We advance the concept of structural integrity as a minimal yet indispensable bulwark against democratic backsliding. Structural integrity offers a normative framework for understanding how public administrations can uphold their democratic commitments when elected governments themselves become sources of distortion. It captures the systemic capacity of administrative institutions to remain aligned with democratically authorized principles even under political pressure. By weaving together legal mandates, professional norms, organizational routines, and cultural safeguards, structural integrity transforms bureaucratic neutrality from traditional passive obedience into a form of bounded normative agency that actively sustains impartiality, accountability, transparency, efficiency, and the rule of law. This conception charts a third path between bureaucratic inertia and politicized resistance, showing how administrative institutions can withstand corrosive populist directives without asserting political autonomy. In this way, structural integrity illuminates how democracy can endure through principled administrative practice, even when the political environment turns hostile to its core values. Points for practitioners Structural integrity enables agencies to uphold democratic values under political pressure by sticking to existing statutes, professional standards, and routines. When mandates are vague or leaders demand favoritism, officials can lawfully interpret rules through established norms, document decisions, and publish clear criteria and data to enable oversight. Coordinated use of legal advisors, independent bodies, and open-data reporting can neutralize politicization without obstructing policy. This capacity must be cultivated through institutional design, training, and the continuous reinforcement of internal controls.

This study examines the integration of the Islamic pedagogical principle Sami’na wa Atho’na (“we hear and we obey”) with Indonesia’s Merdeka Belajar Curriculum to strengthen character education under the Profil Pelajar Pancasila framework. Through a qualitative descriptive approach, the research comprises three phases: a theological-literature review of Qur’anic and classical sources to map the spectrum of Sami’na wa Atho’na beyond passive obedience; ethnographic fieldwork in pesantren, madrasah, and Islamic schools to identify pedagogical manifestations and distortions; and a triangulation synthesis validated by experts via focus group discussions. Findings reconceptualize Sami’na wa Atho’na as “enlightened obedience,” a meta-competency foundational to disciplined autonomy, ethical commitment, and internalized integrity. This framework bridges the apparent dichotomy between obedience and learner freedom, providing practical guidelines for policymakers, teacher training institutes, and PAI teachers. The study affirms that reasoned obedience underpins responsible independence, ensuring that freedom in learning becomes purposeful, ethical, and sustainable.

ABSTRACT This article examines the implementation of mamlakhtiyut (Israeli republicanism) through the Israeli Government Yearbook (1949-1962), an annual publication that integrated practical information with narrative overviews of national achievements and challenges, aiming to involve citizens in the state's broader missions. The article explores the connection between the state's role as the primary source of authority and national identification, and the attempt to encourage citizens to see themselves as active stakeholders, engaged in pursuing the common good rather than exhibiting passive obedience. While the yearbook primarily targeted an elite audience and excluded other segments of society, it sought to cultivate a specific form of participatory citizenship, rooted in national identification and a sense of partnership. The analysis explores how the yearbook aligned with the foundational principles of mamlakhtiyut, examines its rationale and intended readership, explores the discourse around it, and delves into the introductory articles by Prime Minister David Ben-Gurion. Finally, it situates this case within a broader context, offering insights into its wider implications.

Clinical and neuroimaging predictors of benzodiazepine response in catatonia: A machine learning approach

In the present chapter I shall highlight the conflicting readings that the reformers John Calvin and John Knox made of the doctrine of passive obedience and that of active resistance to the authorities found in the Bible, and the impact they had on the reformation of the Church in sixteenth-century England and Scotland. Furthermore, I shall succinctly discuss how such readings contributed to the political and philosophical debate of the day that legitimized the ousting of regimes that arbitrarily imposed a faith Knox believed idolatrous, and beckoned the dawn of modern democratic regimes. In addition, I extended the present discussion to include both the role the Scottish humanist and reformer George Buchanan played in historical events ensuing the reformation of the Church of Scotland, after his short stay in Portugal, where he was persecuted and condemned for heresy by the Lisbon Inquisition, as well as that of Robert Reid Kalley, a Scottish doctor who was also persecuted for his proselytizing endeavours in Madeira, in mid-nineteenth century, as I believe they both contributed to enlighten many Portuguese regarding the tolerability of arbitrary powers, both ecclesiastic and civil.

Abstract Mass suicides in late seventeenth-century Russia have typically been seen as desperate responses to Patriarch Nikon’s liturgical reforms. Convinced of the imminent end of times ordinary men and women took their own lives rather than to succumb to the world of Antichrist. Michels argues that mass suicides can only be understood by probing into the specific religious, social, and administrative environments in which they occurred. He offers a comparative microhistory of self-immolations on both sides of the Russo-Swedish border with very different populations, one Finnish-Lutheran, the other Russian-Orthodox. Both scenarios had several features in common: apocalyptical preachers demonizing official church and religion; flight from village communities and isolation in remote locations; the preponderance of women and children; almost complete illiteracy; and a remarkable heterogeneity of motivations (ranging from enthusiastic embrace to passive obedience). The suicides occurred exclusively in peasant milieux traumatized by radical changes: the horror of the Swedish-Russian War (1656–1658); the fortification of the border (conscription, forced labor, and exorbitant taxes); church-led campaigns against paganism and traditional religious autonomies; and sudden integration into new administrative structures. Few of those who perished in the fires knew anything about Patriarch Nikon’s liturgical reforms; as in the mass suicide of American cult members in Jonestown, Guyana (1978) many of the victims died involuntarily.

While changes in Chinese Communist Party (CCP) recruitment are generally described as different phases focused on recruiting either “reds” or “experts,” giving more or less weight to political or technical criteria, we instead stress the importance of changing understandings of political loyalty to examine these evolutions. By tracing these changes throughout the party's 100 years, we show that how the party understands loyalty is largely strategic, detached from a purely ideological approach. The CCP has alternatively approached loyalty in ascriptive terms, based on class background, and behavioural ones, looking at active displays of loyalty or passive obedience. The level and form of activism expected from party members and cadres have also dramatically changed over time. Relying on recruitment data, this article shows that it is paradoxically during periods of party expansion that the CCP becomes more politically demanding with its members.

With the rapid development of information technology, the traditional single classroom teaching and passive learning methods of students can no longer meet the needs of all-round development of college students, and its urgent need to integrate with information technology. This article is aimed at the problem of lagging feedback on training results in the traditional teaching model, teachers' active control, students' passive obedience, ignoring the development of students' personality in college football classrooms, and the inability to carry out personalized tracking and quantitative improvement of the training process of students' related abilities. We constructed a college football classroom practice teaching system model based on big data analysis from the perspectives of establishing big data teaching resources, and implementing personalized resource recommendation, optimizing the traditional teaching process, integrating quantitative training, measurement and recording, implementing quantitative intervention, etc. Colleges and universities have carried out experimental observations. Through continuous observation and comparison, it is found that college football classroom practice teaching under big data is more conducive to improving students' football skills and theoretical level than traditional teaching. This model makes full use of the advantages of big data and the combination of practical teaching methods, which can bring students a different learning experience and obtain good teaching effects. It has guiding and reference significance for college football practical teaching.

ABSTRACT Citizenship education has been an explicit part of the universal education system in contemporary China. Using data from an original nationwide survey conducted in 2018, this study tests the hypothesis that the longer the intensity of exposure to citizenship education, the more citizens are influenced by a state-led conception of citizenship characterized by passive obedience and loyalty to the state. The study finds mixed results in that citizenship education is effective at lower educational levels, but at higher levels it is not only less effective, but instead may foster (or at minimum, does not deter) more active conceptions of citizenship.

William Gibson is Professor of Ecclesiastical History and Director of the Oxford Centre for Methodism and Church History at Oxford Brookes University and a prolific scholar of late seventeenth- and eighteenth-century English religious history. This study of Samuel Wesley, father of John and Charles, sets him in the context of the tumultuous forty years of what Gibson describes as ‘the long Glorious Revolution’. These years saw the Roman Catholic James II's removal, a first step away from an English Anglican confessional state by granting toleration to Dissenters, a failed attempt to ‘comprehend’ moderate Dissenters in the Church of England, initiatives to improve that Church's pastoral effectiveness and the nation's godliness, and the succession of a German Lutheran king, all against the background of war against France and political unrest at home. They were challenging times for High Church Anglicans like Samuel Wesley senior.Treating Samuel Wesley as a significant figure in his own right, Gibson illustrates how an early eighteenth-century small-town clergyman, apparently far from centres of power, might be caught up in national issues that powerfully impacted on his beliefs and religious practice, his daily and family life, and political allegiances. Gibson's familiarity with the period has enabled him to find new manuscript sources illustrating Wesley's close involvement with these issues, and throwing new light on his well-known difficulties with his Epworth parishioners, his imprisonment for debt, and the vicissitudes of his marriage to Susanna. This helps us to appreciate Wesley in a broader context.Gibson depicts Samuel Wesley's life as a series of crises, for others as well as himself. After discussing why this son and grandson of Dissenters conformed to the Church of England in 1684, he considers the personal complexities for Wesley of the national events of the years 1688–95. His Oxford college, Exeter, was threatened with a Roman Catholic takeover. When ordained deacon in August 1688, his oath of allegiance was to James II, but five months later when ordained priest, he rejected his oath to James in favour of William and Mary, while Susanna, his wife of three months, remained loyal to James. He was dismissed from his curacy, disliked being a naval chaplain, and, with a growing family, was short of money. Aristocratic influence and royal patronage secured his appointment in 1695 as rector of the remote Lincolnshire town of Epworth. He became a reforming incumbent, implementing, in consultation with the Society for the Promotion of Christian Knowledge (SPCK), the then leading Anglican ginger group, contemporary strategies to raise moral standards and deepen lay piety. Unfortunately, he alienated many of Epworth's leading residents. Additionally, he was a poor financial manager, and his High Church Tory political sympathies alienated Whig opponents, contributing to his imprisonment for debt, and raised the suspicions of his new Whig-sympathizing bishop, William Wake. However, he had a strong local and national Tory High Church support network, which rallied to handsomely pay his debts. Wesley regretted Wake's eirenic attitude to Dissenters, and lack of support for his initiatives to enforce moral and spiritual discipline in Epworth. Nationally, Wesley emerged briefly as a leading figure in the tumultuous events of Dr Sacheverell's impeachment and the Church's 1710 Convocation, which sought to exclude Dissenters from public life and close their academies and strengthen the Church's spiritual and moral discipline. Alongside this Gibson also explores the vicissitudes of Samuel and Susanna's tempestuous marriage in terms of contemporary understandings of ‘passive obedience’, duty, family government, and rights of conscience, as well as their experience of a poltergeist at the rectory in 1716–17 in the context of contemporary understanding of the supernatural and George I's recent succession.This is an excellent and sympathetic study of Samuel Wesley's High Church world. However, it perhaps oversimplifies the polarity of High Church and Low Church Anglicans and their respective identification with Tories and Whigs. Some Whig bishops, including William Wake, were High Churchmen, if not as high as Samuel Wesley. Gibson himself notes that the leading Whig bishop, Gilbert Burnet, loaned Wesley £100 to assist with his financial embarrassment, and that Wesley commended Burnet's reforming Discourse of the Pastoral Care and the sermons of the leading Dissenter, Richard Baxter.Eleven pertinent contemporary illustrations are included and a short appendix by Peter Forsaith discusses images of Samuel Wesley, including that featured on the book's cover, identified as an unknown artist's portrait of Wesley now in the Wrotham Park Collection. There is also an extensive bibliography and index.

Berkeley “argues with the learned and speaks with the vulgar.” I use his double maxim to interpret his ethics. My approach is new. The Sermons and Guardian Essays mainly speak to the vulgar and Passive Obedience and Alciphron reason with the learned. The reward of ethics is eternal bliss in a future state: religion and ethics are connected. I study a set of problems: resurrection, eternal life, happiness, benevolence, the goodness of God, and self-love. Divine bliss is unlike any earthly happiness. The idea of law does not support benevolence, even if it is a Christian duty and virtue. God is good, but how to prove it? The learned must study the complex theodicy problem; the vulgar need assurance based on their sensuous experience and fervent hope of eternal bliss. Self-love may be a vital issue to the learned, although the vulgar may not realize their need to overcome it. The main questions concern Berkeley’s two approaches to ethical problems: first, how do their topics differ, and second, are they mutually consistent?

Abstract This article engages Luther’s doctrine of Christ’s passive obedience (obedientia passiva)––a theme that comes to fullest expression in his Lectures on Galatians (1531/5). There, Luther argues that the sins of the godless become the true possession of the vicariously suffering Son. In turn, Christ’s atonement for the sake of the world underwrites a soteriology of the creature’s renewed humanity in which the sinner is reoriented outwardly in loving servitude of the neighbor. Luther’s The Freedom of a Christian (1520) provides the contours of this linkage most fully. This article therefore seeks to elucidate the connections between God’s exposure to sin at the cross and the subsequent logic of the human’s recovered relation to the other within the creation.

Although Catholics were marginalized and strongly associated with Jacobitism under the early Hanoverians, the reign of George III saw a gradual assimilation of Catholics into mainstream political culture. The Vicars Apostolic of Great Britain played a key role in this process by emphasizing passivity and loyalty. The bishop who most strongly personified this Jacobite to loyalist transition was George Hay (1729-1811). A convert to Catholicism from the Scottish Episcopalian faith, Hay served the Jacobite Army as a medic in 1745 and was imprisoned following that conflict. After his conversion and subsequent ordination, Hay became coadjutor of the Lowland District of Scotland in 1769 and was promoted to the Apostolic Vicarate in 1778. Hay actively engaged with many high-profile statesmen and political thinkers, including Edmund Burke. Most notably, he constructively utilized Jacobite political theology to criticise revolutionary ideology. His public involvement in politics was most remarkable during the American and French Revolutions, when he confidently deployed the full force of counterrevolutionary doctrines that formerly alienated Catholics from the Hanoverian state. However, since the Age of Revolution presented a stark duality between monarchy and republicanism, Hay’s expressions of passive obedience and non-resistance endeared him and the Catholic Church to the British establishment.

Berkeley’s Passive Obedience: positive and negative norms

In the ongoing debate in the area of critical leadership studies, the nature of leader–follower relationships is a thorny issue. The nature of followership has been questioned, especially whether followers can display resistance behaviours while maintaining their follower position. Addressing this issue requires a dialectical approach in which followers and leaders alike are primary elements in leadership co-production. Followers who face destructive leaders are of special interest when leadership is studied as a co-creational process. This context favours the emergence of a full range of behavioural profiles in which passives and colluders will illustrate the destructive leadership co-production process, and those who resist demonstrate that followers may not follow the leader and still keep a followership purpose. A two-step data analysis procedure was conducted based on the behaviour descriptions of 123 followers having a destructive leader. A qualitative analysis (i.e. content analysis) showed a set of behaviours and their antecedents that suggest three main groups of followers: resisters, obedient and mixed behaviour. Treating these data quantitatively (i.e. latent class analysis), six followers’ profiles emerged: active resistance, passive resistance, passive obedience, conflict avoidance, support and mixed. Our findings provide evidence that followers who resist may do it for the sake of the organisation. We discuss our findings in light of followership theory, whereby joining role-based and constructionist approaches allows us to argue that followers may still be followers even when they do not invariably follow their leader.

Abstract Berkeley's Passive Obedience presents a fragment of morality. Moral duties are dictated by divine natural laws that the good God gives to all people. This justifies morality but may not motivate right conduct. Only God's commands may properly motivate the agent. Morality guides people from this unhappy world to heaven and has political consequences, especially the citizen's duties of obedience and loyalty to a supreme political authority. Loyalty and obedience to God are virtues that earn eternal happiness. Berkeley is a divine-command theorist who supports a morality focused on a heavenly reward. His moral reflections serve political ends.

Berkeley’s Passive Obedience: the logic of loyalty

Samuel Rickless has recently defended an act utilitarian interpretation of Berkeley’s Passive Obedience. Part of his argument is a criticism of my natural law reading of Berkeley, particularly my contention that natural lawyers are committed to a distributive notion of universality, while utilitarians are committed to a collective sense of universality. This essay is, in part, a reply to Rickless’s criticisms. I argue that if we assume that Berkeley was either a natural lawyer or a utilitarian, and if we can find grounds for distinguishing natural law theories from utilitarian theories, then a natural law theory provides a more philosophically defensible fit with the texts than does a utilitarian theory.

How do underachieving working class students survive in the classroom? Critiques on the perspective of resistance

The article examines the history of the doctrine of passive obedience in England during the Stuart period. Traditionally weak financial and legal basis for royal absolutism in England forced monarchs to rely thoroughly on ideology. The concept of passive obedience promoted by the loyal Anglican clergy was one of the key elements of the absolutist ideology of the 17th century. This doctrine was employed as a counterbalance to revolutionary resistance and monarchomach theories embraced by protestant dissenters and papist recusants alike. During the course of the century the doctrine was embraced by numerous representatives of the Church of England’s establishment, including, but not limited to, John Donn, Roger Maynwaring, George Hickes, Edmund Bohun and many others and disseminated via an array of sermons and pamphlets. One component of the doctrine: non-resistance, was particularly stressed. Several political, social and economic factors conditioned the employment of this doctrine. The first instance of its pronouncement followed the failure of the Gunpowder plot and the necessity to refute catholic contractual theories. Charles I saw the doctrine of passive obedience as both the means to maintain social peace and promote fiscal interests. The new impetus the doctrine gained in the later years of the Restoration: an attempt to integrate it into the ‘ancient constitution’ failed, yet the doctrine of passive obedience was taken up as the chief ideological tool by the Anglican church and employed as a mighty instrument of suppressing resistance and dissent. The Glorious Revolution weakened the grasp of the doctrine in the minds of the English, though by no means killed it. Yet, the regime erected by the Convention of 1689 and strengthened by William of Orange claimed as much of its legitimacy in revolutionary resistance. Thus, henceforth the ideas of passive obedience and non-resistance could not be used as the sole basis of legitimate power in England.