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EN
Within the context of increasingly digital work, it appeared interesting to look at how military leaders and their leadership style will have to adapt to remain “up-to-speed” with current challenges. It is qualitative research based on interviews with military and civilian experts. Four interviews have been conducted, but there would be the potential to interview many more experts and look deeper into the matter. Within the context of digitalised military leadership, the importance of communication and mutual trust has been underscored by the experts. They agreed that leaders nowadays must embrace digital developments and include them in their leadership styles. The civilian world can learn from the military when it comes to leadership approaches, which is happening at the time of publication of this article with practical examples (senior military leaders assigned to lead the pandemic task force in some countries). Overall, the outcome of the research is that a relevant and resilient military leadership style in the 21st century resembles the elements of the situational leadership style developed by Hersey-Blanchard.
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The guerrilla strikes back: a comment on Yvonne Chiu

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EN
In a recent article Yvonne Chiu argues that nonuniformed combat is impermissible. However, her argument that by fighting without uniforms nonuniformed guerillas coerce civilians into participating in the armed conflict and thus into surrendering their immunity (their right not to be attacked) fails: there is no coercion, no participation, and no surrendering of immunity. Yet even if this argument of hers were correct, it would still not show that such “coercion” would amount to a rights infringement. Moreover, even if it did, there are examples that show that such an infringement would sometimes be perfectly justified. Finally, if she were right that forcing civilians into a moral position that they have not accepted or chosen is absolutely wrong, then this would affect the moral status of uniformed combatants no less than it would affect the moral status of nonuniformed ones.
EN
The principle of human trust works in both the Anglophone and Civilian legal cultures, but does so in two opposite ways. Although not explicitly stated in either legal tradition, the element of trust is of central importance in both. The two traditions began in the medieval period, but in very different circumstances. They had entirely different understandings of what law was and the purposes for which it worked. Their modern incarnations, together with implicit attitudes toward human trust, took shape during the seventeenth and eighteenth centuries--in ways that reinforced their original differences. Their contradictory ideas of trust derived from opposing concepts of human nature: a Humanist confidence in the capacity of men as compared with a Calvinist belief in the depravity of men. Eighteenth century Continental jurists rejected religion as the educative basis of rule. Instead, they embraced an Optimistic philosophic view of human nature, expressed in the Sensus Communis. During the same period England retained a deeply established Puritan ethos. It separated Church and State but, unlike the more secular Continent, it retained an amorphous religiosity as the legitimizing basis of its rule. In Continental legal culture, the ideological and educative half of governance was emphasized. Public cultivation and learning, and the faculty of human reason, were relied on as the ultimate basis of order. By contrast, Anglophone legality, resting on an assumption of human turpitude, promised freedom-but within enforced limits. Its hierarchical Rule of Law was founded on public faith in judicial authority. The project to construct a global law brings these traditions into confrontation. A resolution reached by them will determine the meaning and importance of human trust in the global age.
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