While in his early years, Kahneman followed the world of classic utilitarianism in which smart individuals base decisions on how they will truly feel each moment in the future, Kahneman in Mandel (2018) adopted a very different position, namely that what matters is the story people tell of their lives. He thus grappled with evolving stories of both the future and the past, and the presence of different decision-supporting evaluations for the short-run and the long-run.

Thomas Aquinas's vision of atonement is generally considered more conceptually expansive than Anselm of Canterbury's. Where Aquinas's multipartite account of Christ's passion incorporates a variety of biblical motifs, Anselm appears to narrow the focus to satisfactory debt-repayment alone. This article proposes two approaches for reframing the comparison between the two accounts. I argue first that both Anselm and Aquinas considered debt-repayment necessary but not sufficient in itself to accomplish all that is needed for the remittance of sin and the restoration of humanity. For Anselm, as for Aquinas, Christ must also liberate captives, defeat the devil, amend Adam's sin by recapitulation and win merit in which his members participate. The first reframing thus locates Anselm in much closer proximity to Aquinas than has generally been supposed. The second reframing throws light on a significant divergence between the two. I argue that the kenotic trajectory of abasement and ascent, pictured in the Philippian hymn, is put to strikingly different use by each theologian. This second reframing throws into sharp relief Aquinas's emphasis on Christ's suffering as a theological priority which Anselm does not share. Looking to Anselm's Benedictine context, I contend, yields one possible means of accounting for this departure.

In this essay, I argue that Thomas Aquinas's and Herbert McCabe's soteriological paradigms are immensely compatible with one another. In contrast to the presuppositions held by certain interpreters of Thomas, I contend that Aquinas, like McCabe, rejects a primarily juridical/transactional understanding of Christ's Passion, and, in light of this fact, it is a mistake to assert that his soteriology is a precursor to later penal-substitutionary conceptions of the atonement. Once Aquinas's and McCabe's teachings are correctly situated within a relational/friendship rather than juridical context, their similarities and mutual aversion to penal-substitutionary atonement becomes explicit. Likewise, after appropriately identifying McCabe's indebtedness to Aquinas's thought, one can perceive his unique and substantial contribution to the Church's understanding of Christ's salvific work. The comparison between Aquinas and McCabe, in particular, provides clarity to a proper conception of the intrinsic disordering of sin and the essential character of Christ's meritorious love and obedience offered to God the Father.

There is a growing evidence base that identifying positive experiences in providing care can have a beneficial influence on carer wellbeing. However, there is a need to better understand what carers identify as the positive aspects of care-giving. The aim of this study is to explore the satisfying aspects of providing care to people with dementia. This study utilised Time 1 data from 1,277 carers of people in the mild-to-moderate stages of dementia taking part in the IDEAL (Improving the experience of Dementia and Enhancing Active Life) cohort study. Responses from 900 carers who answered the open-ended question ‘What is your greatest satisfaction in caring for your relative/friend?’ were analysed using thematic analysis. From the responses, 839 carers detailed satisfactions. Eight themes were identified, pertaining to three groups of beneficiaries: carers, people with dementia and the dyad. Perceived benefits for carers included identifying aspects of personal growth, seeing glimpses of the person, feeling they were making a difference and doing their duty. For the person with dementia, these included retaining independence, receiving good quality care and being happy. Dyadic benefits concerned the continuation of the relationship between carer and person with dementia. The findings highlight the need to take a dyadic approach when conceptualising positive experiences in providing care. Further research is needed to understand the role these positive experiences play and to develop interventions. Professionals working with carers should identify and validate these experiences.

There is scant research examining both the psychological (individual) and leadership (environmental) influences on older workers. We firstly examine the influence of older workers' mindfulness on their job engagement, job satisfaction and turnover intentions. Secondly, we address effective leadership approaches for older workers, comparing two positive relational leadership styles, leader member exchange and leader autonomy support (LAS). We survey 1,237 participants from 28 organisations in New Zealand and employ structural equation modelling to test our hypotheses using AMOS 24.0. We find that mindful older workers enjoy greater wellbeing and are discerning of the leadership styles that most benefit their engagement, satisfaction and intentions to stay within the organisation. We find that mindfulness has direct importance and LAS has indirect importance on advancing the wellbeing of older workers. Mindful older workers exhibit greater work wellbeing than non-mindful workers, but they also demonstrate greater expectations and discernment of the leadership styles they encounter.

The hypothesis of this article is that Anselm describes two consequences of sin for the human will in De casu diaboli, and these two consequences structure Anselm's later account of human salvation in the Cur Deus homo. First, sin causes us to deserve punishment for injustice; and, second, sin removes the grace by which humans were able to attain the goal of their creation, which is the happiness of heaven. Book 1 of the Cur Deus homo, then, deals with the need for satisfaction in the face of punishment, while book 2 addresses the need for a supererogatory gift that elevates human nature and restores it to its heavenly end. The article argues that, for Anselm, only a God-man can provide both the satisfaction and supererogatory gift necessary to restore humans to their original divine purpose.

In this essay I ask if there are reasons that count in favor of having a desire in virtue of its attitudinal nature. I call those considerations desire's own reasons. I argue that desire's own reasons are considerations that explain why a desire meets its constitutive standard of correctness and that it meets this standard when its satisfaction would also be satisfactory to the subject who has it. Reasons that bear on subjective satisfaction are fit to regulate desires through experience and imagination because desires are naturally sensitive to them. I also analyze the limits of application that such reasons have and how desire's own reasons relate to other kinds of reasons.

The purpose of this work is to explicate Thomas Aquinas' teaching regarding the nature of satisfaction, punishment, and the relation between the two in the Passion of Christ. This task is undertaken as a response to recent treatments of Aquinas' soteriology that misinterpret his understanding of the penal nature of Christ's work of satisfaction. I argue that Aquinas' explication of Christ's ‘satisfactory punishment’ on the cross does not reduce the salvific significance of the Passion to the mere endurance of a penalty in order to fulfill an arbitrary legal requirement, nor does it reflect a notion of God as wrathful and delighting in human suffering. Rather, the punishment that constitutes the Passion is a complex reality that is willed by God and chosen by Christ as a fitting means of attaining the end of his saving mission, namely, the healing and elevation of sinners.

The definition of the crime of aggression in Article 8 bis of the Rome Statute of the International Criminal Court (Rome Statute) stipulates that a State act of aggression is a material element of the crime, suggesting an intrinsic link between individual criminal responsibility and State responsibility for aggression. This article argues that the Rome Statute provides a legal basis for the International Criminal Court (ICC) to determine State responsibility for aggression when considering the material elements of the crime of aggression, which has important practical and conceptual implications for the law of international responsibility. Although the content of State responsibility flows automatically from the breach of the obligation, it is argued that a finding of aggression pursuant to Article 8 bis of the Rome Statute may be considered as a form of satisfaction for the purposes of Article 37 of the 2001 ILC Articles on Responsibility of States for Internationally Wrongful Acts (2001 ILC Articles). Furthermore, the material element of the crime in Article 8 bis of the Rome Statute requires the act of aggression by its character, gravity, and scale to constitute a manifest violation of the Charter of the United Nations, in line with the nomenclature used within the 2001 ILC Articles regarding serious breaches of obligations arising from peremptory norms of general international law (jus cogens). The article considers the important role that the ICC may play in relation to serious breaches of the jus cogens obligation to refrain from an act of aggression.