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Christopher Key Chapple

David Ireland


‘Marx on tax’ as an effective antidote to inequality is an overlooked theme within his own output, but also for our own time. Marx theorising on tax is seen even by pre-eminent Marxists as an empty box, but Marx and Engels in fact had plenty to say about tax. Their coverage embraces progressive taxes, both on capital and income, a strong preference for direct over indirect taxation, inheritance tax, land-value tax, taxes on financial transactions, and state finances around the world. Tax also provides the battleground for a rare sight of Marx as campaigning activist, in 1848, matched in the same period by close ally Wilhelm Wolff. The tax policies of Marx and Engels have been neglected because they are primarily to be found in their journalism and letters. They are no anachronistic curiosity but perfectly applicable to the income and wealth inequalities of our own era.

Komalsingh Rambaree and Stefan Sjöberg


Despite a growing number of studies on human–animal interactions, empirical data focusing on companion animals within the context of health-promoting work-life are still limited. This article presents an analysis and discussion based on the perceptions of 22 students and staff from the University of Gävle in Sweden on the potential of companion animals for supportive functions in health-promoting work-life, as well as on the possible challenges of having companion animals on the premises of the University. Based on the findings, this article proposes that companion animals can indeed play vital supportive functions in health-promoting work-life, which are presented in the text as “forcing function,” “communication companion,” and “social skills.” However, this article also highlights the socio-economic, legal, and organizational challenges that need to be carefully considered and worked out for having companion animals in the workplace, such as in a university.

Helen Sampson


This paper explores some of the different relationships that horses and humans experience in the case study country of Wales. In doing so, it pays attention to differential patterns of equine care/lack of care and explores these from a sociological perspective considering evidence of the potential impact of cultural practices and socio-economic status in particular. The paper concludes that access to common lands and “fly grazing” may be associated with specific values and norms which may result in equine neglect, while indicators of socio-economic deprivation and patterns of equine neglect do not seem to be related. The paper highlights the variation in equine care across this relatively small national population and suggests some areas where further explanatory work could usefully be undertaken in order for us to better understand the care-relationships between horses and their keepers.

Colin C. Smith


In Plato’s Statesman, the Eleatic Stranger leads Socrates the Younger and their audience through an analysis of the statesman in the service of the interlocutors’ becoming “more capable in dialectic regarding all things” (285d7). In this way, the dialectical exercise in the text is both intrinsically and instrumentally valuable, as it yields a philosophically rigorous account of statesmanship and exhibits a method of dialectical inquiry. After the series of bifurcatory divisions in the Sophist and early Statesman, the Stranger changes to a non-bifurcatory method of dividing to account for the statesman, but does not explain the reason for this change. I argue that the change is prepared by the elements discussed in the digression from 277a2 to 287b2. Here the Stranger makes use of four concepts that are crucial for understanding this change: the notion of paradigm, the paradigms of care and the weaver, and the notion of due measure. I claim that the notion of paradigm clarifies the nature of dialectical inquiry, care and weaving act as paradigms appropriate to dialectical practice, and an account of due measure offers insight into the constitutive ratios that govern the structuring of kinds pursued through dialectical inquiry. I suggest that the non-bifurcatory method is intended to articulate knowledge in the strictest sense, or knowledge of the forms, presenting a method of inquiry into being and its structure that will foster the turning of the soul from things to forms that Socrates describes in the Republic.

John M. Dillon and Suzanne Stern-Gillet