Robert Patrick Whelan

Bullying often results in negative coping in victims, including an increased consumption of alcohol. Recently, however, an increase in alcohol use has also been reported among perpetrators of bullying. The factors triggering this pattern are still unclear. We investigated the role of empathy in the interaction between bullying and alcohol use in an adolescent sample (IMAGEN) at age 13.97 (±0.53) years (baseline (BL), N = 2165, 50.9% female) and age 16.51 (±0.61) years (follow-up 1 (FU1), N = 1185, 54.9% female). General empathic distress served as a significant moderator of alcohol use in perpetrators (F9, 493 = 17.978, p < 0.01), which was specific for males and FU1. Male perpetrators, who are generally less sensitive to distress, might thus be more vulnerable to alcohol abuse.

Kant’s ‘principle of right’ claims that individual freedom can only be realized through the construction of law. As “punishment is a categorical imperative” failure to punish those who violate public laws constitutes a grave wrong. Yet, in the ‘right of nations’ Kant claims that amnesties must be granted when wrongdoing occurs between states. How can it be that within a civil society amnesty should not be granted but that among nations it should be? There has been little attempt to reconcile Kant’s endorsement of amnesty with the principle of right. My first task is to show the conditions under which the use of amnesties can be justified. However, the second aim is to show that granting states a ‘right to secede’ from the global civil condition renders amnesties a tool of impunity. If states are permitted to forgo their commitment to multilateral treaties, then international prosecutions cannot be carried out. I conclude by showing that the right to secede is incompatible with the principle of right. From the perspective of transitional justice, rejecting the right to secede is desirable as it shows that non-consequentialist considerations must bear on the design of domestic and foreign policy.

Ever since the discovery of the New World by Christopher Columbus, the noble savage has been a potent symbol in Western cultures. The notion that there is a land where men and women live in simplicity and innocence has been used to draw unfavourable comparisons with advanced societies. The noble savage has been conscripted by many causes, from the French Revolution to the sexual revolution, but in his most recent incarnation he is the champion of conservation. The native peoples of the earth, according to this version of the legend, live in harmony with nature. They respect the rest of creation. They know how to harvest resources sustainably. They are said to be 'transparent' in the environment. However, we now know that native peoples can be as destructive to their environments as anyone else, and that historically aboriginal tribes often changed whole ecosystems by the repeated burning of forests and by hunting animal species to extinction. The noble eco-savage is a white, Western artefact.When policy issues, such as land rights, are decided on the basis of this misconception, it leads to disappointment and sometimes recriminations against the tribal peoples who fail to conform to the stereotype.

Extensive research has demonstrated that rs1360780, a common single nucleotide polymorphism within the FKBP5 gene, interacts with early-life stress in predicting psychopathology. Previous results suggest that carriers of the TT genotype of rs1360780 who were exposed to child abuse show differences in structure and functional activation of emotion-processing brain areas belonging to the salience network. Extending these findings on intermediate phenotypes of psychopathology, we examined if the interaction between rs1360780 and child abuse predicts resting-state functional connectivity (rsFC) between the amygdala and other areas of the salience network. We analyzed data of young European adults from the general population (N = 774; mean age = 18.76 years) who took part in the IMAGEN study. In the absence of main effects of genotype and abuse, a significant interaction effect was observed for rsFC between the right centromedial amygdala and right posterior insula (p

Prominent Kantian scholars, such as Korsgaard and Waldron, claim that the very existence of juridical-political institutions is sufficient to render laws authoritative. Critics argue that this view is unpersuasive as it requires subjects to obey grossly unjust laws. Here, I identify two problems facing scholars who reject the absolutist view of political authority proffered by Korsgaard and Waldron. First, when there is reasonable disagreement regarding a law’s legitimacy the Principle of Right generates contradictory obligations as it commands both disobedience and compliance. In clarifying this problem, I argue that individuals must disobey illegitimate laws where this requirement is co-extensive with the duty to leave the state of nature. However, disobedience amounts to domination when individuals are subjected to private judgments regarding the conditions of freedom. The Principle of Right cannot overcome this impasse as it does not offer reasons in favor of compliance that are distinct from those reasons legitimating the law. To address this issue, I supplement Kant’s account with Joseph Raz’s ‘service conception’ of authority to show that compliance can be rendered compatible with the Principle of Right. A second problem emerges when laws are blatantly illegitimate such that obedience cannot be justified. In these cases, the Principle of Right cannot guide legislative reform in an intuitively appealing way as it fails to address considerations of proportionality. Though this latter problem is not resolved here, identifying it helps to further clarify the relationship between Kant’s moral and political principles.