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Journal articles on the topic 'Voluntarist'

Author: Grafiati

Published: 10 March 2023

Last updated: 31 July 2025

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1

Boespflug, Mark. "Only Light and Evidence: Locke on the Will to Believe." History of Philosophy Quarterly 38, no. 1 (2021): 1–21. http://dx.doi.org/10.5406/21521026.38.1.01.

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Abstract John Locke has been widely understood to hold that belief is under one's direct control. This doxastic voluntarism appears to be implicit in his evidentialism, his doxastic moralism, and his postulation of an ability to suspend assent. I argue, first, that interpreting Locke as a doxastic voluntarist is untenable—at odds with his conception of knowledge, probable assent, and religious belief. I also claim that interpreting Locke as a voluntarist fails to cohere with his understanding of the intellect's relation to the will. Although Passmore's voluntarist interpretation does not captu

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2

Callahan, Laura Frances. "Could God Love Cruelty?" Faith and Philosophy 38, no. 1 (2021): 26–44. http://dx.doi.org/10.37977/faithphil.2021.38.1.3.

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One of the foremost objections to theological voluntarism is the contingency objection. If God’s will fixes moral facts, then what if God willed that agents engage in cruelty? I argue that even unrestricted theological voluntarists should accept some logical constraints on possible moral systems—hence, some limits on ways that God could have willed morality to be—and these logical constraints are sufficient to blunt the force of the contingency objection. One constraint I defend is a very weak accessibility requirement, related to (but less problematic than) existence internalism in metaethics

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3

Harvey, Martin. "Hobbes's Voluntarist Theory of Morals." Hobbes Studies 22, no. 1 (2009): 49–69. http://dx.doi.org/10.1163/187502509x415247.

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AbstractTwo interpretations of Hobbes's theory of morals dominate the subject: the Egoistic Reading (ER) and the Naturalist Reading (NR). According to ER, all of Hobbes's moral concepts are self-interested at their core. According to NR, Hobbes's Laws of Nature set down genuine moral obligations/virtues both inside of the state of nature and out. This article rejects both of these interpretations in favor of a Voluntarist Reading (VR). On this reading, morality is an artifact of human endeavor, specifically covenanting. Unlike both ER and NR, VR takes seriously Hobbes's claim that there is “no

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Nugent, Paul. "Critical African Studies: A Voluntarist Manifesto." Critical African Studies 1, no. 1 (2009): 1–19. http://dx.doi.org/10.1080/20407211.2009.10530742.

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5

Kamrava, Mehran. "Revolution Revisited: The Structuralist-Voluntarist Debate." Canadian Journal of Political Science 32, no. 2 (1999): 317–45. http://dx.doi.org/10.1017/s0008423900010519.

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AbstractThere are three ideal types of revolutions: spontaneous, planned and negotiated. The role and importance of structural factors versus human agency vary according to the general category to which a particular revolution belongs. In spontaneous revolutions, both the transition and conslidation phases are heavily conditioned by prevailing structural factors, especially those that result in the weakening of ruling state institutions and the political mobilization of one or more social groups. By contrast, in planned revolutions self-declared revolutionaries take the lead in both mobilizing

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6

Yang, Andrew S. "Scotus' voluntarist approach to the atonement reconsidered." Scottish Journal of Theology 62, no. 4 (2009): 421–40. http://dx.doi.org/10.1017/s0036930609990093.

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AbstractMany studies criticise John Duns Scotus (c. 1265–1308) for reducing the atoning sacrifice of Christ to a merit of finite worth and making its atoning power completely dependent on the accepting will of God, such that if it pleased God, even a purely creaturely sacrifice of an angel or a saint would have sufficed to redeem the elect. This article discredits this sort of criticism by demonstrating that Scotus situates his argument for a finite worth of Christ's merit within the framework of his larger argument for the infinite sufficiency of Christ's merit. A cogent examination of the wa

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7

Penner, Sydney. "On Being Able to Know Contingent Moral Truths." Yale Philosophy Review 1 (2005): 4–28. http://dx.doi.org/10.5840/ypr200511.

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From Plato’s dialogue Euthyphro, we have a famous and troubling problem: is the good indeed good because it is loved by the gods, or is it loved by the gods precisely because it is good? Traditionally, most philosophers have responded to Euthyphro’s dilemma by affirming that the good is loved by God because it isgood. In contrast, John Duns Scotus, the 13th Century theologian and philosopher, is often interpreted as a voluntarist who defends the opposite claim: that the good is good because it is loved by God. In this paper, Penner argues that recent Scotus interpreters, such as Thomas William

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8

Krasnoff, Larry. "Voluntarism and Conventionalism in Hobbes and Kant." Hobbes Studies 25, no. 1 (2012): 43–65. http://dx.doi.org/10.1163/187502512x639605.

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Kant’s relation to Hobbesian voluntarism has recently become a source of controversy for the interpretation of Kant’s practical philosophy. Realist interpreters, most prominently Karl Ameriks, have attacked the genealogies of Kantian autonomy suggested by J. B. Schneewind and Christine Korsgaard as misleadingly voluntarist and unacceptably anti-realist. In this debate, however, there has been no real discussion of Kant’s own views about Hobbes. By examining the relation of Hobbes’ voluntarism to a kind of conventionalism, and through a reading of Kant’s most explicit discussion of Hobbes, in “

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9

Çera, Gentjan, Jaroslav Belas, and Eliska Zapletalikova. "Explaining business failure through determinist and voluntarist perspectives." Serbian Journal of Management 14, no. 2 (2019): 257–75. http://dx.doi.org/10.5937/sjm14-23348.

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10

Sher, Gila. "Scientific Ontology: Integrating Naturalized Metaphysics and Voluntarist Epistemology." Australasian Journal of Philosophy 97, no. 3 (2019): 618–21. http://dx.doi.org/10.1080/00048402.2019.1614080.

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11

White, Stephen J. "Against Voluntarism about Doxastic Responsibility." Journal of Philosophical Research 44 (2019): 33–51. http://dx.doi.org/10.5840/jpr201944140.

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According to the view Rik Peels defends in Responsible Belief (2017), one is responsible for believing something only if that belief was the result of choices one made voluntarily, and for which one may be held responsible. Here, I argue against this voluntarist account of doxastic responsibility and in favor of the rationalist position that a person is responsible for her beliefs insofar as they are under the influence of her reason. In particular, I argue that the latter yields a more plausible account of the conditions under which ignorance may serve as an excuse for wrongdoing.

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12

Guillery, Daniel. "HOBBES: A VOLUNTARIST ABOUT THE PERMISSIBILITY OF STATE ENFORCEMENT?" Ethics, Politics & Society 1 (May 14, 2018): 27. http://dx.doi.org/10.21814/eps.1.1.56.

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I take up the question of what argument, if any, Hobbes has for state legitimacy, which term I stipulatively use to mean the general, exclusive permission to enforce compliance with their directives or laws that states are standardly taken to have. I will argue that, contrary to what one might imagine, the ground of state legitimacy for Hobbes is not to be found in the social contract or the authorisation of the state’s subjects, but rather in the sovereign’s simply not being subject to the kind of laws that rule out enforcement for subjects. The sovereign’s right to enforce is based in exactl

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13

Chan, Rebecca. "Religious Experience, Voluntarist Reasons, and the Transformative Experience Puzzle." Res Philosophica 93, no. 1 (2016): 269–87. http://dx.doi.org/10.11612/resphil.2016.93.1.16.

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MARING, LUKE. "Occam’s Razor and Non-Voluntarist Accounts of Political Authority." Dialogue 56, no. 1 (2017): 159–73. http://dx.doi.org/10.1017/s001221731700018x.

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Certain non-voluntarists have recently defended political authority by advancing views with a two-fold structure. First, they argue that the state, or the law, is best (or uniquely) capable of accomplishing something important. Second, they defend a substantive normative principle on which being so situated is sufficient for de jure authority. Widely accepted tenets undermine all such views.

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15

Toivanen, Juhana. "Voluntarist Anthropology in Peter of John Olivi’s De contractibus." Franciscan Studies 74, no. 1 (2016): 41–65. http://dx.doi.org/10.1353/frc.2016.0000.

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Saemi, Amir, and Scott A. Davison. "Salvific Luck in Islamic Theology." Journal of Analytic Theology 8 (September 21, 2020): 120–30. http://dx.doi.org/10.12978/jat.2020-8.180008030013.

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One of the major arguments for theological voluntarism offered by the Ash’arites (e.g. al-Ghazali) involves the claim that that some of the factors upon which our salvation or condemnation depend are beyond our control. We will call this “the problem of salvific luck.” According to the Ash’arites, the fact that God does save and condemn human beings on the basis of factors beyond their control casts doubt on any non-voluntarist conception of divine justice. A common way to respond to this Ash’arite argument for voluntarism is to eliminate the role of luck in God’s judgments. But this is not th

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17

Varden, Helga. "Kant's Non-Voluntarist Conception of Political Obligations: Why Justice is Impossible in the State of Nature." Kantian Review 13, no. 2 (2008): 1–45. http://dx.doi.org/10.1017/s1369415400001217.

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In this paper, I present and defend Kant's non-voluntarist conception of political obligations. I argue that civil society is not primarily a prudential requirement for justice; it is not merely a necessary evil or a moral response to combat our corrupting nature or our tendency to act viciously, thoughtlessly or in a biased manner. Rather, civil society is constitutive of rightful relations among persons because only in civil society can we interact in ways reconcilable with each person's innate right to freedom. Civil society is the means through which we can rightfully interact even on the

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18

Bojórquez Santiago, Liliana. "Análisis de las motivaciones del voluntario en Oaxaca." Poiésis 1, no. 33 (2017): 27. http://dx.doi.org/10.21501/16920945.2494.

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Este artículo presenta un análisis de las motivaciones que llevan a las personas a hacerse voluntarias en Oaxaca, utilizando la adaptación del Inventario de Funciones del Voluntariado (IFV) de Dávila y Chacón (2005). Se aplicó el instrumento a una muestra de 143 voluntarios, 12 pertenecientes a CANICA, Centro de Apoyo al Niño de la Calle de Oaxaca, Asociación Civil, y 131 a Cruz Roja Mexicana, Institución de Asistencia Privada, delegación local Oaxaca, encontrando que el motivador más importante es la mejora del currículo, lo cual está relacionado con las características de la población encues

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19

Shevel, Kathryn. "Leave the Tensions." Journal of Reformed Theology 12, no. 4 (2018): 377–93. http://dx.doi.org/10.1163/15697312-01204007.

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AbstractJohn Calvin’s account of human agency has been criticized for its lack of a consistent intellectualist or voluntarist explanation of free will, and recent attempts have been made allegedly to smooth out Calvin’s inconsistencies. In response, I argue that the attempt to align Calvin’s theology with either an intellectualist construct or a voluntarist construct conceals all the nuances and difficulties of Calvin’s elaborate doctrine of free choice. Although Calvin upholds the primacy of the intellect as an ideal construct, his understanding of human agency is complex due to his account o

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20

Kissane, Bill. "Voluntarist democratic theory and the origins of the Irish civil war." Civil Wars 2, no. 3 (1999): 1–25. http://dx.doi.org/10.1080/13698249908402412.

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21

Forbes, James. "Contesting the Protestant Consensus." Ontario History 108, no. 2 (2018): 189–214. http://dx.doi.org/10.7202/1050594ar.

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This article challenges the premise that a Protestant consensus emerged in Upper Canada by the mid-nineteenth century by examining the persistence of politically influential, dissenting evangelical voluntarists who advocated the secularization of the clergy reserves. State- Chruch efforts were strongly contested by evangelicals who had come to believe that the purity of their faith was marked by its independence from the state as well as its revivalism. Using the Toronto-based Christian Guardian, this article traces a clash between the British Wesleyans and the generally voluntarist Upper Cana

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22

DUONG, KEVIN. "“DOES DEMOCRACY END IN TERROR?” TRANSFORMATIONS OF ANTITOTALITARIANISM IN POSTWAR FRANCE." Modern Intellectual History 14, no. 2 (2015): 537–63. http://dx.doi.org/10.1017/s1479244315000207.

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Does democracy end in terror? This essay examines how this question acquired urgency in postwar French political thought by evaluating the critique of totalitarianism after the 1970s, its antecedents, and the shifting conceptual idioms that connected them. It argues that beginning in the 1970s, the critique of totalitarianism was reorganized around notions of “the political” and “the social” to bring into view totalitarianism's democratic provenance. This conceptual mutation displaced earlier denunciations of the bureaucratic nature of totalitarianism by foregrounding anxieties over its volunt

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23

Kennedy, Susan. "Willing mothers: ectogenesis and the role of gestational motherhood." Journal of Medical Ethics 46, no. 5 (2020): 320–27. http://dx.doi.org/10.1136/medethics-2019-105847.

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While artificial womb technology (ectogenesis) is currently being studied for the purpose of improving neonatal care, I contend that this technology ought to be pursued as a means to address the unprecedented rate of unintended pregnancies. But ectogenesis, alongside other emerging reproductive technologies, is problematic insofar as it threatens to disrupt the natural link between procreation and parenthood that is normally thought to generate rights and responsibilities for biological parents. I argue that there remains only one potentially viable account of parenthood: the voluntarist accou

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24

Keenan, Dennis King. "Blanchot and Klossowski on the Eternal Return of Nietzsche." Research in Phenomenology 48, no. 2 (2018): 155–74. http://dx.doi.org/10.1163/15691640-12341389.

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Abstract What does it mean to say “Yes” to life? What does it mean to affirm life? What does it mean to not be nihilistic? One possible answer is the appropriation of finitude. But Klossowski argues that this amounts to a “voluntarist” fatalism. Though Klossowski draws attention to the temptation of “voluntarist” fatalism on the part of Nietzsche and readers of Nietzsche, he himself is tempted by redemption, i.e., by being redeemed from the weight of responsibility. Using the very “logic” of Klossowski’s own reading of the eternal return, Blanchot will call this possibility of redemption (on t

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25

Green, Michael. "Social Justice, Voluntarism, and Liberal Nationalism." Journal of Moral Philosophy 2, no. 3 (2005): 265–83. http://dx.doi.org/10.1177/1740468105058155.

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AbstractThe view that social justice takes priority over both global justice and the demands of sub-groups faces two critics. Particularist critics ask why societies should have fundamental significance compared with other groups as far as justice is concerned. Cosmopolitan critics ask why any social unit short of humanity as a whole should have fundamental significance as far as justice is concerned. One way of trying to answer these critics is to show that members of societies have special obligations to one another. This paper considers voluntarist and liberal nationalist accounts of such s

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Davidov, Guy. "The Enforcement Crisis in Labour Law and the Fallacy of Voluntarist Solutions." International Journal of Comparative Labour Law and Industrial Relations 26, Issue 1 (2010): 61–81. http://dx.doi.org/10.54648/ijcl2010005.

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Labour laws are facing an enforcement crisis: a large and increasing number of employers fail to obey them. This paper begins by putting forward a number of reasons for this development, which carries with it harsh consequences for many workers around the world. It then warns against the trend towards ‘soft law’ solutions that include a voluntarist component. Although these ‘soft’ regulations that aim to create positive incentives could certainly be useful in the labour law context, when invoked as a solution to compliance problems they translate into an unjustified lowering of standards. The

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27

Karp, David R., and Clark L. Gaulding. "Motivational Underpinnings of Command-and-Control, Market-Based, and Voluntarist Environmental Policies." Human Relations 48, no. 5 (1995): 439–65. http://dx.doi.org/10.1177/001872679504800501.

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28

Hickerson, Ryan. "What the Wise Ought Believe: A Voluntarist Interpretation of Hume's General Rules." British Journal for the History of Philosophy 21, no. 6 (2013): 1133–53. http://dx.doi.org/10.1080/09608788.2013.821594.

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Brady, Ryan J. "Aquinas the Voluntarist? An Investigation of the Claims of James Keenan, S.J." Nova et vetera 18, no. 3 (2020): 853–73. http://dx.doi.org/10.1353/nov.2020.0045.

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30

Oakley, Francis. "Will and artifice: the impact of voluntarist theology on early-modern science." History of European Ideas 45, no. 6 (2019): 767–84. http://dx.doi.org/10.1080/01916599.2019.1628583.

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31

Park, David W. "Tribute to the Voluntarist Ethos of New Media & Society: A Farewell." New Media & Society 26, no. 1 (2024): 5–6. http://dx.doi.org/10.1177/14614448231211692.

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32

Körösényi, András, Gábor Illés, and Rudolf Metz. "Contingency and Political Action: The Role of Leadership in Endogenously Created Crises." Politics and Governance 4, no. 2 (2016): 91–103. http://dx.doi.org/10.17645/pag.v4i2.530.

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Among the recent literature about leadership and crisis situations two main strands are to be observed: structuralist ones mainly treat political leaders as reactive agents who have relatively little room for maneuver, while constructivist ones put greater emphasis on the opportunities in interpreting crises. Our claim is that there is a third analytical possibility mainly neglected in recent literature that is even more voluntaristic than the constructivist approaches. In this scenario, there is no external shock; leaders do not only interpret, but also “invent” crises. To make our claim plau

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Vercellone, Adriana L. "Legitimidad política y voluntarismo: dos argumentos en favor del consentimiento tácito y la democracia." Cuestiones Políticas 37, no. 64 (2020): 223–45. http://dx.doi.org/10.46398/cuestpol.3764.16.

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Este artículo revisa la teoría “voluntarista” y su respuesta al problema de la legitimidad política. Se centra en dos versiones del voluntarismo tácito que se entienden superadores del clásico contractualismo liberal: la teoría de Simmons sobre las abstenciones y las omisiones, y el modelo de asociación voluntaria de J. Tussman. El objetivo es evaluar la plausibilidad de ambos argumentos teóricos, a la luz de las críticas contemporáneas más salientes que ha recibido el voluntarismo clásico. En cuanto a lo metodológico, el trabajo tiene dos partes bien delimitadas. La primera, reconstruye y rev

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Kimla, Piotr. "Absolutyzacja woli ludu jako źródło degeneracji ustroju demokratycznego." Studia nad Autorytaryzmem i Totalitaryzmem 44, no. 4 (2023): 25–33. http://dx.doi.org/10.19195/2300-7249.44.4.2.

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The aim of the article is to outline the distinction between the nomocratic and the voluntarist version of democracy. Based of the findings of classical political philosophy, I strive to show that democracy can also turn into tyranny, the basic feature of which is the instability of the law. The main issue I am considering is the question of how to limit the will of the people without placing any other will above people’s will. In the past, this was achieved by depoliticizing the people. Today, however, this path seems closed due to, among other things, the constant pressure on the people to t

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35

Henry, John. "Voluntarist Theology at the Origins of Modern Science: A Response to Peter Harrison." History of Science 47, no. 1 (2009): 79–113. http://dx.doi.org/10.1177/007327530904700105.

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36

Robinson, Daniel N. "Determinism: Did Libet Make the Case?" Philosophy 87, no. 3 (2012): 395–401. http://dx.doi.org/10.1017/s0031819112000253.

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Benjamin Libet's influential publications have raised important questions about voluntarist accounts of action. His findings are taken as evidence that the processes in the central nervous system associated with the initiation of an action occur earlier than the decision to act. However, in light of the methods employed and of relevant findings drawn from research addressed to the timing of neurobehavioural processes, Libet's conclusions are untenable.

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Minkoff, Debra C. "The Organization of Survival: Women's and Racial-Ethnic Voluntarist and Activist Organizations, 1955-1985." Social Forces 71, no. 4 (1993): 887. http://dx.doi.org/10.2307/2580123.

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Park, Euikyung. "Voluntarist Nationalism with the Idea of Self-Invented Nation: An Aspect of American Exceptionalism." International Area Review 8, no. 1 (2005): 129–48. http://dx.doi.org/10.1177/223386590500800107.

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Nationalism is never anything less than an invention. Where is there is a national identity that is truly natural? Where a nationalism that has not been forged in the collective imagination of a self-conscious culture? But America's sense of national self-identity is unique even by these standards, for more than any other nation America is self-invented — an express creation of a people who knew itself to be engaged in an act of self-conscious artifice. The conception of the American nation as self-constituted, as a second chance for humanity away f;om Europe's ticking historical clock, is the

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Minkoff, D. C. "The Organization of Survival: Women's and Racial-Ethnic Voluntarist and Activist Organizations, 1955-1985." Social Forces 71, no. 4 (1993): 887–908. http://dx.doi.org/10.1093/sf/71.4.887.

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PENDAS, DEVIN O. "EXPLAINING THE THIRD REICH: ETHICS, BELIEFS, INTERESTS." Modern Intellectual History 5, no. 3 (2008): 573–96. http://dx.doi.org/10.1017/s1479244308001807.

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In recent years, the historiography of Nazi Germany has taken what Neil Gregor has called a “voluntarist turn.” By this, Gregor means that the recent literature on Nazi Germany has emphasized “that the panoply of organizations actively involved in occupation and murder, the number of German men and women who actively participated in these crimes, and the range of places in which they committed them, was much, much greater than has hitherto been acknowledged.” In the first instance this voluntarist turn has meant an increased stress on the centrality of Nazi criminality and atrocity to the regi

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Paugam, Serge, Tugce Beycan, and Christian Suter. "What Attaches Individuals to Groups and Society. A European Comparison." Swiss Journal of Sociology 46, no. 1 (2020): 7–35. http://dx.doi.org/10.2478/sjs-2020-0002.

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AbstractBy extending the analytical perspective of Durkheim, we set a theoretical framework to examine social bonds at two levels: the attachment of individuals to each other and the attachment of individuals to society. We create statistical indicators for comparing European countries and also, on an exploratory basis, the regions of Switzerland. We can distinguish and validate four ideal types of attachment regimes (familialist, voluntarist, organicist and universalist). Furthermore, our analysis shows national and regional specificities.

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Abplanalp, Philippe. "Servicio voluntario — Ciclo de gestion para voluntarios." Revista Internacional de la Cruz Roja 19, no. 123 (1994): 308–9. http://dx.doi.org/10.1017/s0250569x00018033.

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Aviv Yeini, Shelly. "Whose International Law Is It Anyway? The Battle over the Gatekeepers of Voluntarism." Michigan Journal of International Law, no. 45.1 (2024): 1. http://dx.doi.org/10.36642/mjil.45.1.whose.

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Whose International Law Is It Anyway? The Battle over the Gatekeepers of Voluntarism Authors Shelly Aviv Yeini, University of Haifa Abstract International law has been ruled by the theory of voluntarism for the course of the last two centuries. It is currently being challenged by competing theories, which do not see states’ consent as the main justification for international law. The theories of naturalism, international constitutionalism, and communitarianism all consider justification for international law to lie elsewhere than the realm of consent. While each theory provides a different fra

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Blumi, Isa. "Looking beyond the Tribe: Abandoning Paradigms to Write Social History in Yemen During World War I." New Perspectives on Turkey 22 (2000): 117–43. http://dx.doi.org/10.1017/s0896634600003307.

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A common error in historico-political analysis consists in an inability to find the correct relation between what is organic and what is conjunctural. This leads to presenting causes as immediately operative which in fact only operate indirectly, or to asserting that the immediate causes are the only effective ones … In the first case there is an overestimation of mechanical causes, in the second an exaggeration of the voluntarist and individual element (Gramsci 1971, p. 178).

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Oakley, Francis. "Voluntarist theology and early-modern science: The matter of the divine power, absolute and ordained." History of Science 56, no. 1 (2017): 72–96. http://dx.doi.org/10.1177/0073275317722241.

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This paper is an intervention in the debate inaugurated by Peter Harrison in 2002 when he called into question the validity of what has come to be called ‘the voluntarism and early-modern science thesis’. Though it subsequently drew support from such historians of science as J. E. McGuire, Margaret Osler, and Betty-Joe Teeter Dobbs, the origins of the thesis are usually traced back to articles published in 1934 and 1961 respectively by the philosopher Michael Foster and the historian of ideas Francis Oakley. Central to Harrison’s critique of the thesis are claims he made about the meaning of t

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Dukes, Ruth. "Voluntarism and the Single Channel: the Development of Single-Channel Worker Representation in the UK." International Journal of Comparative Labour Law and Industrial Relations 24, Issue 1 (2008): 87–121. http://dx.doi.org/10.54648/ijcl2008005.

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Abstract: As a contribution to the debate on the possibility of an end to single-channel worker representation in the UK, this paper seeks to explain the persistence of single-channel representation in Britain throughout the twentieth century. It explores the meaning of the term ‘single channel’ generally, and in the British context, and examines the possibility of a causal relationship between the voluntarist approach to the regulation of industrial relations and the persistence of single-channel representation. The focus of the paper is on the Second World War and its aftermath, and the deci

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Belizón, María Jesús. "Employee voice in Spanish subsidiaries of multinational firms." European Journal of Industrial Relations 25, no. 1 (2018): 75–90. http://dx.doi.org/10.1177/0959680118776076.

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Employee voice in multinational companies has been mainly studied in voluntarist, Anglophone industrial relations systems, and much less in other European countries. This article examines employee voice in foreign-owned multinational companies operating in Spain, using a sample of over 240 companies. It identifies the determinant factors in employee voice at macro and micro levels. The findings are interpreted in a comparative perspective, considering those approaches predominantly used in Anglophone and other west European countries, such as France and Germany.

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Hansen, Nana Wesley, and Åsmund Arup Seip. "Government employers in Sweden, Denmark and Norway: The use of power to control wage and employment conditions." European Journal of Industrial Relations 24, no. 1 (2017): 73–89. http://dx.doi.org/10.1177/0959680117708371.

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How do government employers exercise power in highly voluntarist bargaining models? In this article, we analyse the potential power of public employers in Sweden, Denmark and Norway and examine how they use this potential. We call attention to three areas in which government employers exercise power: direct political intervention, attempts to decentralize wage bargaining and control of wage movements. We argue that government employers in the three countries have similar institutional capacities for power, but their ways of exercising power vary according to political norms and practice.

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Yi, Jongsik Christian. "Dialectical Materialism Serves Voluntarist Productivism: The Epistemic Foundation of Lysenkoism in Socialist China and North Vietnam." Journal of the History of Biology 54, no. 3 (2021): 513–39. http://dx.doi.org/10.1007/s10739-021-09652-7.

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Leib, Ethan J. "Responsibility and Social/Political Choices about Choice; or, One Way to be a True Non-voluntarist." Law and Philosophy 25, no. 4 (2006): 453–88. http://dx.doi.org/10.1007/s10982-005-3220-x.

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