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The debate about corporate purpose is a recurring one that has re-emerged today. What should be the guiding principles of business: the pursuit of profit or a contribution to public interest? We trace key elements in this debate in Britain and America, from the interwar years, when John Maynard Keynes and Adolf Berle made important contributions, to the 1970s, when events ushered in a return to laissez-faire and the rise to dominance of the shareholder primacy model of corporate governance and purpose, to today. Both the earlier and the current debates are centered around whether we see business institutions as strictly private entities, transacting with their suppliers, workers, and customers on terms agreed with or imposed upon these groups, or as part of society at large and therefore expected to contribute to what society deems to be its interests. Whether current developments will ultimately produce a shift in corporate purpose akin to the one that followed the Second World War remains to be seen. But the parallels to the interwar debates, and the uncertain economic, political, and social environments in which they took place, are striking. Our objective is to see what might be learned from the past to inform the current direction of thought concerning capitalism and corporate purpose.

The problems produced by changes in agricultural and food manufacturing practices, which have resulted in increases in reported cases of food‐borne illness, are discussed in relation to Salmonella, Campylobacter jejuni, Clostridium botulinum, Aeromonas hydrophila, Listeria monocytogenes and Yersinia enterocolitica. Those areas where further research is urgently required in order to understand and reduce food‐borne microbial illness are examined, and solutions proposed.

Aarhus Kommunes Biblioteker (Teknisk Bibliotek), Ingerslevs Plads 7, Aarhus, Denmark. Representative: V. NEDERGAARD PEDERSEN (Librarian).

Given the backdrop of a global influx of refugees and high numbers of youth under the age of 18 among counts of forcibly displaced persons, this chapter examines the literature on educational experiences among resettled refugees in Western countries. Young refugees typically face a complex set of unique challenges and adversities including disruptions in their schooling, displacement, exposure to potentially traumatic events, and resettlement stressors. Youth and parent interactions with schools are influenced by linguistic and cultural differences, which can make it difficult to communicate and advocate for young refugees' educational needs. The chapter provides a review of educational literature on resettled refugee youth. We use a socioecological framework and offer a protective and promotive lens, including psychosocial issues, to consider for school-based prevention and intervention programs. The chapter builds upon Pastoor (2015), who advocated a holistic approach with refugee students in school-based settings.

It has often been said that a great part of the strength of Aslib lies in the fact that it brings together those whose experience has been gained in many widely differing fields but who have a common interest in the means by which information may be collected and disseminated to the greatest advantage. Lists of its members have, therefore, a more than ordinary value since they present, in miniature, a cross‐section of institutions and individuals who share this special interest.

Mead's notion of “reflexivity” is one of his key ideas. Our mind “bends” or “flexes” back to itself in this process. Mead argues that universal ideas were first attained reflexively when humans could understand their own communications; for example, when the primate mother could both indicate to her children where food was and also give herself the same message. These two cases, viewed together, constituted the first “universal” (for Mead). This contrasted with the traditional theory of universals, which had the knower abstracting the universal idea, i.e. the “essence,” from a group of particulars. Mead's universal is not essentialist but linguistic. It is syntactic and not ontological. This allowed him to sidestep the problem of essences (since no one could find any, anyway). Mead's version shows how reflexivity may have first originated, in the evolutionary process, though he does not actually prove this. I examine reflexivity itself here, singling out several varieties. I look at self-referencing pronouns (especially “I”) and show how Cooley's observations of his daughter's use of pronouns clarified this process. I also examine the reflexivity of recognizing one's own face in the mirror. Mead said the body could not be reflexive, but self-recognition in a mirror is a form of bodily reflexivity. And there are several others, for example the varieties of bodily meditation, that Mead missed. Recognizing this reflexivity introduces the body (and, therefore, gender) early in Mead's theory, rather than late, as he has it. This point also opens him to a badly needed infusion of feminist thought, such as that of Nancy Chodorow. The self-recognizing mirror face is, as Lacan points out, “all smiles.” This insight also introduces emotion early into Mead. As it is, he has emotion late, as a kind of afterthought. This paper then promotes a badly needed feminization of Mead.

To begin this paper provocatively I will put forward the opinion that information work in any field is always largely empirical; information work in a technology cannot be anything else but empirical. It is impossible to organize an information service for a technology until the broad outline of the technology itself has been understood and assimilated. This being so, it is only possible to speak to any purpose on information work in a technology if, at each stage, some specific technology is used as a framework of reference; the only such framework known to the present author is that provided by the ceramic industry. It has been objected that the ceramic industry cannot provide a broad enough framework to give interest to an audience drawn from other industries; I hope to be able to show that this objection is not valid. To do so, the term ‘ceramics’ must first be defined.

This paper does not pretend to introduce anything which has not been said at greater length before, but it may prove useful to the extent that it attempts to collect together associated aspects of the utilization of foreign literature.

All items listed may be borrowed from the Aslib Library, except those marked, which may be consulted in the Library.

This chapter analyses the degree to which the UK Higher Education (UKHE) Sector can offer spaces for students to critically reflect on topics relevant to activist criminology such as zemiology or abolitionism as opposed to constructing the criminal justice system (CJS) as a natural solution for crimes and social harms. This chapter argues for the importance of this topic due to deepening institutional links between universities and criminal justice agencies in the name of professionalisation for the latter (Hallenberg & Cockroft, 2017). This chapter proposes that to avoid criminology curricula merely reproducing the priorities and solutions of the CJS, it should turn to the liberatory pedagogy of Paolo Freire (1996). This includes teaching practices to encourage recognition of social movements and resistance against harms of states, corporations, or the CJS as legitimate foci in the criminology curriculum.