'Crowdsourcing' is a relatively recent concept that encompasses many practices. This diversity leads to the blurring of the limits of crowdsourcing that may be identified virtually with any type of internet-based collaborative activity, such as co-creation or user innovation. Varying definitions of crowdsourcing exist, and therefore some authors present certain specific examples of crowdsourcing as paradigmatic, while others present the same examples as the opposite. In this article, existing definitions of crowdsourcing are analysed to extract common elements and to establish the basic characteristics of any crowdsourcing initiative. Based on these existing definitions, an exhaustive and consistent definition for crowdsourcing is presented and contrasted in 11 cases.

/pdf/towards-an-integrated-crowdsourcing-definition-3qoy6yinnl.pdf

Towards an integrated crowdsourcing definition

Legitimacy (or “the right to exercise power”) is now an established concept in criminological analysis, especially in relation to policing. Substantial empirical evidence shows the importance of legitimacy in securing law-abiding behavior and cooperation from citizens. Yet adequate theorization has lagged behind empirical evidence, and there has been a conflation of legitimacy with the cognate concepts of “trust” and of “obligation to obey the law.” By drawing on the work of Beetham (1991) and others (e.g., Bottoms and Tankebe, 2012), this study tests the hypothesis that the contents of the multiple dimensions of police legitimacy comprise procedural fairness, distributive fairness, lawfulness, and effectiveness. The study also investigates the relative influence of legitimacy and feelings of obligation on citizens’ willingness to cooperate with the police. Using data from London, the results substantiate the hypothesized dimensions of police legitimacy. In addition, legitimacy was found to exhibit both a direct influence on cooperation that is independent of obligation and an indirect influence that flows through people's felt obligations to obey the police. Implications for future research are discussed.

Viewing things differently: The dimensions of public perceptions of police legitimacy.

Preface vii Acknowledgments xi Note to the Reader xiii INTRODUCTION: Mimesis and the History of Aesthetics 1 PART I CHAPTER ONE Representation and Reality: Plato and Mimesis 37 CHAPTER TWO Romantic Puritanism: Plato and the Psychology of Mimesis 72 CHAPTER THREE Mimesis and the Best Life: Plato's Repudiation of the Tragic 98 CHAPTER FOUR More Than Meets the Eye: Looking into Plato's Mirror 118 PART II CHAPTER FIVE Inside and Outside the Work of Art: Aristotelian Mimesis Reevaluated 151 CHAPTER SIX The Rewards of Mimesis: Pleasure, Understanding, and Emotion in Aristotle's Aesthetics 177 CHAPTER SEVEN Tragic Pity: Aristotle and Beyond 207 CHAPTER EIGHT Music and the Limits of Mimesis: Aristotle versus Philodemus 234 PART III CHAPTER NINE Truth or Delusion?The Mimeticist Legacy in Hellenistic Philosophy 263 CHAPTER TEN Images of Life: Mimesis and Literary Criticism after Aristotle 287 CHAPTER ELEVEN Renewal and Transformation: Neoplatonism and Mimesis 313 CHAPTER TWELVE An Inheritance Contested: Renaissance to Modernity 344 Bibliography 383 Index 419

The Aesthetics of Mimesis: Ancient Texts and Modern Problems

This article attempts to show a way in which social science research can contribute in a meaningful and equitable way to philosophical bioethics. It builds on the social science critique of bioethics present in the work of authors such as Renee Fox, Barry Hoffmaster and Charles Bosk, proposing the characteristics of a critical bioethics that would take social science seriously. The social science critique claims that traditional philosophical bioethics gives a dominant role to idealised, rational thought, and tends to exclude social and cultural factors, relegating them to the status of irrelevancies. Another problem is the way in which bioethics assumes social reality divides down the same lines/categories as philosophical theories. Critical bioethics requires bioethicists to root their enquires in empirical research, to challenge theories using evidence, to be reflexive and to be sceptical about the claims of other bioethicists, scientists and clinicians. The aim is to produce a rigorous normative analysis of lived moral experience.

https://papers.ssrn.com/sol3/Delivery.cfm/biot_385.pdf?abstractid=547484&mirid=4

Critical Bioethics: Beyond the Social Science Critique of Applied Ethics

A constructive relationship for religion with the science and profession of psychology: Perhaps the boldest model yet.

Preface vii Introduction 1 PART I The Archeology of Rights 19 CHAPTER ONE: Two Conceptions of Justice 21 CHAPTER TWO: A Contest of Narratives 44 CHAPTER THREE: Justice in the Old Testament/Hebrew Bible 65 CHAPTER FOUR: On De-justicizing the New Testament 96 CHAPTER FIVE: Justice in the New Testament Gospels 109 PART II Fusion of Narrative with Theory: The Goods to Which We Have Rights 133 CHAPTER SIX: Locating That to Which We Have Rights 135 CHAPTER SEVEN: Why Eudaimonism Cannot Serve as Framework for a Theory of Rights 149 CHAPTER EIGHT: Augustine's Break with Eudaimonism 180 CHAPTER NINE: The Incursion of the Moral Vision of Scripture into Late Antiquity 207 CHAPTER TEN: Characterizing Life- and History-Goods 227 PART III Theory: Having a Right to a Good 239 CHAPTER ELEVEN: Accounting for Rights 241 CHAPTER TWELVE: Rights Not Grounded in Duties 264 CHAPTER THIRTEEN: Rights Grounded in Respect for Worth 285 CHAPTER FOURTEEN: The Nature and Grounding of Natural Human Rights 311 CHAPTER FIFTEEN: Is a Secular Grounding of Human Rights Possible? 323 CHAPTER SIXTEEN: A Theistic Grounding of Human Rights 342 CHAPTER SEVENTEEN: Applications and Implications 362 EPILOGUE: Concluding Reflections 385 General Index 395 Index of Scriptural References 399

Justice : rights and wrongs

In this book the author treats art as an action performed by the artist as agent, rather than examining it from the point of view of its audience as contemplators.

Works and worlds of art

Prominent in the canonical texts and traditions of Judaism, Christianity, and Islam is the claim that God speaks. Nicholas Wolterstorff argues that contemporary speech-action theory, when appropriately expanded, offers us a fascinating way of interpreting this claim and showing its intelligibility. He develops an innovative theory of double-hermeneutics - along the way opposing the current near-consensus led by Ricoeur and Derrida that there is something wrong-headed about interpreting a text to find out what its author said. Wolterstorff argues that at least some of us are entitled to believe that God has spoken. Philosophers have never before, in any sustained fashion, reflected on these matters, mainly because they have mistakenly treated speech as revelation.

Nicholas Wolterstorff

Papers

Justice : rights and wrongs

Works and worlds of art

Divine Discourse: Philosophical Reflections on the Claim that God Speaks

Religion in the Public Square: The Place of Religious Convictions in Political Debate.

Reason Within the Bounds of Religion