Anti-corruption efforts struggle against the perverse aptness of corruption in satisfying that prerequisite of government which is control. Anti-corruption efforts also fall victim to the function it serves as a tool of politics. From this perspective, this chapter derives a pessimistic view on the prospects of anti-corruption efforts that are narrowly defined, on which I present some concluding considerations. They vouch for a broader approach to the question of corruption, and they touch upon the idea of modernity and one of its key ingredients: the possibility of human agency.

This chapter works through Romans 10 and Galatians 3:10–14 in conversation with other early Jewish evidence, arguing that Paul is participating in a long-standing Jewish debate about the relationship between repentance and Israel’s redemption. Specifically, will Israel’s repentance initiate the restoration or will God’s redemptive intervention produce Israel’s repentance? Paul comes down squarely on the latter side, arguing for a divinely-initiated redemption through the obedient fidelity of Jesus, whose status and authority as “the just one”—the figure divinely appointed to bring about redemption—was validated by the resurrection. In the process, this chapter provides an elegant solution for the longstanding problem of how to understand Paul’s citations of Lev 18:5 and Deut 30:12–14 in these passages.

In this chapter we suggest that a fundamental shortcoming of the meaningful work scholarship is the neglect or misrepresentation of employee agency. Indeed, when employee groups, teams and communities are mentioned in the literature, they are associated with the formal work organisation – not informal self-organised groups, teams and communities among workers. This position turns a blind eye to the politics of working life and the multi-layered consequences of the interplay between structure and agency. Addressing this issue, this chapter argues that employers seldom provide workers with meaningful wage labour for its own sake; to the extent meaningful work exists, workers mainly capture it with the help of informal self-organisation and trade unions. Therefore, in this chapter we stress the importance of employee agency in the politics of working life for attaining meaningful wage labour.

This chapter examines research about recruitment to political and new religious movements from the 1960s, 70s, and 80s, contrasting those results with the meager research base on participants in QAnon, noting similarities and differences. The major finding from the earlier research was that young people participated of their own volition as an expression of their human agency. They were not “brainwashed”. This key finding is generally applicable to QAnon participants, although QAnon devotees are typically older and often were recruited through social media and the internet. Social psychological theories such as “foot-in-the-door” and what happens when prophecies fail are applied to QAnon recruitment as well. The chapter ends with suggestions for research needed to fully understand QAnon recruitment.

The focus on supply shocks may have obscured the importance of such other factors as institutions, ideas, culture, leaders, and human agency. Certainly these can lead to bad outcomes – bad leaders usually produce bad outcomes – but with rare exceptions they matter only at the margins. Elites will use established institutions to maintain their position against an adverse shock, but those institutions will yield to a big enough shock. Institutions, then, are endogenous, as are leaders (bad ones are overthrown or defeated) and human agency (although crowds, especially acting through markets, are usually wiser than individuals). The salient exceptions are culture and systemic ideas. We have convincing examples of how initially adaptive cultural traits – e.g., of male supremacy or interpersonal distrust – can persist over generations and affect how societies respond to shocks. And systemic ideas about how the world works can prescribe bad or good ways of responding to a crisis such as the Great Depression. Institutions, ideas, culture, leaders, or human agency clearly matter, but supply shocks almost always matter more.

Chapter 5 synthesises our analysis and identifies targeted normative reforms. ASEAN leaders will eventually need to defy political demands for protectionism to establish a stable foundation for economic growth as they harness the development potential within the ASEAN region. The inauguration of the Regional Comprehensive Economic Partnership Agreement (RCEP) provides a golden opportunity for ASEAN members to deepen trade and investment liberalization among themselves to maximize the RCEP’s true potential: the synthesis of extra-ASEAN and intra-ASEAN economic flows. What seems essential in soliciting cooperation from ASEAN members is to gradually expand shared grounds and consolidate the ASEAN identity pronounced in the ASEAN Charter. By embracing a constructivist logic, ASEAN members need a new paradigm of integration based on trust and confidence in their common market project. Touting human agency and soft law, ASEAN leaders can rebalance domestic political economy and collective economic interests, thereby synthesizing global and regional (ASEAN) value chains and linking a single ASEAN market to the global market.

In this chapter, the philosophers Oliver Mueller and Boris Essmann address AI-supported neurotechnology, especially Brain–Computer Interfaces (BCIs) that may in the future supplement and restore functioning in agency-limited individuals or even augment or enhance capacities for natural agency. The authors propose a normative framework for the evaluation of neurotechnological and AI-assisted agency based on ‘cyberbilities’. These are capabilities that emerge from human–machine interactions in which agency is distributed across human and artificial elements. The authors conclude by providing a list of cyberbilities that is meant to support the well-being of individuals.

The path-breaking achievements of the past century offer grounds for cautious hope. Over the coming decades, economic and technological interdependence will continue to intensify, binding the interests of the world’s peoples even more tightly together than today. As nations and regions find themselves increasingly “in the same boat,” win-win solutions among them are likely to become more self-evidently attractive. To be sure, the possibility of failure is ever-present and very real. Building more effective instruments for planet-level governance will prove exceedingly hard, and we can expect plenty of disheartening setbacks along the way. But the evidence from the past, and the plausible trajectory of challenges and incentives that await us in the coming century, suggest that it can be done.

Four planet-level dangers loom over humankind in the coming hundred years, requiring solutions that can only be achieved through planet-level strategies and instruments. Reversing climate change requires a concerted effort among all the world’s peoples to decarbonize their economies and energy systems as swiftly as possible, while ramping up new technologies for removing accumulated carbon dioxide. Nuclear weapons will continue to pose an existential threat as long as nations vie with each other in a zero-sum competition for power and dominance. Naturally occurring or bioengineered pandemics threaten human well-being, and can only be mitigated via a comprehensive system of global regulation. Artificial intelligence proffers many tantalizing benefits, but will also create extreme risks unless humankind finds ways to control the development of these powerful machines. The historical track record suggests that these challenges, while daunting, can realistically be surmounted by concerted action.

To say that human beings are creatures is to say that they are finite, fallible, and defined by their need of others to nurture and support them. It is to understand that people must learn to receive and then share again the life that they have been given. This places people in positions of vulnerability that are often hard to bear. This chapter explores the contours of creatureliness, and examines the character of our interdependence while also describing the communal conditions that are necessary if the vulnerability of people is to be honored rather than violated. Put another way, to live into our creaturely condition it is important for people to exercise forms of power that are modelled on the love of God made incarnate in Jesus. Characterized this way, creatureliness is humanity’s way of participating in the divine love that creates and sustains all of life.

Early in the nineteenth century, the planetary Earth emerged as a new object of fascination across the Western world, upending Biblical authority and intertwining the once-separate orders of human and natural history. The industrial and imperial energies released by the emergence of Earth into human consciousness launched chains of causality leading to the Anthropocene, chains that bind us to this earlier era even as the Anthropocene cuts us off from its grounding assumptions. As natural scientists from Buffon and Hutton to Humboldt, Lyell and Darwin elaborated Earth’s evolutionary development and the ecological interdependences of living systems, political economists wrestled with the resulting problem: Do human beings have planetary agency? Their epochal decision to admit such agency in theory even while denying it in practice would bequeath us an unresolved legacy of metaphysical terror – as well as a role for literary artists in reimagining the horizon of the human.

The chapter suggests that personal data law includes contradictory views of personhood because it presupposes an autonomous person but a non-autonomous person is also protected.

Dewey encourages schools to become more than places where students learn basic and advanced skills, develop a range of creative and scientific abilities, engage in inquiry and dialogue, nourish desirable dispositions and habits, and, on occasions, listen to lectures and presentations. In addition, he nudges schools away from the belief that ethical education is a discrete part of the curriculum. Instead, he explains that ethical growth occurs daily at school. In ordinary activities, all students are encouraged to develop the “power to share effectively in social life” (MW 9, 370). Moreover, instead of urging schools to focus largely on students and educators as individuals, he encourages them to help everyone recognize that they are considerably more than an individual; they are a social being who should enjoy human interactions and responsibilities including: coteaching, cooperative learning, and, in the process, becoming a more conscious and contributing member of school and external groups.

This chapter concludes by responding to some of the controversies about artificial intelligence and possible criticisms of AI legal neutrality. It argues that AI legal neutrality is important regardless of whether AI broadly achieves superhuman performance, and that the law would not want to constrain AI development for protectionist reasons. It further argues that AI legal neutrality is a coherent principle for policymakers to apply, even though it allows the law to treat AI and people differently and will sometimes be at odds with other regulatory goals. Finally, it discusses some of the risks and dangers of AI and argues these are susceptible to management with appropriate legal frameworks.