Rabbinic tradition, as given in the Palestinian and Babylonian versions of the Talmud, transmits an account of Rabbi Elisha ben Abuyah only to depreciate him for the “pariah” that he was during his lifetime. For one who accepts rabbinic authority, there can be no moral ambiguity about the character of the man, his beliefs, or his aspirations.1 The twelfth-century philosopher and rabbi Moses Maimonides spared no criticism of Elisha. Maimonides wrote The Guide for the Perplexed with the object of enlightening (...) “a religious man who has been trained to believe in the truth of our holy Law, who conscientiously fulfills his moral and religious duties, and at the same time has been successful in his philosophical studies .. (shrink)

Stem cell research and associated or derivative biotechnologies are proceeding at a pace that has left bioethics behind as a discipline that is more or less reactionary to their developments. Further, much of the available ethical deliberation remains determined by the conceptual framework of late modern metaphysics and the correlative ethical theories of utilitarianism and deontology. Lacking, to any meaningful extent, is a sustained engagement with ontological and epistemological critiques, such as with “postmodern” thinking like that of Heidegger’s existential phenomenology. (...) Some basic “Heideggerian” conceptual strategies are reviewed here as a way of remedying this deficiency and adding to ethical deliberation about current stem cell research practices. (shrink)

In recent time there has been ample discussion concerning censorship of research conducted in two labs involved in avian influenza virus research. Much of the debate has centered on the question whether the methods and results should reach to open disclosure given the “dual use” nature of this research which can be used for nefarious purposes.

At an international conference on philosophy and anthropology held in 1968, French deconstructionist Jacques Derrida remarked that an international philosophical encounter is an extremely rare thing in the world. Twenty years later, American moral philosopher Alasdair Maclntyre argued that moral discourse today entails the recognition that there are many rationalities, each with its conception of justice, such that one must ask the questions, "Which rationality? Whose justice?" In this paper I take note of these observations with reference to the claim (...) that human rights have universal validity, recognizing that international discussions about this claim are moments in which "the West" presumably experiences a "collocution" with discourses from "the margin". My argument proceeds to conclude that any legitimate discussion of human rights must acknowledge the need for movement from cultural hierarchy to cultural symmetry, thereby conceding that traditions alien to the Western tradition of moral discourse may be superior in rationality, both theoretical and practical, thereby being instructive about the requirements of global justice. (shrink)

In this paper I appropriate the philosophical critique of Michel Foucault as it applies to the engagement of Western science and indigenous peoples in the context of biomedical research. The science of population genetics, specifically as pursued in the Human Genome Diversity Project, is the obvious example to illustrate the contraposition of modern science and ‘indigenous science’, the tendency to depreciate and marginalize indigenous knowledge systems, and the subsumption of indigenous moral preferences in the juridical armature of international human rights (...) law. I suggest that international bioethicists may learn from Foucault’s critique, specifically of the need for vigilance about the knowledge/power relation expressed by the contraposition of modern science and ‘indigeneity’. (shrink)

Clinical psychologists remain puzzled about the diagnostic basis and therapeutic disposition of individuals who present with a clinical profile of psychopathy. Psychopaths have been characterized as lacking in conscience and presenting a mask of sanity, thus differentiating them from psychotics and neurotics. The clinical profile of the psychopathic personality seems at odds with Kant’s moral philosophy, in which Kant characterizes not only the central role of conscience in moral judgment, but in which Kant also insists that every person has a (...) conscience. In this paper the clinical assessments presented by Cleckley and Hare in particular are juxtaposed to Kant’s philosophical position, thereby to gain an understanding what is at the base of the psychopathic personality disorder. The clinical and the moral-philosophical assessments are reconciled, nonetheless leaving the clinical psychologist with the difficult task of therapeutic disposition. (shrink)

This article discusses the ideas of philosophy. A question posed by Socrates to the young Hippocrates has its contemporary application in the case of all who consider themselves professionally competent to engage the human personality, whether they call the object of their engagement the mind, the soul, or the psyche. When an individual suffering an existential crisis seeks the counsel of psychiatrist, psychotherapist, counselor, or philosophic practitioner, he places himself into a relation of trust; entrusting mind, soul, and psyche to (...) the dialectical encounter. He expects that in so doing the practitioner represents something good and that the encounter will yield a good. 2012 APA, all rights reserved). (shrink)

Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.