This article relies on the premise that to understand the significance of Open Access Repositories (OARs) it is necessary to know the context of the debate. Therefore, it is necessary to trace the historical development of the concept of copyright as a property right. The continued relevance of the rationales for copyright interests, both philosophical and pragmatic, will be assessed against the contemporary times of digital publishing. It follows then discussion about the rise of Open Access (OA) practice and its impact on conventional publishing methods. The present article argues about the proper equilibrium between self-interest and social good. In other words, there is a need to find a tool in order to balance individuals’ interests and common will. Therefore, there is examination of the concept of property that interrelates justice (Plato), private ownership (Aristotle), labour (Locke), growth of personality (Hegel) and a bundle of rights that constitute legal relations (Hohfeld). This examination sets the context for the argument.

This study describes the trend in victimization of homicide in the Netherlands in the period 1992-2016. Using data from the Dutch Homicide Monitor, the findings show that the homicide rate has been falling since the 1990s. This decrease is the greatest among male and female victims between the ages 20 and 39. This findings emphasize the importance of shifting the discussion about the general homicide drop to an in-depth analysis of gender and age of victims of homicide.

Multi-national corporations are increasingly facing attention and disapproval by different actors, including authorities, public and (non-) commercial organizations. Digital globalization and especially social media as a low-cost, highly interactive and multidirectional platform shape a unique context for this rising attention. In the literature, much attention has been devoted to top-down approaches and strategies that corporations use to avoid stigmatization and sanctioning of their behaviour. Reactions to corporate harm are, however, seldom researched from a labelling perspective. As a result, corporations are not considered as objects towards whom labelling is targeted but rather as actors who hamper such processes and who, as moral entrepreneurs, influence which behaviour is labelled deviant. Based on theoretical analysis of literature and case studies, this article will discuss how the process of labelling has changed in light of the digitalized, late-modern society and consequently, how the process should be revisited to be applicable for corporate deviance. Given a diversification of moral entrepreneurs and increasingly dependency of labelling and meaning-making on the online sphere, two new forms of labelling are introduced that specifically target institutions; that is bottom-up and horizontal labelling.

The notion of ‘sharia in the West’ is by now fairly well established, both in social, political and scientific circles, but both the terms ‘sharia’ and ‘West’ remain difficult to define. It is therefore striking that the combination of these two terms is used with such self-evidence. This article wants to answer the question: what exactly is the sharia that Western Muslims arguably want, and how is this sharia received in the West? To this end, a model is presented that provides a description of the complex interaction between sharia as practiced by Western Muslims on the one hand, and the conditions that the Western environment sets for it on the other. The model shows that ‘sharia’ cannot be compared to a law system, and that the Western environment has a major influence on the extent and ways in which Muslims apply sharia. From a Western perspective, the model shows that sharia issues are mainly discussed in legal terms, while most controversies are not of a legal nature, but rather a cultural one.

The Dutch social-liberal party D66 was founded in 1966, in the aftermath of the pillarisation (on religious grounds) of Dutch society. The founders of D66 wanted to ‘blow up’ the pillarised political system. They strongly took distance from religions that were in their views oppressing. A certain anti-religion attitude was a part of the DNA of the party. For decades it was ‘bon ton’ to criticise religion. A turning point has recently been observed by the writer. There is still a discomfort in relation to religion, but this discomfort is more related to not-knowing than being against. The writer pleads for going beyond the discomfort. Religion – in the broad sense of the word – has a lot to offer to society. We indeed can’t live without binding stories, places that are loaded with meaning and festivities that reminds ourselves of who we are and who we would want to be. Finally the modernity and religion can strengthen each other: where modernity is skilled in criticising religion, the Christian religion can make a contribution by criticising modernity.

In dit artikel wordt langs wijsgerige weg de verhouding tussen tijd, identiteit en het verlenen van (sterkere) verblijfsaanspraken aan migranten onderzocht en verhelderd door een nieuwe betekenis van de term worteling voor te stellen. Want wat is worteling nu eigenlijk? Het is de relatie tussen menselijke tijd, worteling en het migratierecht die in dit artikel filosofisch wordt uitgediept. Dit om te verklaren waarom we in het migratierecht vreemdelingen in het algemeen na verloop van tijd sterkere aanspraken verlenen. In dit artikel wordt betoogd dat het verblijf van vreemdelingen op het grondgebied ervoor zorgt dat hun leven aldaar na verloop van tijd een vanzelfsprekend onderdeel uitmaakt van hun identiteit, en van het leven van anderen. Het is dit vanzelfsprekend worden van mensen door de tijd dat de grond is voor het bestaan van formele tijdscriteria voor insluiting in het migratierecht.

Extremism is a phenomenon that bothers various EU member states. It is difficult to define, and difficult to study. In this contribution we look at extremism from the perspective of the Dialogical Self Theory (DST). This theory is well-known in personality psychology. Recently is has got a development that could make it relevant for understanding, predicting and preventing extremism. The issue at stake is the relation between diversity, dialogue and democracy.

Buddhism has very specific ideas about an idealized form of government in Asia. These ideas may be ancient but they very often play a part in the background of politics up to modernity. Even within republics where religious monarchy has long since disappeared, a certain supernatural foundation on the basis of which a government functions may still be present. Opposition to a government can often imply resistance to a world order that is actually of supranatural origin. This article focuses on historical dimensions of this phenomenon (the position of the Buddha, the origin of the monarchy and Emperor Ashoka), but also on modern forms (Sri Lanka, Thailand and Myanmar). Concerning Myanmar, the recent developments around the Rohingyas are placed in a cultural perspective.

The Dutch approach of religious matters is still characterized by an approach that fits in the 19th century, not in the 21st. This approach considers religion as a private matter without taking into account the cultural dimension of religion. Such an approach is not keeping the pace of the development of religion in a post-secular world and it loses sight of the modern debate on religion elsewhere in Europe. In particular it tends to ignore the cultural value of Christianity by pointing at the deconfessionalization. The article focuses on the role the Christian narrative has in making visible the issue of power.