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Purpose This study aims to explore the role of sustainable fashion knowledge in shaping individual sustainable responsibility within the dynamic landscape of the fashion industry from a novel perspective, by exploring the intricate interplay between sustainable fashion knowledge, emotional and spiritual sustainable capacities. Design/methodology/approach A quantitative study was used, and a causal model with partial least squares structural equation modeling was developed. A total of 211 valid responses were obtained, and data were analysed to confirm the proposed hypotheses. Findings The findings confirm the positive impact of sustainable fashion knowledge on individual sustainable responsibility, mediated by both spiritual and emotional sustainable capacities. This study underscores the significance of individuals in influencing societal norms, prompting fashion companies to adopt sustainable practices. Research limitations/implications The proposed conceptual framework integrates insights from the emotional and spiritual knowledge dynamics. This study uncovers the pathways through which individuals contribute to a more sustainable society. Originality/value The study not only advances the understanding of sustainable fashion practices but also provides actionable insights for policymakers, businesses and individuals seeking to foster a culture of sustainability in the fashion ecosystem.

The aim of this article is to illustrate the securitization processes of the Covid-19 in Greece and the impetus they gave for the anew securitization of migrants and refugees. It is argued that their connectedness became feasible through their discursive presentation as a 'double crisis'. The central argument of this article is that two sub-components of the securitization of Covid-19 were also securitized, individuals and individual responsibility. The article hence posits the argument that these processes resulted in a quadruple securitization. More specifically, the discourse analysis conducted in speech acts of government and scientific actors reveals that migration and the refugee issue, Covid-19, individuals and individual responsibility are successfully securitized as there are all these elements articulated by the Copenhagen School – existential threats, securitizing actors, referent objects, emergency measures and audience acceptance – that make the securitization of each above issue successful. What is introduced and supported here, then, is that these securitization processes prompted the emergence of a new security apparatus in Greece.

Much has been written about climate change from an ethical view in general, but less has been written about it from a libertarian point of view in particular. In this paper, I apply the libertarian moral theory to the problem of climate change. I focus on libertarianism’s implications for our individual emissions. I argue that (i) even if our individual emissions cause no harm to others, these emissions cross other people’s boundaries, (ii) although the boundary-crossings that are due to our ‘subsistence emissions’ are implicitly consented to by others, there is no such consent to our ‘non-subsistence emissions’, and (iii) there is no independent justification for these emissions. Although offsetting would provide such a justification, most emitters do not offset their non-subsistence emissions. Therefore, these emissions violate people’s rights, which means that they are impermissible according to libertarianism’s non-aggression principle.

In a period when care is being cast as an individual responsibility there is a need to invigorate analyses of caring capacity, of the factors and relations that make care possible. This paper develops caring-with as an analytic to guide analyses of caring capacity. Caring-with brings feminist care ethics together with assemblage thinking. It innovates from Tronto's identification of \"caring with\" as the fifth phase of care to figure care as a generative sociomaterial relation that is productive of and emergent through assemblages of actors who are not always supportive of care. Caring-with advances three frames for conceptualising caring capacity. First, caring-with situates care in a sociomaterial and performative frame. Second, it places care in a temporal frame, speaking to the historical and generative depth of relations that are the foundation and future of care. Third, it theorises the production and translation of care across space. These concepts are empirically examined through the caring experiences of single older women living in precarious housing in Sydney, Australia. Interviews with these women show how housing assemblages shape the emergent potential for care, co-constituting the capacity for individuals to take part in caring practices (for self and others) and to achieve basic care needs (including needs for food, energy, and appropriate housing). Caring-with provides a framework for conceptualising caring capacity in unequal worlds and illuminates the adaptive and creative agencies that generate and hold care together. It also points to new ways of conceptualising caring responsibility as a distributed achievement. Finally, caring-with suggests an approach to conceptualising housing within care research.

Antimicrobial resistance (AMR) is one of the latest issues to galvanise political and financial investment as an emerging global health threat. This paper explores the construction of AMR as a problem, following three lines of analysis. First, an examination of some of the ways in which AMR has become an object for action—through defining, counting and projecting it. Following Lakoff’s work on emerging infectious diseases, the paper illustrates that while an ‘actuarial’ approach to AMR may be challenging to stabilise due to definitional and logistical issues, it has been successfully stabilised through a ‘sentinel’ approach that emphasises the threat of AMR. Second, the paper draws out a contrast between the way AMR is formulated in terms of a problem of connectedness—a ‘One Health’ issue—and the frequent solutions to AMR being focused on individual behaviour. The paper suggests that AMR presents an opportunity to take seriously connections, scale and systems but that this effort is undermined by the prevailing tendency to reduce health issues to matters for individual responsibility. Third, the paper takes AMR as a moment of infrastructural inversion (Bowker and Star) when antimicrobials and the work they do are rendered more visible. This leads to the proposal of antibiotics as infrastructure—part of the woodwork that we take for granted, and entangled with our ways of doing life, in particular modern life. These explorations render visible the ways social, economic and political frames continue to define AMR and how it may be acted upon, which opens up possibilities for reconfiguring AMR research and action.

Previous literature has shown contradictory results regarding the relationship between economic liberalism at the country level and firms' engagement in corporate social action (CSA). Because liberalism is associated with individualism, it is often assumed that firms will engage in mostly symbolic rather than substantive social and environmental actions; in other words, they will practice \"greenwashing.\" To understand how cultural beliefs in the virtues of liberalism affect the likelihood of greenwashing, we disentangle the effects of the distinct and co-existing beliefs in the virtues of economic liberalism. We begin by conducting an exploratory qualitative analysis of managers' sentiments on this matter, based on a focus group methodology. We then use these investigative elements to articulate a comparison of the conflicting theoretical arguments: in liberal contexts, are firms, as social entities, inherently selfish or pro-active when it comes to CSA? We empirically test our hypotheses on a large-scale dataset. Finally, we show paradoxically that in countries where beliefs in the virtues of competition are strong, firms are more likely to greenwash, while in countries where beliefs in the virtues of individual responsibility are prominent, firms are more likely to focus on concrete actions. These findings suggest that in contexts where weak governments are seen as ideal, firms might feel the need to step into fill institutional voids, in contexts in which competitive mindsets dominate, this tendency is counterbalanced.

Social networks play an important role in helping people find employment, yet extant studies have argued that unemployed ‘job-seekers’ rarely engage in ‘networking’ behaviours. Previous explanations of this inactivity have typically focused on individual factors such as personality, knowledge and attitude, or suggested that isolation occurs because individuals lose access to the latent benefits of employment. Social stigma has been obscured in these debates, even as they have perpetuated stereotypes regarding individual responsibility for unemployment and the inherent value of paid work. Drawing on in-depth interviews with 80 unemployed Australians, this article argues that stigma-related shame is an important factor in networking decisions. First, it demonstrates that stigma is ubiquitous in the lives of the unemployed. Second, it identifies withdrawal from social networks and disassociation from ‘the unemployed’ as two key strategies that unemployed people use to manage stigma-related shame, and shows how these strategies reduce networking activities.

A growing body of literature has thought to draw the link between Islamic ethics and environmental stewardship to explain the foundational principles of why humans should care about the environment, which gave rise to the coining of the term \"Eco-Islam\". But only recently have we started to witness the birth of empirical examinations of the Eco-Islam concept, going beyond the why principles and so explaining what is meant by the environment, the role of humans towards it, and its regard as explained in the holy book of Muslims—the Qur'an. However, these foundational (why and what) principles do not suggest specific behavioural actions. This study conceptually and methodologically advances the existing literature from the belief (why and what) level of Islamic teachings about the environment to the action level by addressing questions such as: how can we take our belief of \"Eco-Islam\" to actually guide behaviours and outcomes? And in which business contexts are these behavioural principles more immediately applicable? To achieve this, we have undertaken qualitative research to analyse the content (i.e. verses) of the holy Qur'an. Our findings yield a framework that proposes key behavioural application principles (how) of Eco-Islam. Examples of practical applications of the framework and policy implications are discussed.

The spread of misinformation online is a global problem that requires global solutions. To that end, we conducted an experiment in 16 countries across 6 continents ( N  = 34,286; 676,605 observations) to investigate predictors of susceptibility to misinformation about COVID-19, and interventions to combat the spread of this misinformation. In every country, participants with a more analytic cognitive style and stronger accuracy-related motivations were better at discerning truth from falsehood; valuing democracy was also associated with greater truth discernment, whereas endorsement of individual responsibility over government support was negatively associated with truth discernment in most countries. Subtly prompting people to think about accuracy had a generally positive effect on the veracity of news that people were willing to share across countries, as did minimal digital literacy tips. Finally, aggregating the ratings of our non-expert participants was able to differentiate true from false headlines with high accuracy in all countries via the ‘wisdom of crowds’. The consistent patterns we observe suggest that the psychological factors underlying the misinformation challenge are similar across different regional settings, and that similar solutions may be broadly effective. Across 16 countries, this research finds consistent cognitive and social predictors of COVID-19 misinformation susceptibility, and shows how accuracy prompts and literacy tips reduce misinformation sharing and how wisdom of crowds can identify false claims cross-culturally.