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  1. Allen Andrew A. Alvarez (2009). The Cross-Cultural Importance of Satisfying Vital Needs. Bioethics 23 (9):486-496.
    Ethical beliefs may vary across cultures but there are things that must be valued as preconditions to any cultural practice. Physical and mental abilities vital to believing, valuing and practising a culture are such preconditions and it is always important to protect them. If one is to practise a distinct culture, she must at least have these basic abilities. Access to basic healthcare is one way to ensure that vital abilities are protected. John Rawls argued that access to all-purpose primary (...)
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  2. Stephen C. Angle (2005). Review of kWong-Loi Shun, David B. Wong (Eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. [REVIEW] Notre Dame Philosophical Reviews 2005 (12).
  3. A. Autiero & L. Galvagni (2010). Religious Issues and the Question of Moral Autonomy. In James J. Giordano & Bert Gordijn (eds.), Scientific and Philosophical Perspectives in Neuroethics. Cambridge University Press.
  4. Yohanna Barth-Rogers & Alan Jotkowitz (2009). Executive Autonomy, Multiculturalism and Traditional Medical Ethics. American Journal of Bioethics 9 (2):39 – 40.
  5. Jennifer Bleazby (2006). Autonomy, Democratic Community, and Citizenship in Philosophy for Children: Dewey and Philosophy for Children’s Rejection of the Individual/ Community Dualism. Analytic Teaching 26 (1):31-52.
  6. Vivienne Boon (2011). Jürgen Habermas and Islamic Fundamentalism: On the Limits of Discourse Ethics. Journal of Global Ethics 6 (2):153-166.
    Using the example of contemporary Islamic fundamentalism, and especially the writings of Sayyid Qutb, this article raises questions about discourse ethics as a mode of conflict resolution. It appears that discourse ethics is only relevant when all parties have already agreed to settle disputes deliberatively and already share the notions of rational deliberation and individual autonomy. This raises questions not only about the capability of discourse ethics to incorporate a deep plurality of worldviews, but also about its capability to successfully (...)
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  7. Andrew Brennan & Ruiping Fan (2007). Autonomy and Interdependence: A Dialogue Between Liberalism and Confucianism. Journal of Social Philosophy 38 (4):511–535.
  8. David C. Bricker (1998). Autonomy and Culture: Will Kymlicka on Cultural Minority Rights. Southern Journal of Philosophy 36 (1):47-59.
  9. Erica Brindley (2011). Moral Autonomy and Individual Sources of Authority in the Analects. Journal of Chinese Philosophy 38 (2):257-273.
  10. Jan Brouwer (2007). Culture and Contrasting Views on the Individual, Autonomy and Mortality with Special Reference to India. In Paula Banerjee & Samir Kumar Das (eds.), Autonomy: Beyond Kant and Hermeneutics. Anthem Press.
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  11. Margherita Brusa & Y. Michael Barilan (2009). Cultural Circumcision in Eu Public Hospitals – an Ethical Discussion. Bioethics 23 (8):470-482.
    The paper explores the ethical aspects of introducing cultural circumcision of children into the EU public health system. We reject commonplace arguments against circumcision: considerations of good medical practice, justice, bodily integrity, autonomy and the analogy from female genital mutilation. From the unique structure of patient-medicine interaction, we argue that the incorporation of cultural circumcision into EU public health services is a kind of medicalization, which does not fit the ethos of universal healthcare. However, we support a utilitarian argument that (...)
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  12. Ester Busquets, Begoña Roman & Núria Terribas (forthcoming). Bioethics in Mediterranean Culture: The Spanish Experience. Medicine, Health Care and Philosophy.
    This article presents a view of bioethics in the Spanish context. We may identify several features common to Mediterranean countries because of their relatively similar social organisation. Each country has its own distinguishing features but we would point two aspects which are of particular interest¨: the Mediterranean view of autonomy and the importance of Catholicism in Mediterranean culture. The Spanish experience on bioethics field has been marked by these elements, trying to build a civic ethics alternative, with the law as (...)
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  13. H. G. Callaway (2000). Pragmatic Pluralism and American Democracy. In R. Tapp (ed.), Multiculturalism: Humanist Perspectives.
    This paper approaches "multiculturalism" obliquely via conceptions of social and political pluralism in the pragmatist tradition. As a matter of social analysis, the advent of multiculturalism implies some loss of confidence in our prior conceptions of accommodating ethnic, social, and religious diversity: the conversion of traditional American cultural diversity into a war of political interest groups. This, and the corresponding tendency toward cultural relativism and "anything goes," is fundamentally a product of over-centralization and cultural-political exhaustion in the wake of the (...)
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  14. Craig L. Carr (2010). Liberalism and Pluralism: The Politics of E Pluribus Unum. Palgrave Macmillan.
    Table of Contents: Politics, morality, and pluralism -- Liberal morality and political legitimacy -- Political legitimacy and social justice -- Williams's concept of the political -- Legitimacy, stability, and morality -- The politics of morality -- A moral point of view -- Manners and morality -- Morality and conflict -- Moral conflict and political theory -- The morality of politics -- Feminism and multiculturalism -- A defense of culture -- Politics and normative conflict -- The political as moral viewpoint -- (...)
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  15. Eric Cavallero (2006). An Immigration-Pressure Model of Global Distributive Justice. Politics, Philosophy and Economics 5 (1):97-127.
    International borders concentrate opportunities in some societies while limiting them in others. Borders also prevent those in the less favored societies from gaining access to opportunities available in the more favored ones. Both distributive effects of borders are treated here within a comprehensive framework. I argue that each state should have broad discretion under international law to grant or deny entry to immigration seekers; but more favored countries that find themselves under immigration pressure should be legally obligated to fund development (...)
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  16. Emanuela Ceva (2011). Self-Legislation, Respect and the Reconciliation of Minority Claims. Journal of Applied Philosophy 28 (1):14-28.
    It is a widely supported claim that liberal democratic institutions should treat citizens with equal respect. I neither dispute nor champion this claim, but investigate how it could be fulfilled. I do this by asking, as a sort of litmus test, how liberal democratic institutions should treat with respect citizens holding minority convictions, and thereby dissenting from a deliberative output. The first step of my argument consists in clarifying the sense in which liberal democracies have a primary concern for the (...)
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  17. Clare Chambers, Autonomy and Equality in Cultural Perspective: Response to Sawitri Saharso.
    In “Feminist ethics, autonomy and the politics of multiculturalism”, Sawitri Saharso argues that the feminist concern to protect women’s autonomy legitimates and permits two practices which might otherwise seem antithetical to feminism: hymen repair surgery and sex-selective abortion. Sex-selective abortion is given pragmatic support: since it is rare in the Netherlands (the focus of Saharso’s paper), and since limitations on abortion would adversely affect the autonomy of women who sought an abortion for other reasons, Saharso concludes that Dutch law ought (...)
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  18. Clare Chambers, Political Liberalism, Autonomy and Gender Equality.
    This paper considers the tension between political liberalism and gender equality in the light of social construction and multiculturalism. The tension is exemplified by the work of Martha Nussbaum, who tries to reconcile a belief in the universality of certain liberal values such as gender equality with a political liberal tolerance for cultural practices that violate gender equality. The paper distinguishes between first- and second-order conceptions of autonomy, and shows that political liberals mistakenly prioritise second-order autonomy. This prioritisation leads political (...)
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  19. Joseph Chan (2002). Moral Autonomy, Civil Liberties, and Confucianism. Philosophy East and West 52 (3):281-310.
    Three claims are defended. (1) There is a conception of moral autonomy in Confucian ethics that to a degree can support toleration and freedom. However, (2) Confucian moral autonomy is different from personal autonomy, and the latter gives a stronger justification for civil and personal liberties than does the former. (3) The contemporary appeal of Confucianism would be strengthened by including personal autonomy, and this need not be seen as forsaking Confucian ethics but rather as an internal revision in response (...)
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  20. X. Chen & R. Fan (2010). The Family and Harmonious Medical Decision Making: Cherishing an Appropriate Confucian Moral Balance. Journal of Medicine and Philosophy 35 (5):573-586.
    This essay illustrates what the Chinese family-based and harmony-oriented model of medical decision making is like as well as how it differs from the modern Western individual-based and autonomy-oriented model in health care practice. The essay discloses the roots of the Chinese model in the Confucian account of the family and the Confucian view of harmony. By responding to a series of questions posed to the Chinese model by modern Western scholars in terms of the basic individualist concerns and values (...)
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  21. F. Cheng, Mary Ip, K. K. Wong & W. W. Yan (1998). Critical Care Ethics in Hong Kong: Cross-Cultural Conflicts as East Meets West. Journal of Medicine and Philosophy 23 (6):616 – 627.
    The practice of critical care medicine has long been a difficult task for most critical care physicians in the densely populated city of Hong Kong, where we face limited resources and a limited number of intensive care beds. Our triage decisions are largely based on the potential of functional reversibility of the patients. Provision of graded care beds may help to relieve some of the demands on the intensive care beds. Decisions to forego futile medical treatment are frequently physician-guided family-based (...)
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  22. Kam-Yuen Cheng, Thomas Ming & L. A. I. Aaron (2011). Can Familism Be Justified? Bioethics 26 (8):431-439.
    This paper argues against the continued practice of Confucian familism, even in its moderate form, in East Asian hospitals. According to moderate familism, a physician acting in concert with the patient's family may withhold diagnostic information from the patient, and may give it to the patient's family members without her prior approval. There are two main approaches to defend moderate familism: one argues that it can uphold patient's autonomy and protect her best interests; the other appeals to cultural relativism by (...)
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  23. Kim-Chong Chong (2003). Autonomy in the Analects. In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The Moral Circle and the Self: Chinese and Western Approaches. Open Court.
  24. Lorraine Code (2011). A New Epistemology of Rape? Philosophical Papers 38 (3):327-345.
    In this essay I take issue with entrenched conceptions of individual autonomy for how they block understandings of the implications of rape in patriarchal cultures both 'at home' and in situations of armed conflict. I focus on human vulnerability as it manifests in sedimented assumptions about violence against women as endemic to male-female relations, thwarting possibilities of knowing the specific harms particular acts of rape enact well enough to render intelligible their far-reaching social-political-moral implications. Taking my point of departure from (...)
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  25. Andrew Jason Cohen (2007). What the Liberal State Should Tolerate Within its Borders. Canadian Journal of Philosophy 37 (4):479-513.
    Two normative principles of toleration are offered, one individual-regarding, the other group-regarding. The first is John Stuart Mill’s harm principle; the other is “Principle T,” meant to be the harm principle writ large. It is argued that the state should tolerate autonomous sacrifices of autonomy, including instances where an individual rationally chooses to be enslaved, lobotomized, or killed. Consistent with that, it is argued that the state should tolerate internal restrictions within minority groups even where these prevent autonomy promotion of (...)
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  26. Maeve Cooke (2006). Salvaging and Secularizing the Semantic Contents of Religion: The Limitations of Habermas's Postmetaphysical Proposal. International Journal for Philosophy of Religion 60 (1/3):187 - 207.
    The article considers Jürgen Habermas's views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas's shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political deliberations in the informally organized public spheres of contemporary democracies, though (...)
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  27. Koyeli Ghosh Dastidar (1987). Individual Autonomy in Traditional Indian Thought. Journal of Indian Philosophy 15 (1).
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  28. René Firmin de Brabander (1972). Religion and Human Autonomy. The Hague,Nijhoff.
  29. Monique Deveaux (2007). Personal Autonomy and Cultural Tradition. The Proceedings of the Twenty-First World Congress of Philosophy 7:87-92.
    The value and importance accorded to personal autonomy within liberalism would seem to suggest that cultural practices that severely constrain the choices of individuals through heavyhanded role socialization and restriction ought to be strongly discouraged in liberal societies. In this paper, I explore this claim in connection with the custom of arranged marriage, which has recently come under fire in some liberal democratic states, notably Britain. My aim is to try to complicate the liberal understanding of the relationship between cultural (...)
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  30. I. I. I. Dunson (2010). The Politics of Persons: Individual Autonomy and Socio-Historical Selves (Review). Journal of Speculative Philosophy 24 (2):195-197.
    After so much scholarship has been devoted to the dispute between the defenders and critics of liberalism, it is reasonable to ask whether the topic has been exhausted or, at the very least, if the rival and incommensurable options have been so thoroughly defined that one simply has to pick a side. John Christman's new book, The Politics of Persons, demonstrates that this intuition is flawed. The central concern of this compelling work is to outline an alternative conception of autonomy (...)
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  31. Rainer Forst (ed.) (forthcoming). Sozialphilosophie Und Kritik. Suhrkamp.
  32. Katrin Froese (2008). The Art of Becoming Human: Morality in Kant and Confucius. Dao: A Journal of Comparative Philosophy 7 (3):257-268.
    Kant and Confucius maintain that the art of becoming human is synonymous with the unending process of becoming moral. According to Kant, I must imagine a world in which the universality of my maxims were possible, while realizing that if such a world existed, then morality would disappear. Morality is an impossible possibility because it always meets resistance in our encounter with nature. According to Confucius, human beings become moral by integrating themselves into the already meaningful natural order that is (...)
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  33. William A. Galston (2005). Review: Autonomy, Accommodation, and Tolerance: Three Encounters with Diversity. [REVIEW] Political Theory 33 (4):582 - 588.
  34. Peter Gardner (1991). Personal Autonomy and Religious Upbringing: The 'Problem'. Journal of Philosophy of Education 25 (1):69–81.
  35. Peter Gardner (1988). Religious Upbringing and the Liberal Ideal of Religious Autonomy. Journal of Philosophy of Education 22 (1):89–105.
  36. Robert Gascoigne (2001). The Public Forum and Christian Ethics. Cambridge University Press.
    This book addresses the question of the communication of Christian ethics in the public forum of liberal, pluralist societies. Drawing on debates in philosophy, theology and sociological theory, it relates the problem of communication to fundamental questions about the nature of liberal societies and the identity of Christian faith and the Christian community. With particular emphasis on Kantian and neo-Kantian ethics, it explores the link between autonomy and community in liberal societies. The theology of communio, expressed in revealed Christian traditions, (...)
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  37. Candace Cummins Gauthier (2000). Moral Responsibility and Respect for Autonomy: Meeting the Communitarian Challenge. Kennedy Institute of Ethics Journal 10 (4):337-352.
    : The principle of respect for autonomy has come under increasing attack both within health care ethics, specifically, and as part of the more general communitarian challenge to predominantly liberal values. This paper will demonstrate the importance of respect for autonomy for the social practice of assigning moral responsibility and for the development of moral responsibility as a virtue. Guided by this virtue, the responsible exercise of autonomy may provide a much-needed connection between the individual and the community.
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  38. Felicity Goodyear-Smith, Brenda Lobb, Graham Davies, Israel Nachson & Sheila Seelau (2002). International Variation in Ethics Committee Requirements: Comparisons Across Five Westernised Nations. BMC Medical Ethics 3 (1):1-8.
    Background Ethics committees typically apply the common principles of autonomy, nonmaleficence, beneficence and justice to research proposals but with variable weighting and interpretation. This paper reports a comparison of ethical requirements in an international cross-cultural study and discusses their implications. Discussion The study was run concurrently in New Zealand, UK, Israel, Canada and USA and involved testing hypotheses about believability of testimonies regarding alleged child sexual abuse. Ethics committee requirements to conduct this study ranged from nil in Israel to considerable (...)
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  39. Keith Graham (2001). Preconditions for Normative Argumentation in a Pluralist World. Argumentation 15 (4):471-487.
    A problem arises, both for philosophy and for argumentation theory, in a pluralist world where people hold widely different beliefs about what to do. Some responses to this problem, including relativism, might settle but do not provide any criteria for resolving such differences. Alternative responses seek a means of resolution in universalist, culture-neutral criteria which must be invoked in assessing all human action. A philosophically adequate account of universalism would contribute to an ideal of critical rationality, as well as to (...)
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  40. Steven Groarke (2004). Autonomy and Tradition: A Critique of the Sociological and Philosophical Foundations of Giddens's Utopian Realism. Critical Review of International Social and Political Philosophy 7 (3):34-51.
    This article examines the theoretical background to Giddens?s programme of ?utopian realism?. It begins by looking at the way in which Giddens defines this programme in the context of social welfare. We then turn to a more detailed discussion of the theoretical presuppositions of ?utopian realism?, focusing first on Giddens?s reworking of Durkheimian autonomy, and second, on his reclamation of the conservative idea of tradition as propounded by Michael Oakeshott. The critical focus of my argument rests on the philosophical claims (...)
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  41. David L. Hall & Roger T. Ames (1993). Culture and the Limits of Catholicism: A Chinese Response Tocentesimus Annus. Journal of Business Ethics 12 (12):955 - 963.
    However much the Catholic Church may wish to free the peoples of the world from the excessive atheistic rationalism of the Englihtenment that has pitted science against religion, it is still in most other ways solidly on the side of modernity.Centesimus Annus endorses aform of democracy, akind of capitalism, asort of technological development, all of which are strongly undergirded by a resolute belief in human beings as rights-bearing individuals possessed of individual autonomy and a legitimate appetite for private property. The (...)
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  42. Thomas C. Heller & Christine Brooke-Rose (eds.) (1986). Reconstructing Individualism: Autonomy, Individuality, and the Self in Western Thought. Stanford University Press.
    Introduction THOMAS C. HELLER AND DAVID E. WELLBERY A he essays that follow originated in a conference entitled "Reconstructing Individualism," held at ...
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  43. Ranjoo Seodu Herr (2007). Liberal Multiculturalism: An Oxymoron? Philosophical Forum 38 (1):23–41.
    Will Kymlicka argues that societal culture matters to liberalism because it contributes to its members’ freedom. If so, multiculturalism that advocates group rights to sustain minority societal cultures in the liberal West is in fact entailed by liberalism, the core value of which is individual freedom. “Freedom,” then, functions as the main bridge between liberalism and multiculturalism in Kymlicka’s position. Kymlicka is correct that societal culture contributes to its members’ freedom by providing them with meaningful options. The sense of freedom (...)
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  44. Yoshitsugu Hirata & Luise Prior McCarty (2010). East Meets West in Japanese Doctoral Education: Form, Dependence, and the Strange. Ethics and Education 5 (1):27-41.
    Against the background of current reforms in higher education, we analyze the traditional education of Japanese doctoral students in philosophy of education from Western and Japanese perspectives by focusing on learning as self-education, on being and learning with others, on the socialization into the profession, and on the study of the foreign subject. Imai's explication of the Japanese construction of the adult self as instrumental is compared to Gadamer's ideas on self-education and education with others. A significant element of doctoral (...)
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  45. Karla F. C. Holloway (2006). Accidental Communities: Race, Emergency Medicine, and the Problem of Polyheme®. American Journal of Bioethics 6 (3):7 – 17.
    This article focuses on emergency medical care in black urban populations, suggesting that the classification of a "community" within clinical trial language is problematic. The article references a cultural history of black Americans with pre-hospital emergency medical treatment as relevant to contemporary emergency medicine paradigms. Part I explores a relationship between "autonomy" and "community." The idea of community emerges as a displacement for the ethical principle of autonomy precisely at the moment that institutionalized medicine focuses on diversity. Part II examines (...)
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  46. Kazumasa Hoshino (1995). Autonomous Decision Making and Japanese Tradition. Cambridge Quarterly of Healthcare Ethics 4 (01):71-.
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  47. Polycarp Ikuenobe (1998). A Defense of Epistemic Authoritarianism in Traditional African Cultures. Journal of Philosophical Research 23:417-440.
    In this paper, I take issue with Wiredu’s characterization and criticism of the general problem of epistemic authoritarianism that he identifies in some African cultures. I then defend a plausible view of epistemic authoritarianism as a method of epistemic justification in some African cultures. I argue that both his characterization and criticism implies an affirmation of epistemic individualism and autonomy, doxastic voluntarism, and a denial of epistemic dependence. I argue against epistemic autonomy and individualism, and doxastic voluntarism, because they imply (...)
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  48. Gad C. Isay (2009). A Humanist Synthesis of Memory, Language, and Emotions: Qian Mu's Interpretation of Confucian Philosophy. Dao: A Journal of Comparative Philosophy 8 (4).
    While Qian Mu intentionally avoided systematic philosophical arguments, his references to memory, language, and emotions, as expressed in a book he wrote in 1948, were suggestive of new interpretations of traditional Chinese, and especially Confucian, ideas such as human autonomy, mind, human nature, morality, immortality, and spirituality. The foremost contribution of Qian’s humanist synthesis rests in its articulation of the idea of the person. Across the context of memory, language, and emotions, the tiyong dynamics of mind and human nature recreate, (...)
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  49. Philip J. Ivanhoe (2006). Kwong‐Loi Shun and David Wong, Eds., Confucian Ethics: A Comparative Study of Self, Autonomy, and Community:Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. [REVIEW] Ethics 117 (1):156-160.
  50. L. J. (2001). Ideologies of Discrimination: Personhood and the 'Genetic Group'. Studies in History and Philosophy of Science Part C 32 (4):705-721.
    'Ideologies of Discrimination' considers the implications of the new genetics for understandings of personhood and for understandings of the relationship between people in groups. In particular, the essay delineates and examines the emerging notion of a 'genetic group' and considers the social implications of redefining families, racial groups and ethnic groups through express, and often exclusive, reference to a shared genome. One consequence of such redefinition has been the justification and elaboration of stigmatizing images of and discrimination against such groups-especially (...)
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  51. Lene Arnett Jensen (2011). The Cultural Development of Three Fundamental Moral Ethics: Autonomy, Community, and Divinity. Zygon 46 (1):150-167.
    Abstract. In this essay, I describe my Cultural-Developmental Template Approach to moral psychology. This theory draws on my research with the Three Ethics of Autonomy, Community, and Divinity, and the work of many other scholars. The cultural-developmental synthesis suggests that the Ethic of Autonomy emerges early in people's psychological lives, and continues to hold some importance across the lifespan. But Autonomy is not alone. The Ethic of Community too emerges early and appears to increase in importance across the life course. (...)
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  52. Richard Kearney (1997). Postnationalist Ireland: Politics, Culture, Philosophy. Routledge.
    The encroachment of globalization and demands for greater regional autonomy have had a profound effect on the way we picture Ireland. This challenging new look at the key issue of sovereignty asks us how we should think about the identity of a "postnationalist" Ireland. Richard Kearney goes to the heart of the conflict over demand for communal identity, traditionally expressed by nationalism, and the demand for a universal model of citizenship, traditionally expressed by republicanism. In so doing, he asks us (...)
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  53. Jane Kneller (ed.) (1998). Autonomy and Community: Readings in Contemporary Kantian Social Philosophy. State Univ of New York Pr.
    In Autonomy and Community, contemporary Kant scholars apply Kant's moral and political views to current social issues, examining contemporary topics through the ...
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  54. Carl Knight (2004). Liberal Multiculturalism Reconsidered. Politics 24 (3):189-97.
    This article starts by setting out the evaluative criteria provided by Will Kymlicka's liberal account of individual freedom and equality. Kymlicka's theory of cultural minority rights is then analysed using these criteria and found to be defective in two respects. First, his assignment of different rights to national and ethnic groups is shown to be inegalitarian with regard to generations after the first. Second, his recommendation of strong cultural protections is shown in some circumstances to undermine freedom and equality. Towards (...)
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  55. Ronald S. Laura & Michael Leahy (1989). Religious Upbringing and Rational Autonomy. Journal of Philosophy of Education 23 (2):253–265.
  56. Kwang-Sae Lee (1994). Some Confucianist Reflections on the Concept of Autonomous Individual. Journal of Chinese Philosophy 21 (1):49-59.
  57. M. G. Leever (2011). Cultural Competence: Reflections on Patient Autonomy and Patient Good. Nursing Ethics 18 (4):560-570.
  58. Geoffrey Brahm Levey (1997). Equality, Autonomy, and Cultural Rights. Political Theory 25 (2):215-248.
  59. Pamela J. Lomelino (2009). Reconceptualizing Autonomy to Address Cross-Cultural Differences in Informed Consent. Social Philosophy Today 25:179-194.
    Given the increase in research in less developed countries and the necessary reliance on informed consent guidelines, we should pay close attention to the extent to which these guidelines address important cross-cultural differences. I argue that the current underlying conception of autonomy that is reflected in informed consent guidelines fails to adequately address important cultural differences—namely differences in conceptions of the person. Since this conception directly influences one’s conception of autonomy, the narrowness of the current guidelines demands (...)
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  60. María Lugones (2000). Multiculturalism and Publicity. Hypatia 15 (3):175-181.
    : This review considers the process of expansion of subjectivity that María Pía Lara introduces in Moral Textures: Feminist Narratives in the Public Sphere. As the complexity of Lara's understanding of multiculturalism is exhibited, the process of achievement of self-realization and autonomy is critiqued as inconsistent with the hidden transcript/public transcript distinction. The "we" to be fashioned intersubjectively in the dialogical process of subjective expansion cannot countenance that crucial distinction to the understanding of those narratives.
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  61. Darryl Macer (1997). Animal Consciousness and Ethics in Asia and the Pacific. Journal of Agricultural and Environmental Ethics 10 (3):249-267.
    The interactions between humans, animals and the environment have shaped human values and ethics, not only the genes that we are made of. The animal rights movement challenges human beings to reconsider interactions between humans and other animals, and maybe connected to the environmental movement that begs us to recognize the fact that there are symbiotic relationships between humans and all other organisms. The first part of this paper looks at types of bioethics, the implications of autonomy and the value (...)
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  62. Michael Mack (2003). German Idealism and the Jew: The Inner Anti-Semitism of Philosophy and German Jewish Responses. University of Chicago Press.
    In German Idealism and the Jew , Michael Mack uncovers the deep roots of anti-Semitism in the German philosophical tradition. While many have read German anti-Semitism as a reaction against Enlightenment philosophy, Mack instead contends that the redefinition of the Jews as irrational, oriental Others forms the very cornerstone of German idealism, including Kant's conception of universal reason. Offering the first analytical account of the connection between anti-Semitism and philosophy, Mack begins his exploration by showing how the fundamental thinkers in (...)
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  63. Matthew MacKenzie (2010). Enacting the Self: Buddhist and Enactivist Approaches to the Emergence of the Self. Phenomenology and the Cognitive Sciences 9 (1).
    In this paper, I take up the problem of the self through bringing together the insights, while correcting some of the shortcomings, of Indo–Tibetan Buddhist and enactivist accounts of the self. I begin with an examination of the Buddhist theory of non-self ( anātman ) and the rigorously reductionist interpretation of this doctrine developed by the Abhidharma school of Buddhism. After discussing some of the fundamental problems for Buddhist reductionism, I turn to the enactive approach to philosophy of mind and (...)
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  64. Matthew D. MacKenzie (2001). The Five Factors of Action and the Decentring of Agency in the Bhagavad Gtā. Asian Philosophy 11 (3):141 – 150.
    I will here analyse the five factors of action given in the Bhagavad Gtā, paying specific attention to the implications of this account for the Gtā's moral and soteriological psychologies. I argue that the Gtā's account of action constitutes a decentring of agency which paves the way for liberation. Further, while the ethics and moral psychology of the Gtā are often seen as similar to Kant's, I will argue that the decentring of agency in the Gtā places the liberated person (...)
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  65. Ian MacMullen (2004). Education for Autonomy: The Role of Religious Elementary Schools. Journal of Philosophy of Education 38 (4):601–615.
  66. Sumi Madhok (2007). Autonomy, Gendered Subordination and Transcultural Dialogue. Journal of Global Ethics 3 (3):335 – 357.
    This paper is a theoretical and empirical investigation into whether persons in subordinate social contexts possess agency and if they do, how do we recognise and recover their agency given the oppressive conditions of their lives. It aims to achieve this through forging closer links between the philosophical arguments and the ethnographic evidence of women's agency. Through such an exercise, this paper hopes to bridge the existing gap between feminist theoretical interventions and feminist politics as well as to increase 'sociological (...)
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  67. Jon Mahoney (2000). Cultural Identity, Autonomy, and Rights. Social Philosophy Today 15:321-338.
  68. Andrew F. March, Islamic Foundations for a Social Contract in Non-Muslim Liberal Democracies.
    In this article I take up John Rawls's invitation to investigate the capacity of a given comprehensive ethical doctrine to endorse on principled grounds the liberal terms of social cooperation. In the case of Islamic political ethics, however, far more is at stake in affirming citizenship in a (non-Muslim) liberal democracy than state neutrality and individual autonomy. Islamic legal and political traditions have traditionally held that submission to non-Muslim political authority and bonds of loyalty and solidarity with non-Muslim societies are (...)
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  69. Jill Marshall (2008). Women's Right to Autonomy and Identity in European Human Rights Law: Manifesting One's Religion. Res Publica 14 (3):177-192.
    Freedom of religious expression is to many a fundamental element of their identity. Yet the jurisprudence of the European Court of Human Rights on the Islamic headscarf issue does not refer to autonomy and identity rights of the individual women claimants. The case law focuses on Article 9 of the European Convention on Human Rights, which provides a legal human right to freedom of religious expression. The way that provision is interpreted is critically contrasted here with the right to personal (...)
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  70. Patricia M. Martin & Corrine Glesne (2002). From the Global Village to the Pluriverse? 'Other' Ethics for Cross-Cultural Qualitative Research. Ethics, Place and Environment 5 (3):205 – 221.
    This article, which stems from separate research projects pursued by each author in Oaxaca, Mexico, explores conducting fieldwork through the lenses of community autonomy , and hospitality . Engaging with these concepts made us question how the process of research can contradict cultural ethics that operate within fieldwork locations, as well as consider how such concepts may inform a more ethical set of inquiry practices. Such a set of alternative ethics can provide, furthermore, means for negotiating situations marked by interculturality, (...)
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  71. Andrew Mason (1991). Community and Autonomy: Logically Incompatible Values? Analysis 51 (3):160 - 166.
  72. Pam McGrath & Emma Phillips (2008). Western Notions of Informed Consent and Indigenous Cultures: Australian Findings at the Interface. Journal of Bioethical Inquiry 5 (1).
    Despite the extensive consideration the notion of informed consent has heralded in recent decades, the unique considerations pertaining to the giving of informed consent by and on behalf of Indigenous Australians have not been comprehensively explored; to the contrary, these issues have been scarcely considered in the literature to date. This deficit is concerning, given that a fundamental premise of the doctrine of informed consent is that of individual autonomy, which, while privileged as a core value of non-Indigenous Australian culture, (...)
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  73. T. H. Mclaughlin (1990). Peter Gardner on Religious Upbringing and the Liberal Ideal of Religious Autonomy. Journal of Philosophy of Education 24 (1):107–126.
  74. Thaddeus Metz (2012). African Conceptions of Human Dignity: Vitality and Community as the Ground of Human Rights. Human Rights Review 13 (1):19-37.
    I seek to advance enquiry into the philosophical question of in virtue of what human beings have a dignity of the sort that grounds human rights. I first draw on values salient in sub-Saharan African moral thought to construct two theoretically promising conceptions of human dignity, one grounded on vitality, or liveliness, and the other on our communal nature. I then argue that the vitality conception cannot account for several human rights that we intuitively have, while the community conception can (...)
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  75. Thaddeus Metz (2011). An African Theory of Dignity and a Relational Conception of Poverty. In John de Gruchy (ed.), The Humanist Imperative in South Africa. African Sun Media.
    I have two major aims in this chapter, which is philosophical in nature. One is to draw upon values that are salient in the southern African region in order to construct a novel and attractive conception of human dignity. Specifically, I articulate the idea that human beings have a dignity in virtue of their communal nature, or their capacity for what I call ‘identity’ and ‘solidarity’, which contrasts the most influential conception in the West, according to which our dignity inheres (...)
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  76. Thaddeus Metz (2010). Human Dignity, Capital Punishment, and an African Moral Theory: Toward a New Philosophy of Human Rights. Journal of Human Rights 9 (1):81-99.
    In this article I spell out a conception of dignity grounded in African moral thinking that provides a plausible philosophical foundation for human rights, focusing on the particular human right not to be executed by the state. I first demonstrate that the South African Constitutional Court’s sub-Saharan explanations of why the death penalty is degrading all counterintuitively entail that using deadly force against aggressors is degrading as well. Then, I draw on one major strand of Afro-communitarian thought to develop a (...)
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  77. Anna Moltchanova (2008). Group Membership and Morally Risky Epistemic Conditions. Social Philosophy Today 24:53-67.
    Johann Gottlieb Fichte argues that one semantic presupposition of claims about our entitlements is the idea that others are capable of autonomy. Individuals cannot demand anything from others, even submission, unless they also presuppose—although perhaps without acknowledging this to themselves—that others are free agents. Thus, the autonomy of others is a pre-condition of our exercise of autonomy. Why do individuals and groups often try to justify their own entitlement to rights at the expense of the freedom of others, thereby simultaneously (...)
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  78. Monica Mookherjee (2008). Autonomy, Force and Cultural Plurality. Res Publica 14 (3):147-168.
    Within now prolific debates surrounding the compatibility of feminism and multiculturalism in liberal societies, the need arises for a normative conception of women’s self-determination that does not violate the self-understandings or values of women of different backgrounds and forms of life. With reference to the recent British debate about forced marriage, this article proposes an innovative approach to this problem in terms of the idea of ‘plural autonomy’. While the capacity for autonomy is plural, in the sense of varying across (...)
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  79. Emmanuelle Morandi (2010). Introductory Outlines to Pierpaolo Donati's Relational Sociology, Part. Journal of Critical Realism 9 (2):208-226.
    To foster an adequate understanding of relational sociology, it is necessary to consider the theoretical grounds upon which it is based. The first aspect to highlight is the realist assumption of social relations as the causal force from which society originates. It is upon this decisive dimension that the difference between non-contingent and contingent aspects of the social is founded. Overlooking this difference issues in an inadequate understanding both of the autonomy of, and of the interaction between, actors and social (...)
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  80. Michael L. Morgan (2002). Review of Kenneth Seeskin, Autonomy in Jewish Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2002 (3).
  81. Michael L. Morgan & Peter Eli Gordon (eds.) (2007). The Cambridge Companion to Modern Jewish Philosophy. Cambrige University Press.
    Modern Jewish philosophy emerged in the seventeenth century, with the impact of the new science and modern philosophy on thinkers who were reflecting upon the nature of Judaism and Jewish life. This collection of new essays examines the work of several of the most important of these figures, from the seventeenth to the late-twentieth centuries, and addresses themes central to the tradition of modern Jewish philosophy: language and revelation, autonomy and authority, the problem of evil, messianism, the influence of Kant, (...)
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  82. Hiroaki Morio & Christopher Buchholz (2007). How Anonymous Are You Online? Examining Online Social Behaviors From a Cross-Cultural Perspective. AI and Society 23 (2):297-307.
    Communication on the Internet is often described as anonymous , yet the usage of the term is often confusing, even in academia. Three levels of anonymity, visual anonymity, dissociation of real and online identities, and lack of identifiability, are thought to have different effects on various components of interpersonal motivation. Specifically, we propose that cross-cultural differences in interpersonal motivation (autonomy vs. affiliation) are illustrated by choices individuals make when deciding whether or not to remain anonymous while communicating online. Autonomy is (...)
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  83. Michele S. Moses (1997). Multicultural Education as Fostering Individual Autonomy. Studies in Philosophy and Education 16 (4):373-388.
    This article attempts a philosophical defense of an autonomy-based approach to multicultural education. I contend that multicultural education is necessary in order for students to be able to develop personal autonomy. This, in turn, can empower students to effectively formulate their own version of the good life. The development of autonomy need not, as many critics claim, promote atomistic individualism. Rather, contemporary liberal autonomy strives for a balance between the individual and the community. In defending multicultural education, my argument relies (...)
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  84. John W. Murphy (1998). Habermas, Jurgen, Autonomy and Solidarity. Studies in East European Thought 50 (2):156-157.
  85. A. R. Ndiaye (2010). Religion, Faith and Toleration. Diogenes 56 (4):17-27.
    The religious intolerance that nowadays feeds a number of current conflicts leads us to rethink our modern conception of toleration, which emerged from the theological and philosophical debates accompanying or thrown up by the doctrinal controversies and politico-religious wars of the 16th and 17th centuries. It is defined by respect for distinct orders: that of conscience and that of the law, private and public, faith and reason. It bears the mark of religion and theology and relates to the idea of (...)
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  86. Jennifer Nedelsky, Communities of Judgment and Human Rights.
    The debates over 'universal' human rights versus alleged abuses in the name of culture and tradition are best understood as conflicts between different communities of judgment. This article attempts to respond to the pressing need for an adequate theory of the role of judgment in order to address these debates. Using Hannah Arendt’s work on judgment as a starting point, the article tackles the problems and possibilities that arise out of Arendt’s view that judgment relies on a 'common sense' shared (...)
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  87. David L. Norton (1987). Tradition and Autonomous Individuality. Journal of Value Inquiry 21 (2):131-140.
  88. Phil Parvin (2008). What's Special About Culture? Identity, Autonomy, and Public Reason. Critical Review of International Social and Political Philosophy 11 (3):315-333.
  89. Assya Pascalev & Takis Vidalis (2010). 'Vague Oviedo': Autonomy, Culture and the Case of Previously Competent Patients. Bioethics 24 (3):145-152.
    The paper examines the ethical and legal challenges of making decisions for previously competent patients and the role of advance directives and legal representatives in light of the Oviedo Convention. The paper identifies gaps in the Convention that result in conflicting instructions in cases of a disagreement between the expressed prior wishes of a patient, and the legal representative. The authors also examine the legal and moral status of informally expressed prior wishes of patients unable to consent. The authors argue (...)
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  90. Franklin Perkins (2002). Mencius, Emotion, and Autonomy. Journal of Chinese Philosophy 29 (2):207–226.
  91. Roland Pierik (2004). Ayelet Shachar: Multicultural Jurisdictions: Cultural Differences and Women’s Rights. [REVIEW] Political Theory 32 (4):585-589.
  92. Lo Ping-cheung (2010). Euthanasia and Assisted Suicide From Confucian Moral Perspectives. Dao: A Journal of Comparative Philosophy 9 (1):53-77.
    This essay first discusses the three major arguments in favor of euthanasia and physician-assisted-suicide in contemporary Western society, viz ., the arguments of mercy, preventing indignity, and individual autonomy. It then articulates both Confucian consonance and dissonance to them. The first two arguments make use of Confucian discussions on suicide whereas the last argument appeals to Confucian social-political thought. It concludes that from the Confucian moral perspectives, none of the three arguments is fully convincing.
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  93. Adrian M. S. Piper, Xenophobia and Kantian Rationalism (1991).
    Contemporary Kantian ethics has given a wide berth to Kant's analyses of reason and the self in the Critique of Pure Reason.2 Perhaps this can be ascribed to P. F. Strawson's influential fulminations against Kant's transcendental psychology in The Bounds of Sense.3 Strawson's view was an expression – one of many – of a postwar behaviorist sensibility, in which the best conceptual analysis of interior mental life was no analysis at all. In recent years this sensibility has become increasingly anachronistic, (...)
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  94. H. S. Prasad (2000). Dreamless Sleep and Soul: A Controversy Between Vedanta and Buddhism. Asian Philosophy 10 (1):61 – 73.
    In this paper, perhaps the first of its kind, an attempt is made to elucidate and examine the Vedantic theory of soul constructed on the basis of the experience of dreamless sleep which, being radically and qualitatively different from waking and dreaming states, is considered by the Vedantins as a state of temporarily purified individual soul (atman), a state of pure substantial consciousness. They take the experience of dreamless sleep as a model experience of the soul's final liberation from the (...)
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  95. Philip L. Quinn (1975). Religious Obedience and Moral Autonomy. Religious Studies 11 (3):265 - 281.
  96. David A. Ralston, Carolyn P. Egri, Emmanuelle Reynaud, Narasimhan Srinivasan, Olivier Furrer, David Brock, Ruth Alas, Florian Wangenheim, Fidel León Darder, Christine Kuo, Vojko Potocan, Audra I. Mockaitis, Erna Szabo, Jaime Ruiz Gutiérrez, Andre Pekerti, Arif Butt, Ian Palmer, Irina Naoumova, Tomasz Lenartowicz, Arunas Starkus, Vu Thanh Hung, Tevfik Dalgic, Mario Molteni, María Teresa Garza Carranza, Isabelle Maignan, Francisco B. Castro, Yong-Lin Moon, Jane Terpstra-Tong, Marina Dabic, Yongjuan Li, Wade Danis, Maria Kangasniemi, Mahfooz Ansari, Liesl Riddle, Laurie Milton, Philip Hallinger, Detelin Elenkov, Ilya Girson, Modesta Gelbuda, Prem Ramburuth, Tania Casado, Ana Maria Rossi, Malika Richards, Cheryl Deusen, Ping-Ping Fu, Paulina Man Kei Wan, Moureen Tang, Chay-Hoon Lee, Ho-Beng Chia, Yongquin Fan & Alan Wallace (2011). A Twenty-First Century Assessment of Values Across the Global Workforce. Journal of Business Ethics 104 (1):1-31.
    This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...)
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  97. Chakravarthi Ram-Prasad (forthcoming). Pluralism and Liberalism: Reading the Indian Constitution as a Philosophical Document for Constitutional Patriotism. Critical Review of International Social and Political Philosophy:1-22.
    Liberalism and pluralism are seen as being in tension in liberal Western nation-states, while multiculturalism, as a policy of resource allocation to minority groups, has been the standard response to pluralization. This limits the pluralist potential of a constitutional liberalism. The fusion of a liberal theory of autonomous individuality with a pluralist theory of multiple belonging has to look beyond multicultural policy in order to enhance liberal commitments to citizens through pluralist provisions. An analysis of the Indian Constitution?s Fundamental Rights, (...)
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  98. David Resnick (2008). Can Autonomy Counteract Extremism in Traditional Education? Journal of Philosophy of Education 42 (1):107-118.
    The very purpose of traditional—especially religious—education is to induct the young into a unique vision of reality. When the compelling religious vision conflicts with other visions, extremist confrontations may result. This paper explores ways to 'square the circle' of the educational conundrum of how to educate for fervent commitment to tradition without precluding autonomy and diversity, both within the tradition but especially vis-à-vis outsiders. Some liberal educators see educating for autonomy as an antidote to extremism, but such an approach is (...)
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  99. Philip Rossi (1984). Autonomy and Community. The Modern Schoolman 61 (3):169-186.
  100. Hans-Martin Sass (2001). Introduction: European Bioethics on a Rocky Road. Journal of Medicine and Philosophy 26 (3):215 – 224.
    There are quite a number of rocky roads on which the old continent has embarked. There is, first, a harmonization of cultures and attitudes in the creation of a common European market of values and valuables, a harmonization undertaken in order to survive in an increasingly competitive global market. Second, there is a reactivation of specific European traditions in discourse, peaceable hermeneutics, solidarity, subsidiarity, tolerance in both conflict reduction and solution, and respect for self-determination and self-responsibility. Third, there is an (...)
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