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Nineteenth-century animal protectionists endeavored to frame laws that gave animals direct legal protections, and they conducted large-scale public education campaigns to define the harm of cruelty to animals in terms of animals’ own suffering. However, animal suffering was only one of the many possible definitions of cruelty's harms, and when judges and other legal interpreters interpreted animal protection laws, they focused less on animal suffering and more on human morality and the dangers of cruelty to human society. Battling over the definition of human guilt for cruelty, protectionists and judges drew and redrew the boundaries of the law's reach and the moral community.

A surge in demand for ethical products, including cruelty-free products, has been well documented in recent years, with direct ramifications for businesses. This trend towards ethical consumption seemed to be swiftly replicated in Eastern countries, especially in South Asian nations, as a result of westernisation. Based on the theory of planned behaviour and the concept of the attitude-behaviour gap, this study aims to investigate the impact of westernisation on the purchase intention of cruelty-free cosmetic products.

A positivist research paradigm was utilised in this study. Accordingly, an online self-administered questionnaire was shared among 242 consumers of cosmetic products in Sri Lanka in order to collect responses. The statistical techniques of correlation analysis, the Sobel test and moderator regression analysis have been utilised in this study.

It was found that there seems to be a positive impact of westernisation and the cruelty-free purchase intention of consumers. Moreover, consumer empowerment appears to mediate this relationship, while the attitude behaviour gap tends to further impact the relationship between consumer empowerment and the purchase intention of cruelty-free products.

This study seems to shed light upon the impact of westernisation on the purchase intention of consumers, especially from an ethical dimension and this study is likely to extend existing studies which have focussed on consumer empowerment, attitude-behaviour gap as well as the theory of planned behaviour, especially in the context of South Asia, where there seems to be a dearth of such investigations. Moreover, this study has attempted to contextualise the construct of “Westernisation” to the South Asian region in line with the tone set by an editorial article Dewasiri et al. (2021).

In the age of transparency, nonprofit organizations have attempted to raise awareness of unethical business practices through diverse social media platforms, putting firms under great pressure to incorporate sustainability in their operations. Focusing on the issue of animal cruelty which is a relatively under-investigated topic in the fashion industry, the purpose of this paper is to examine how different levels of animal cruelty depicted in nonprofit organizations’ ethical consumption campaigns influence viewers’ negative emotions and lead to their supportive behavior and ethical consumption intention.

In the main study, undergraduate students (n=82) from a big public University in the USA were recruited in exchange for extra credit and randomly assigned to one of the three experimental conditions of animal cruelty in a single-factor, three-level, between-subjects experimental design: non-threatening condition (n=26), low-threatening condition (n=27) and high-threatening condition (n=29).

The results indicated that the levels of negative emotional arousal are positively related to levels of perceived animal cruelty in social media campaigns. In addition, negative emotional arousal mediates the effect of perceived animal cruelty on the intention of supportive behavior, but no mediation effect on ethical consumption intention was found. Additionally, the findings of this study revealed that the indirect effect of perceived animal cruelty on supportive behavior intention is moderated by participants’ moral justification such as the reality of economic development and government dependency.

The findings of this study contribute to the literature by advancing the current understanding of the role of negative emotional images in ethical consumption campaigns in the context of animal cruelty in the fashion industry.

Animal welfare is increasingly favoured by consumers in their choice of food and cosmetic products, proposed by manufacturers and retailers. This study aims to investigate the impact of the “not tested on animals” claim on consumers' attitude and behavioural intention towards a cosmetic product through an enriched version of Ajzen's theory of planned behaviour.

A between-subjects design has been used. 450 participants were recruited through the social network of a cosmetics and personal hygiene brand in Quebec, Canada, and answered a questionnaire. They were randomly assigned to either a manipulation group (n = 226) or a control group (n = 224). Data were analysed with partial least squares structural equation modelling.

This study shows that external (credibility and attitude towards marketing claims) and internal psychological variables (subjective norms and altruistic concerns with animal welfare) influence attitude towards and purchase intention of “not tested on animals” personal care products. More egotistic concerns, such as personal appearance, also explain the formation of attitude towards cruelty-free cosmetics.

This research supplements Ajzen's original model with internal psychological (individuals' concerns with animal welfare and personal appearance) and external (general credibility of cosmetic products claims, credibility of the “not tested on animals” claim and attitude towards this claim) variables. These variables, as suggested by previous research on cosmetics and their claims, improve the understanding of consumer attitude and purchase behaviour patterns.

The study's findings point out the role of companies to increase consumers' knowledge on the significance and transparency of their messages, notably the “not tested on animals” claim. They also stress that policymakers in regions where regulation is unclear should at least punish untruthful communication pertaining to animal testing in cosmetic and personal care products.

Prior studies on cosmetic products did not investigate the difference of consumer attitude formation towards cruelty-free products compared to conventional cosmetic products. Consequently, this research shows that the construction of attitude towards cruelty-free products highly differs from conventional personal care.

Investigates travelling circuses in depth with particular emphasis on the UK and the efforts of the anti‐circus movements and their allies, the RSPCA in particular. Looks in depth at the training and conditions of the animals in circuses with emphasis on the owners of animals involved. Concludes that as a result of the “antis” efforts circuses in the UK gave up most animal acts leaving the circus to develop in other areas such as plays and displays.

Nietzsche's and Freud's views of guilt provide a useful theoretical context for understanding the relationship between guilt and Utopia we have outlined in Utopia and Those Who Walk Away From Omelas. Both of them speak of guilt as the internalization of cruelty or the instinct of aggression, and see it as an inward turn that reflects a historical context. Nietzsche views guilt and “bad conscience” as a kind of illness. In The Genealogy of Morals (1887/trans. 1989) he writes, “[I] regard the bad conscience as the serious illness that man was bound to contract under the stress of the most fundamental change he ever experienced – that change which occurred when he found himself finally enclosed within the wall of society and of peace” (Nietzsche, 1989, p. 84). In Nietzsche's view, when faced with peace (the absence of an enemy upon whom one might inflict cruelty) and social mores (proscriptions against being cruel to one's fellow citizen) a civilized human is left with only one subject upon whom he may express his aggression and satisfy his appetite for cruelty: himself. “[He] turns himself into an adventure, a torture chamber, an uncertain and dangerous wilderness” (Nietzsche, 1989, p. 85). Deprived of the possibility of expressing his aggressiveness externally, man turns inward and expresses it internally, upon himself. Thus begins the age – and for Nietzsche it is our age – of “man's suffering of man, of himself” (Nietzsche, 1989, p. 85).

This chapter explicates the logic of a computational agent-based model bearing on the willingness of perpetrator agents to conduct genocidal actions against Jewish people during World War II. Given realistic distributions of benefits and costs and sufficient time, as a joint consequence of these distributions and interpersonal influence the model readily creates agents who are avowed anti-Semites, Nazis, and perpetrators of the genocide, even transforming agents characterized initially by lower levels of anti-Semitism. Although many agents initially exhibit dissonance (i.e., a disjunction) between their attitudes and choices, toward the end of this period their anti-Semitic attitudes and choices become consonant (i.e., internally consistent). Experiments and parameter studies using this model indicate that different distributions of benefits and costs, changed legitimacy of authority, and different values of anti-Semitism of influential agents can modify the growth of prejudice, Nazism, and genocidal choices in these random-number-based Monte Carlo trials. The results clarify the conflicting interpretations of Goldhagen and Browning concerning the genocidal actions of a battalion of perpetrators and the role of propaganda in reducing moral costs. Six hypotheses that focus the testing of the model can be generalized creating insights about other genocides.

Departing from Turkish national debates around Islam, national belonging, and homosexuality during 2008–2011, this paper shows how “LGBT rights” discourses ultimately worked to position Muslim headscarf activists as against LGBT activists by rendering complex positions that do not follow easy “for vs. against” LGBT rights political formulas as “homophobic.” In return, this foreclosed potential solidarities differently injured citizens could have formed against increasing neoliberal state violence. I show that the multitude of Muslim women’s positions on the issue of LGBT rights complicates easy religious/secular binaries and illuminates how it is not only human rights discourses but also their “Western” critiques that travel transnationally. This story also contributes to current debates on postsecularism by illustrating how the same national context can house both liberal rights frameworks that can be used against pious Muslim subjects, and a monopolization of a definition of Islam for state power. Finally, I offer “politics of cruelty” and “right to sin” as alternative frameworks for imagining social justice outside of liberal rights-based politics.

This study explores how the context of a classical Christian school (CCS) interacted with a how teacher taught and how students learned and experienced a unit about World War II.

A sixth-grade class was observed during their 13-day unit on World War I. The teacher was interviewed before the unit began to understand her goals for the unit and was interviewed after for her to reflect on her teaching and student learning. All classroom documents (notes, worksheets, essays) were collected. After the unit, each student participated in a think aloud of the assessment and reflected on their experiences during the unit.

The findings suggest that teacher and students were greatly impacted by the classical Christian nature of the school. The teacher used three biblical themes to frame the unit, which caused misconceptions for students. While students learned factual information about World War II, they struggled to relate the teacher's themes to World War II.

This study adds insights about teaching and learning history in a CCS and highlights the need for more research to explore what and how students in private religious schools are learning. While the teacher's themes could have been useful organizing concepts for the material, they instead complicated student learning.

After establishing that the requirement that those criminals who stand for execution be mentally competent can be given a recognizably retributivist rationale, I suggest that not only it is difficult to show that executing the incompetent is more cruel than executing the competent, but that opposing the execution of the incompetent fits ill with the recent abolitionist efforts on procedural concerns. I then propose two avenues by which abolitionists could incorporate such opposition into their efforts.