will as possessing a multiplex structure whereby higher-order volitions can reject or countermand the promptings of unregenerate first-order desire is one that must inherently give rise to various problems of a logical, metaphysical, and -most importantly in this context -ethical character. I conclude that a thoroughgoing naturalism is the only response that can meet the kinds of challenge increasingly mounted from various scientific quarters, notably those of neurophysiology and cognitive psychology.

This paper expands on the central arguments of EXIT THE ECHO, situating its philosophy in dialogue with existing traditions in philosophy of mind, cognitive psychology, and cultural studies. The book challenges the illusion of thought as autonomy, recasts silence as sovereignty, and positions identity as performance rather than essence. Through comparative discussion with thinkers such as Nietzsche, Heidegger, Kierkegaard, Foucault, and Bourdieu, as well as contemporary psychological research on impulsivity, reactivity, and identity formation, this work presents a framework for understanding sovereignty not as external domination but as inner mastery. The study argues for a radical subtraction of illusions rather than accumulation of narratives, presenting stillness and dissociation as revolutionary acts within the modern cultural context of overstimulation.

[This file may be viewed and downloaded at https://www.gatherthepeople.org/resources/Downloads/RAD_DEMOS.pdf with dynamic links between the text and bi-lateral endnotes that allow instant access from text to endnotes and instant return from endnotes back to text.] This essay highlights the mostly unacknowledged role of the demos in creating American covenantal democracy, the debilitating effects on that governing principle from the phenomenal rise in corporate power, the corporate re-engineering of humankind from values-driven citizens to corporate accounting ciphers, the subsequent immiseration of the people, the attendant loss of their constitutional sovereignty, the requirements to restore the exercise of that sovereignty, the means for the demos to secure a necessary share of the public powers, the structure that will enable each citizen to be permanently empowered, and why the demos are the only believable hope for rescuing American democracy. (21 pp.)

أعلن الرئيس الأمريكي دونالد ترامب، في مايو 2025، عن مشروع "القبة الذهبية"، وهو نظام دفاعي طموح يسعى إلى تحويل الفضاء إلى خط الدفاع الأول للولايات المتحدة ضد الهجمات الصاروخية المعقدة. يهدف المشروع إلى إنشاء شبكة من الأقمار الاصطناعية، الصواريخ الاعتراضية، ومراكز القيادة الذكية التي تتكامل معاً لتكوين مظلة فضائية تحمي أراضي أمريكا من التهديدات الباليستية والصواريخ الفرط صوتية .
يذكر هذا المشروع بالمشروع السابق الذي سبق وأن أعلن عنه الرئيس الأمريكي، رونالد ريجان، في ثمانينات القرن العشرين، والذي كان يعرف باسم "مبادرة الدفاع الاستراتيجي". ويثير هذا الأمر التساؤل حول فرص نجاح هذا المشروع، وانعكاساته على سباق التسلح المحتمل مع روسيا والصين.

FR : En raison de leur portée critique, les sciences sociales produisent des démythifications du monde qui peuvent conduire à un désenchantement démobilisateur, pour le·la chercheur·se comme pour nos interlocuteurs·rices. Cet article propose d’interroger cet écueil en y apportant des pistes concrètes centrées sur nos postures épistémologiques et méthodologiques. À partir de deux recherches portant sur des pratiques professionnelles, réalisées ces quinze dernières années, plusieurs types de démythification emblématiques sont présentés. Ce constat se poursuit par l’exposé de quatre postures épistémologiques reliant le·la chercheur·se à ses objets, sur un continuum allant de l’objectivation scientifique à l’élaboration de leviers d’action par des pratiques de co-recherche. Cette variation de postures conduit alors à typologiser différents types de connaissances qui alimentent des raisons d’être critique, sans renoncer à l’espérance. Ainsi, cet article propose des voies pour faire des sciences sociales une pratique intellectuelle qui ouvre les possibles tout en cultivant l’exigence de scientificité.
ENG : Due to their critical scope, the social sciences tend to have a demystifying effect. This can lead to disenchantment and a loss of motivation, among researchers as well as their audiences. This article offers an examination of this pitfall and proposes concrete responses centred around our epistemological and methodological positions. Using two studies on professional practices, both conducted within the past fifteen years, several emblematic types of demystification are presented. This finding is followed by an exploration of four epistemological positions linking researchers to their subjects on a continuum from scientific objectification to developing possibilities for action through co-research practices. This variation of position then leads to typologizing different types of knowledge that nourish critical purposes without turning our backs on hope. As such, this article proposes means by which the social sciences can serve as an intellectual practice that opens the door to possibility all while cultivating the rigours required of scientific research.

This paper argues for a stronger moral duty to limit smartphone use than those proposed in existing literature, which primarily ground the duty of self-moderation in obligations to oneself, such as protecting one's autonomy. Drawing on cases like a distracted anesthesiologist causing a patient's death, a teenager texting while driving leading to a fatal accident, and a mother neglecting her child at a waterpark, I highlight the potential harms to others associated with smartphone use in critical situations. Additionally, routine smartphone use often leads to interpersonal harms, as illustrated by a sevenyear-old lamenting her parents' phone use and a college student experiencing improved interactions after their boyfriend broke their phone. I argue that using a smartphone for multiple hours a day has a significant tendency to foster various morally problematic dispositions. The principle underlying this argument is that if a routine significantly tends to lead to morally problematic dispositions, we have a moral duty to avoid it unless justified by overriding reasons or sufficient evidence of exemption. This significant tendency is defined by two conditions: (1) the probability of acquiring a morally problematic disposition given the routine is significantly greater than the probability without it, and (2) this probability is high enough that the disposition does not require a special explanation beyond the routine itself. Routine smartphone use meets these criteria, contributing to behaviors such as phubbing, reduced face-to-face engagement, influencing others to adopt frequent usage, and diminishing autonomy. These tendencies provide a strong pro tanto moral reason to avoid routine smartphone use for multiple hours a day. Keywords Smartphone ethics • Philosophy of technology • Ethics of risk • Autonomy B Samuel Walker Bennett

This paper explores the epistemic tension between rational belief, defined as confidence proportionate to the degree of available evidence, and the biblical conception of faith, which is frequently depicted as binary and unwavering. Drawing upon evidentialist and Bayesian accounts of rational belief (Conee & Feldman, 2004; Joyce, 1999; Christensen, 2004), the study argues that rationality requires belief to dynamically adjust in accordance with the strength of confirming and disconfirming evidence. Biblical faith, by contrast, often valorizes epistemic rigidity, treating doubt as a failure rather than as a rational adjustment to evidence. This binary approach undermines the intellectual humility and adaptability that characterize evidenceresponsive belief. The analysis concludes that biblical faith, by promoting static commitment rather than evidence-proportionate belief, is epistemically inferior to models of rationality grounded in evidence alignment.

I engage with Kittay's theory of moral status and obligations towards people with severe cognitive disabilities. While I certainly agree with the inclusion of people with cognitive disabilities in moral personhood, I disagree with Kittay's strategy, which rests in part on the distinction between the moral status of humans and nonhuman animals, leading to the exclusion of the latter. I present a counterargument to Kittay's position regarding the unjust exclusion of nonhuman animals from the sphere of moral personhood. She emphasizes relational identities and care in the definition of human worth as specific aspects of the moral relation of the human that ground its higher moral worth. I disagree with the thesis that these aspects are specific to human relations and thus define humans' privileged moral status. Kittay's rejection of the comparison between humans with disabilities and nonhuman animals is subject to the challenge of species narcissism and hierarchical views that privilege humans. I propose to extend Kittay's relational perspective to nonhuman animals by emphasizing the interconnectedness of all sentient beings. This favours a more inclusive and compassionate approach and promotes a more just society that values the well-being of all living beings and challenges hierarchical moral value systems.

A potential link between the measles-mumps-rubella vaccine and autism was dismissed by a federal vaccine court in February 2009. The U.S. Department of Health and Human Services said the findings demonstrate a lack of medical evidence for any association, while Autism Speaks, a patient advocacy group, said questions remain about potential risks for certain subgroups. Other legal actions are pending as the scientific and patient advocacy communities debate the need to conduct further research on the vaccine-autism link. Meanwhile, public health advocates worry that continuing concerns about the safety of vaccines may depress the population immunization rate. A small rise in reported measles cases may be linked to exemptions that allow families to opt out of vaccine mandates. This paper reviews the scientific research on vaccines and autism, the legal decisions to date, and the importance of continued attention to vaccine safety and maintaining public confidence in childhood vaccinations.

A potential link between the measles-mumps-rubella vaccine and autism was dismissed by a federal vaccine court in February 2009. The U.S. Department of Health and Human Services said the findings demonstrate a lack of medical evidence for any association, while Autism Speaks, a patient advocacy group, said questions remain about potential risks for certain subgroups. Other legal actions are pending as the scientific and patient advocacy communities debate the need to conduct further research on the vaccine-autism link. Meanwhile, public health advocates worry that continuing concerns about the safety of vaccines may depress the population immunization rate. A small rise in reported measles cases may be linked to exemptions that allow families to opt out of vaccine mandates. This paper reviews the scientific research on vaccines and autism, the legal decisions to date, and the importance of continued attention to vaccine safety and maintaining public confidence in childhood vaccinations.

Capitalism, Socialism, and Communism (Patience Kabamba) This MDW explains the terms that regularly appear in recent MDWs. We note that some confusion persists among our readers regarding socialism and communism. This confusion already existed at the time Marx wrote Capital between 1858 and 1868. It therefore seems necessary to revisit the debate between Ferdinand Lassalle (1825), on the one hand, and Marx and Engels, on the other. Let us note, from the outset, that social democracy was first theorized by Lassalle, and then by Lenin (1870). We can thus note, at this point, that contrary to popular belief, socialism is not the antechamber of communism, but rather its antithesis. Let us note that socialism and capitalism are based on the alienation of labor. Socialism is a variant of capitalism. The heart of capitalism is the alienation of labor, the dispossession of the worker from the product of his labor. Whereas communism is the taking of power by the workers over what they do. There is therefore a system of contradiction within capitalism itself, contrary to what Lassalle and Lenin had stated. It follows that communism is the real movement to escape capitalism (Marx, German Ideology). It is an effort of de-alienation from below. In fact, in communism, civil servants organize themselves to become owners of their salaries as a right linked to their person, owners of the use of the means of production, and patrimonial owners of the goods of production. There is communism when groups organize themselves to take charge of the collective; education, health, security or culture. This leads to the withering away of the State; This implies that we don't need the state to organize society's activities, such as education, healthcare, security, and everything related to collective goods. In communism, wages are advances. They are not the result of an economic act. You aren't paid because you've done something. You're paid because you're a human being who has reached a certain age.

Morality, often cloaked in the language of absolutes, has long been treated as either a divine ordinance, a universal rational structure, or an objective blueprint for right and wrong.
Yet beneath this formal rhetoric lies a more organic reality: morality is, at its root, an expression of personal preference, deeply enmeshed in emotional resonance.

In the Groundwork Kant asserts that the fundamental moral principle must be a principle of autonomy. He dismisses theistic principles, along with all other competitors to his Categorical Imperative, claiming that they are heteronomous. I argue that the best case for this Kantian conclusion conflates our access to the reasons for our commitments with an ability to state these reasons such that they could figure in an argument. This conflation, in turn, results from a certain Kantian conception of inclination, and its role in our moral psychology. These are views that we ought to reject. Having done so, we will see that a theistic ethics based on desire or love for God need not face a distinctive problem of heteronomy.

In the Groundwork Kant asserts that the fundamental moral principle must be a principle of autonomy. He dismisses theistic principles, along with all other competitors to his Categorical Imperative, claiming that they are heteronomous. I argue that the best case for this Kantian conclusion conflates our access to the reasons for our commitments with an ability to state these reasons such that they could figure in an argument. This conflation, in turn, results from a certain Kantian conception of inclination, and its role in our moral psychology. These are views that we ought to reject. Having done so, we will see that a theistic ethics based on desire or love for God need not face a distinctive problem of heteronomy. Kant claims that a principle of action that makes reference to God could not be the fundamental moral principle. In both the Groundwork of the Metaphysics of Morals and the Critique of Practical Reason he dismisses theistic principles, along with all other competitors to his Categorical Imperative. He claims that they are principles of heteronomy, while the fundamental moral principle must be a principle of autonomy. 1 Most contemporary Kantians, and many other contemporary thinkers as well, agree that an approach to ethics founded on theistic commitments would face some distinctive problem of heteronomy. But the nature of this purported problem is less than transparent, and Kant's own reasons for rejecting ethical views that are theistic in this sense are not what one might have thought. I will argue that, in fact, Kant's rejection of a theistic moral principle in these texts has surprisingly little to do with theism, but instead turns on some of his more general commitments about moral psychology, commitments that we ought to reject. After briefly clarifying Kant's stance towards theistic ethics in the first section, in the second I examine his argument for the uniqueness of the Categorical Imperative (CI). Kant claims that the CI is the only possible 1

This thesis addresses a fundamental challenge in contemporary moral philosophy: if no act has stable permanence, what ethical frameworks remain viable for navigating moral responsibility in an unstable world? Building upon the foundations of Ontological Instability, Fluctuational Epistemology, and Fluctuation Metaphysics, this work develops a novel ethical framework called "Fluctuational Ethics" that reconceptualizes moral responsibility for a world characterized by continuous change and uncertainty.

Traditional ethical frameworks—including virtue ethics, deontological ethics, consequentialism, and care ethics—assume varying degrees of stability in moral agents, principles, or relationships. However, empirical evidence from psychology, neuroscience, complexity science, and anthropology demonstrates that moral phenomena exhibit fundamental instability, context-dependency, and processual characteristics that these frameworks struggle to accommodate.

Fluctuational Ethics addresses these limitations through six core principles: Pattern-Based Evaluation, Temporal Fluidity, Distributed Agency, Experimental Commitment, Uncertainty Embrace, and Scalar Flexibility. Rather than seeking stable foundations for moral judgment, this framework evaluates dynamic patterns of interaction that emerge from and contribute to the flourishing of fluctuational fields. The approach provides methodological innovations including Participatory Pattern Mapping, Experimental Ethics Protocols, Temporal Ethics Assessment, and Collective Responsibility Frameworks.

Through systematic comparison with rival theories, this thesis demonstrates that Fluctuational Ethics addresses critical limitations in existing approaches while incorporating their valuable insights. Empirical evidence from multiple disciplines converges to support the framework's theoretical foundations, revealing that moral phenomena naturally exhibit the characteristics that Fluctuational Ethics is designed to handle.

The thesis concludes that Fluctuational Ethics represents not merely another option in the menu of ethical theories, but a necessary paradigm shift that reconceptualizes the fundamental nature of moral life itself. By embracing rather than resisting the instability and uncertainty that characterize moral phenomena, this framework offers more scientifically grounded and practically effective approaches to moral reasoning in our complex, interconnected, and rapidly changing world.

De tekst, geschreven vanuit het perspectief van mede-initiator Erwin J.A. Sengers, presenteert de filosofische visie achter het Aquatroubadours YouTube-platform.

Hoewel het platform op het eerste gezicht een verzameling dansvideo's is, wordt het door de auteur gezien als een actief laboratorium. Het centrale idee, gebaseerd op het concept van 'spel' van historicus Johan Huizinga, is dat het platform functioneert als een 'speelruimte'.

De kernthese is dat de dans – gezien als een vrij maar tegelijkertijd door de muziek gestuurd 'spel' – een mechanisme is voor de ontwikkeling van handelingskracht. Deze competentie stelt de danser (de 'actor') in staat om een innerlijke, morele perceptie om te zetten in een coherente, externe en authentieke expressie. Het platform is dus geen passief archief, maar een functionele ruimte voor de ontwikkeling van het individu.

Preservice teachers' self-efficacy beliefs influence their willingness and ability to promote learner autonomy in schools. This study aimed to investigate the self-efficacy beliefs of a group of preservice teachers in an initial English language teacher education programme, where they were prepared and encouraged to promote pedagogy for autonomy. Data were gathered through questionnaires and focus group interviews. Findings indicate a relatively high sense of selfefficacy regarding the promotion of learner autonomy. Personal and contextual factors that enable or constrain those beliefs were identified, with implications for how initial teacher education programmes may foster preservice teachers' readiness to value and enact learner-centred pedagogies.

In a world awash with voices-films that dazzle, algorithms that shape, ideologues who proclaim-modern culture is both a mirror and a maze. It reflects our deepest yearnings for love, justice, and transcendence, yet often distorts them into consumerism, nihilism, or

By using the narrative device of contrastive characterization, the author of Ruth demonstrates three return-from-exile scenarios that act as a model for the audience. Orpah served as Ruth's foil and represents a return to the pagan culture. Naomi and Ruth project a role reversal. While Naomi returns more like a pagan than a Jewess, Ruth has demonstrated covenant fidelity and illustrated loyalty to YHWH and Israel. She is thus a model for how Jews ought to return from exile to exodus.

The book of Ruth makes for many excellent expositional, narrative sermons. The theology is rich, the story is compelling, the themes are significant, and the cultural mores are fascinating. Therefore, much is gained from an intense study through Ruth. This journal article sets out to demonstrate exactly how rich and detailed this story is, as exemplified from the opening pericope of Ruth 1:1-5. Part of the exegetical task is to uncover many great morphological puns and ironic elements which are so eloquently placed within. There is also an inherent tension growing throughout the Old Testament between the dynasties of Saul and David that is partly played out in the setting of Ruth. This tension helps to express one of the primary purposes for the book of Ruth-a political advertisement for the house of David. This article will also demonstrate the necessary bridge that preachers must cross from exegesis to exposition through a suggested homiletical outline from the opening pericope.

Existentialist healthcare ethics navigates the complex moral issues between individual autonomy, medical intervention, and the existential realities of human existence. The moral complexity arises from the tension between respecting patient autonomy and addressing the inherent uncertainties and limitations of medical care. Using the philosophical method of analysis, this study examines the moral implications of existential health ethics, highlighting its dimensions inherent in healthcare and decision-making. This study maintains that existential issues challenge both patients and healthcare providers, including freedom, illness, and responsibility, posed by the finitude of human life and suffering. The solution to these challenges lies in a nuanced approach to communicative action. It entails fostering open dialogue, honoring patient autonomy while also considering the broader existential concerns that underpin medical care. This would necessitate a shift towards a more holistic understanding of health that encompasses not only physical well-being but also the psychological, social, and existential dimensions of medical practice, fostering a more compassionate and patient-centered approach to care.

The goal of this study is the analysis of judgments by children and adolescents with regard to inclusion and exclusion in its moral, personal, and social senses. Interviews were conducted with 96 Colombian children and adolescents of diverse social origins and of different age groups (5, 9, 13, and 17 years old). The interviews focused on three types of situations in which peers were excluded from group activities. The qualitative analyses show that children and adolescents gradually gain complexity in their descriptions of situations, and their judgments become more flexible, differentiated, and integrated. Different models of moral development are discussed, and in conclusion we propose that moral development can be best understood as a process of increasing complexity and of differentiation-integration of domains.

En el presente artículo, utilizando informes oficiales anuales y sentencias de diversos tribunales, así como artículos académicos y periodísticos, analizamos los principales datos, controversias y retos de la implementación de la ley en España.

It is commonly assumed today that identity must be publicly acknowledged and institutionally affirmed in order to achieve justice. Yet this assumption deserves deeper philosophical interrogation. This essay
contends that characteristics such as religion and sex, while undeniably significant in the private and interpersonal domains, should not form the bedrock of public identity within legal and political frameworks—except when they become the basis of harm or discrimination.
This argument is not a denial of identity's importance but a defense of a political philosophy that seeks to protect individuals through abstraction, not fragmentation.

Shumylo М.М., Simutina Ya.V. Regulation of video surveillance of employees in the workplace in accordance with the standards of the Council of Europe.
Video surveillance of employees in the workplace is the subject of regulation in the draft Labour Code of Ukraine. This aspect of labour relations affects the right to respect for a person’s private life. The article emphasises that the regulation of video surveillance of employees is possible only if the Constitution of Ukraine and Council of Europe standards are observed.
The article provides a comparative analysis of the provisions of the Constitution of Ukraine and the European Convention on Human Rights in terms of the right to respect for private life. The analysis of the Decision of the Constitutional Court of Ukraine makes it possible to conclude that the concepts of ‘personal life’ and ‘private life’ are equivalent.
Video surveillance as a form of control over employees has been repeatedly considered by the ECtHR, so the article cites several judgments that are important for formulating the basic principles and standards in this area in Ukraine. An important aspect emphasised by the European Court of Human Rights is that the employee must be informed of video surveillance and the location of the cameras.
The article also cites the Opinion of the Venice Commission, which emphasises the fundamental nature of the right to respect for private life.
The article quotes the wording of the provision on video surveillance of employees in the workplace in the draft Labour Code of Ukraine and comments on it. The author substantiates the thesis that video surveillance of an employee at work is not only the right of the employer, but also contains a number of employee rights. In particular, an employee has the right to demand a video fragment which records the employer’s violation of labour law. Thus, video recording becomes an important evidence in resolving labour disputes. It is emphasised that any fragments of the video recording may not be transferred to anyone without the employee’s consent.
The author concludes that the Council of Europe standards enshrined in the European Convention on Human Rights, formulated in the case law of the European Court of Human Rights, and also enshrined in the Opinion of the Venice Commission have an indirect impact on the development of labour legislation through its Europeanisation.

La autonomía, frecuentemente vinculada al consentimiento informado en bioética, es un concepto central desde la Ilustración, definido como la capacidad de autogobernarse. Sin embargo, las feministas han criticado esta definición por su androcentrismo, que ignora las experiencias de mujeres y otros grupos marginados. La autonomía relacional, en cambio, considera la toma de decisiones dentro de contextos comunitarios y culturales, reconociendo la interdependencia humana y la justicia social. El objetivo de este artículo se centra en defender argumentativamente la importancia de adoptar el enfoque de la autonomía relacional como marco teórico adecuado para abordar las barreras que enfrentan las mujeres indígenas en Argentina en el acceso a la salud, debido a que esta perspectiva teórica permite identificar cómo las relaciones de poder y la interdependencia afectan su capacidad para ejercer su autonomía y acceder a servicios de salud adecuados.

This paper introduces the Existential Autonomy and Relational Model (EARM), a clinical and philosophical framework designed for survivors of systemic betrayal and relationally-imposed epistemic erosion or collapse. EARM prioritizes the reconstruction of epistemic trust and existential sovereignty over external relational dependency. It offers a structure for developing a self-referential sense of self-one capable of withstanding the collapse of external reference points. This model challenges standard trauma therapy paradigms by reframing emotional intensity as survival intelligence and survivor mistrust as adaptive wisdom. It proposes a new foundation for healing: one that validates the survivor's reality, honors the lived experience of betrayal, and fosters resilience through existential self-trust rather than compliance with fractured systems. EARM represents a paradigm shift across trauma theory, existential psychology, and forensic clinical ethics, demanding a more honest, client-based approach to survivor empowerment. Rooted in established, living psychological theory, EARM draws from and expands upon Structural Dissociation, Emotional Granularity, and Epistemic Trust. Its application is supported by clinical measures such as the Epistemic Trust, Mistrust, and Credulity Questionnaire (ETMCQ), the Post-Traumatic Growth Inventory (PTGI), the Multidimensional Existential Meaning Scale (MEMS), and the Internalized Stigma of Mental Illness Scale (ISMI). Rather than reinventing clinical thought, EARM reassembles it-grounded in the lived reality of survivors, with sovereignty and internal trust at the center of the healing process.

This article delves into Bjarne Melkevik’s arguments about the significance of studying the philosophy of law. It aims to address, first, what it means to philosophically consider the law and, second, the pivotal issues in contemporary legal thought. The key issues identified are the ontological question, the epistemological question, the issue of “ought to be,” and the question of Ethics and Law. In Bjarne Melkevik’s work, law is portrayed as “a collective and individual process of shaping wills and opinions, a process that is continuous and permanent.” In the context of legal modernity, the role of philosophical thought is to be a Companion, a ἀγωγός, guiding individuals through this process.

This chapter first outlines key interpretive traditions—libertarian, legal positivism, participatory democratic—in the existing scholarship on Kant’s theory of political obligations and discusses how women and minority scholars in the field have transformed it through their analyses of situations confronting people whose lives are characterized by serious and systemic oppression. It then proposes that these discussions give us reason to rethink the assumption in much philosophical theory—namely, that the question of whether or not political obligations exist in a particular society can be answered with a simple “yes” or “no.” Indeed, giving up this assumption when we analyze the choices facing oppressed people is likely a first step in making political theories more suited to the moral complexities of our actual, historical societies.

В статье рассматривается аспект применения научного знания, который особенно актуален для современной биэтики. Тезис о том, что научное знание как таковое, не всегда есть добро, т. к. от его приложения, которые не всегда осуществляются в согласии с «высшими человеческими ценностями», доказывается авторами на примере пренатальной ультразвуковой диагностики.
Ключевые слова: прикладная этика, биоэтика, этика, научное знание, пренатальная диагностика.

L'articolo analizza i disegni di legge in materia di fine vita all'esame del Senato. Lo studio pare dell'importanza del diritto alla vita nella giurisprudenza costituzionale. Affronta poi il tema dell'autodeterminazione, del diritto alla salute e della protezione della dignità. Infine si concentra sul problema dell'efficacia del giudicato costituzionale.

The article analyses the end-of-life bills that are currently examined by the Senate. It first highlights the importance of the right to life in the Italian Constitutional Court’s case-law. It then tackles the issues of self-determination, freedom of health and of the importance of the constitutional protection of human dignity. Finally, the study focuses on the problem of the binding effects of the Constitutional Court’s case-law on the issue.

Este texto introduce los artículos que dan forma al presente dossier, el
que busca poner en escena el debate actual sobre la igualdad sustantiva en materia de inclusión de mujeres en el sistema político a partir de llevar adelante, a través de sus autoras, distintos recorridos históricos, culturales, políticos y territorialmente situados en distintas latitudes sobre la temática. Para ello, primero revisamos los avances y desafíos en materia de igualdad y no discriminación en Argentina y América Latina a lo largo de 40 años de democracia. Destacamos hitos como la legalización del sufragio femenino en 1947, la posterior implementación de políticas que buscan garantizar la representación política de las mujeres, la redefinición conceptual dada por la CEDAW sobre la igualdad de género así como las reformas constitucionales que han promovido medidas de acción afirmativa, entre otras. Luego, presentamos los artículos de las diferentes autoras que, desde diversas perspectivas, nos permiten recorrer la historia de la inclusión femenina en la política, los obstáculos enfrentados y las estrategias adoptadas para lograr paridad de género en los espacios de decisión. En esta clave, subrayamos que la igualdad sustantiva y las acciones afirmativas son claves para
abordar las asimetrías de poder y promover un entorno político más equitativo, al tiempo que criticamos las nociones restrictivas de ciudadanía. A su vez, destacamos el lugar de América Latina como un espacio donde observar los cambios en las reglas electorales y su impacto en la representación de las mujeres. Finalmente, planteamos la necesidad de una vida libre de violencias y la erradicación de la desinformación, enfatizando que construir una democracia justa requiere reconocer la participación de todas las identidades sin discriminación.