Love Thy Neighbor: The Tampere Convention as Global Legislation
The Internet, 24-hour news sources, and a host of other telecommunications advances have allowed global citizens to become instantaneously informed. With the privilege of real-time updates and acute awareness of the world’s events comes the responsibility of being more than a passive observer. Specifically, this Note focuses on the technological improvements in communication during natural disasters—improvements that can be used to assist and aid the victims of catastrophes. In the aftermath of a natural disaster, the country affected is rarely able to provide for its citizens; tsunamis, hurricanes, tornadoes, and earthquakes can (and often do) cripple an entire nation. This Note argues that a global responsibility exists to step in and help an affected country when it cannot help itself.  For instance, the 1998 Tampere Convention on the Provision of Telecommunication Resources for Disaster Mitigation and Relief Operations is the first global attempt to concretely define relief efforts by other nations, without demanding compliance or a singular rigid course of action. Instead, the Convention creates a flexible framework that each member nation can adapt to its own telecommunications infrastructure. In legislating on a global scale, the Convention acknowledges the interconnectedness of the world’s people, and presents ways in which global citizens can improve one another’s existence in the hours following a natural disaster—arguably when they need help most.
Indiana Journal of Global Legal Studies: An Introduction
The Indiana Journal of Global Legal Studies is a faculty-edited, peer reviewed interdisciplinary journal focusing on the intersections of global and domestic legal regimes, markets, politics, technologies, and cultures. "Globalization" means different things in different contexts, and we offer this journal as a forum for communication and exchange among the many research agendas that now involve this concept. In our view, "globalization" refers to complex, dynamic legal and social processes; it is not?or at least not necessarily?a synonym for "universality" or "homogeneity." Nor is "global" necessarily a synonym for "world-wide." Global processes can be intensely local or regional. They may result, for example, from economic or political forces that create markets for goods, capital, or labor that are beyond the control of any one nation-state. Similarly, global processes can be the result of problems such as ozone depletion, global warming or reductions in biodiversity that create issues transcending the boundaries of nation-states. Some of these transnational forces and issues generate transnational law and global legislation such as the Montreal Protocol on Substances That Deplete the Ozone Layer; however, different localities and different domestic legal regimes may and often do respond to such global forces in different ways. Domestic law?local, state, or federal?may thus be affected significantly by a variety of forces outside the control of any of the local decision-makers involved. Global forces may encourage new forms of economic and legal integration or harmonization across local legal and economic systems. On the other hand, such global forces may also trigger local, domestic reactions that deepen tensions between multinational and
The honesty of thinking : reflections on critical thinking in Nietzsche's middle period and the later Heidegger
This dissertation engages with contemporary interpretations of Nietzsche and Heidegger on the issue of self-knowing with respect to the notions of honesty and authenticity. Accounting for the two philosophers' developing conceptions of these notions allows a response to interpreters who conceive the activity of self-knowing as a primarily personal problem. The alternative accounts proposed take as a point of departure transitional texts that reveal both thinkers to be engaged in processes of revision. The reading of honesty in Chapters 1 and 2 revolves around Nietzsche's groundwork on prejudice in Morgenrothe (1880-81), where he first problematizes the moral-historical forces entailed in actuating the 'will to truth'. The reading of authenticity in Chapters 3 and 4 revolves around Heidegger's lectures on what motivates one's thinking in Was heist Denken? (1951-52). The lectures call into question his previous formal suppositions on what calls forth one's 'will-to-have-a-conscience', in an interpretation of Parmenides on the issue of thought's linguistic determination, discussed further in the context of Unterwegs zur Sprache (1950-59). Chapter 5 shows how Heidegger's confrontation with Nietzsche contributed to his ongoing revisions to the notion of authenticity, and to the attending conceptions of critique and its authority. Particular attention is given to the specific purposes to which distinct Nietzschean foils are put near the confrontation's beginning--in Heidegger's lectures on Nietzsche's second Unzeitgemasse Betrachtung (1938), and in the monograph entitled Besinnung (1939) which they prepare--and near its end, in the interpretation of Also Sprach Zarathustra (1883-85) presented in the first half of Was heist Denken? Chapter 6 recapitulates the developments traced from the vantage point of the retrospective texts Die Zollikoner Seminare (1959-72) and the fifth Book of Die frohliche Wissenschaft (1887). Closing remarks are made in relation to recent empirical research on the socio-environmental structures involved in determining self-identity.