Globalism is probably the most frequently used term describing our current age. Found in many contexts, it is often a vague concept referring to a host of different figurations of post-industrial society. European expansion, the growth of the global economy, mass immigration and the planetary expansion of international relations are merely some of the phenomena associated with globalism. Yet globalism taken in its most neutral form of global history is not merely a trendy catch-all phrase for the (...) challenges of our age but has its origins in the efforts of the enlightenment—to rewrite the theological universal histories of the Middle Ages. There is a close relationship between the historiography of universal history and the current ideology of globalism. By juxtaposing the two main strands of universal history (the universal history of mankind vs. the cyclical history of individual peoples) to the problem of European identity, I show that the theoretical problems which caused the demise of universal history continue to plague globalism. Such an analysis of the ideological foundations of globalism is central not only to the current debate on the (re-) construction of European history, but also in the discussion on what constitutes European ideas. ☆ This essay is a revised version of a talk held at the Society for the Humanities, Cornell University, in the Fall of 2005. I would like to thank Dominick LaCapra, Leslie Adelson and Davydd Greenwood for the opportunity to give this talk at Cornell. I thank Louis N. Kurs of St. John's College for his stimulating conversation on the matter. (shrink)

This handsomely produced volume contains 22 contributions from international scholars, which were originally presented at the 2000 Conference of the International Society for Phenomenology, Fine Arts, & Aesthetics. The papers center around the theme of gardens and include a wide range of topics of interest to phenomenologists but also, perhaps, to gardeners with a philosophical bent. A sampling of topics: Leonardo's Annunciation Hortus Conclusus and its reflexive intent; hatha yoga--a phenomenological experience of nature; the Chinese attempt to (...) miniaturize the world in gardens; conflating and compressing time in commodified space and architecture; constructing the deconstructive landscape (the ruin aesthetic); and a phenomenological-anthropological aproach to Zen gardens. The volume is lightly indexed by name (mostly philosophers). Annotation (c)2003 Book News, Inc., Portland, OR (booknews.com). (shrink)

Proceedings of the First Conference of the International Society for Hermeneutics and Science.

(1996). Hungarian businesses and European union. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 490-497.

In lieu of an abstract, here is a brief excerpt of the content:Japan Society for Buddhist-Christian Studies 2005 Annual MeetingPaul SwansonThe 2005 meetings of the Japan Society for Buddhist-Christian Studies focused on the theme "Personal and Impersonal Aspects of the Absolute" and were divided into two venues, with a preliminary panel at the nineteenth World Congress of the International Association for the History of Religions (IAHR) in Tokyo, March 24–30, and the regular annual meeting held in Kyoto (...) on July 19–21. At both meetings, the same four papers by JSBCS members were presented, in English at the World Congress and in Japanese at the regular meeting of the Society.The topic summary for the IAHR panel read as follows:In general, the Christian God is said to be transcendental and personal, but the Buddhist dharma is said to be immanent and impersonal. God, Christ, and Holy Spirit in the New Testament, however, have an immanent transcendent side, and it is impersonal on the immanence side. There is also a transcendent immanence side of the Buddhist Tathagata, and it is personal on the transcendent side. On the one hand, the three major personalistic monotheisms that originated in the Middle East traditionally understood the teachings of other religions as incomplete. On the other hand, in Buddhism other religions are looked down on as "other ways," unable to bring about final liberation (ADK IX). It is said that in the case of the personalistic religions, there is risk of spiritual attachment because God reveals His absolute divine will to believers through prophets; in the case of Buddhism, practitioners are urged to seek their own enlightenment and even, in some early sutras, to use critical reasoning. However, even in Buddhism the thoughts of the founders of the sects have authority. It is important to re-examine the meaning of God and dharma from the perspective of the human personality structure.Chaired by Watanabe Manabu, the IAHR panel consisted of the following four paper presentations:1. Hanaoka Eiko, "Absolute Infinite Openness in Christianity and Buddhism." The origin of a personal God in Christianity and impersonal "emptiness" or "absolute nothingness" in Buddhism are both personal and also impersonal [End Page 183] as an "absolute infinite openness." The self-awareness of absolute infinite openness is the self-awareness of the experience of the most personal dimension, and always simultaneously of the most impersonal dimension. It is that impersonal dimension that this paper investigates.2. Takemura Makio, "On the Significance of Buddha in Buddhism." Buddhism has a view of the Absolute that is comparatively unique. The Absolute is not found in the absolute in contrast to the relative. It is always found in the identity of the absolute and the relative, that is, the identity of any conditioned dharma (samskrita) and the ultimate unconditioned nature (asamskrita) as emptiness (sunyata), or the activity of jnana and the tathata or dharmata. In other words, the individuality or personality of Buddha and the universality or impersonality of tathata are never separated. The ultimate nature does not exist only by itself, and a buddha is one of many buddhas, even if people believe the Buddha as absolute. In Buddhism, buddhas as personal are filled with great compassion and work hard to guide people to become Buddha. They never judge people's guilt. Why is this so? This paper attempts to analyze the reasons in terms of questions such as whether or not the personality of the Absolute is rooted on emptiness, whether the Absolute is one or not, and so forth.3. Tanaka Yutaka, "God as the Locus of the World and the Ground of Human Freedom." This paper critically discusses Nishitani Keiji's arguments of "The Personal and the Impersonal in Religion" in his Religion and Nothingness. Comparing the Christian tradition of speculative mysticism or "panentheism" with the Zen Buddhist philosophy of "Nothingness," the paper seeks to show that God as the locus of the cosmos is the transcendental ground of human freedom and subjectivity.4. Yagi Seiichi, "Impersonal God in the New Testament." In the Pauline epistles and Johannine literature, the key words of a theology that indicates the oneness of divine-human activity can be identified: God working in us, as an expression of mutual... (shrink)

This article explores what Cicero as a political thinker can offer to the study of international relations. Although previous readings of Cicero have emphasized his Stoic influences and his natural law teaching as the basis of a cosmopolitan world society, I emphasize the way in which Cicero can deepen the concept of international society. International society relies on certain norms and institutions to function properly, such as international law, sovereignty, and the use (...) of war to restrain violence and redress injustice. We find all these concepts articulated clearly in Cicero’s moral and political thought. Cicero also shows the limits of these institutions and norms, explaining why none of them is absolute. Finally, Cicero adds to our theorizing about international society by drawing attention to the role of honor, ruling, and inequality in international society. As such, classical political thought, and Cicero’s in particular, provide a valuable resource for future thinking about international theory. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 113-114 [Access article in PDF] Japan Society for Buddhist-Christian Studies Paul Swanson Nanzan Institute for Religion and Culture The annual meeting of the Japan Society for Buddhist-Christian Studies (Tözai Shukyö Köryu Gakkai) met on 24-26 July 2000 at the Palaceside Hotel in Kyoto. Major papers were given on the general theme "Spirituality, Nature, and the Self," in preparation for participation in the Sixth (...) Conference of the Society for Buddhist-Christian Studies on "Buddhism, Christianity and Global Healing" held at Pacific Lutheran University on 5-12 August 2000. Although the papers were repeated (in English) at the conference at PLU, the respondents were different.The first paper was given by Okumura Ichirö (a Carmelite priest) on "A Spiritual Pilgrimage: From Buddhism to Christianity." Father Okumura related the story of his spiritual journey, beginning with an interest in Zen and the works of Dögen; his first encounters with Christianity (which were negative); his struggle to understand the teachings of the Bible; his vision of a black-covered Bible with blank pages, and a scorched crucifix; the advice of his Zen Master Nakagawa to be baptized; and his encounter with St. John of the Cross and St. Therese, leading to his becoming a Carmelite priest. A response was given by Nishimura Eshin (Zen priest and Vice President, Hanazono University) who, in his usual feisty manner, noted an empathy for Fr. Okumura's spiritual journey while reaffirming the differences of his own Zen Buddhist faith.The second paper was by Hanaoka Eiko (Professor, Osaka Prefecture University) on "Problems of Spirituality: Facing the Twenty-first Century." Hanaoka approached the issue from her own background in Kyoto School philosophy, presenting five paradigms from which to consider spirituality--relative being, relative nothingness, nihil, absolute being, and absolute nothingness--promoting the paradigm of "absolute nothingness" as the most appropriate for the twenty-first century. The response by Onodera Isao (Professor, Seisen University) reaffirmed the significance of Nishida's philosophy while raising specific questions concerning Hanaoka's presentation, including the query as to how and where "Shinto" would fit in her proposed scheme.The third presentation, opening up the activities on the second day,wasa "research report" by Yagi Seiichi (Professor, Töin University of Yokohama) on "Developing a Theory of Practice for Dialogue Between Buddhism and Christianity." Yagi expressed [End Page 113] a desire to think about "religious practice" as the most important element in religion and couched his discussion in terms of jiga (ego) and jiko (self). He concluded that our contemporary civilization is built with an emphasis on the ego and that Buddhist-Christian dialogue should point to a way beyond egocentrism.The fourth paper was by Kobayashi Enshö (Professor, Hanazono University) on "Maya and Mary: Spirituality and Nature ofTwo Sacred Wombs." Kobayashi examined the respective developments concerning Maya, the mother of Siddhartha, and Mary, the mother of Jesus, in Buddhism and Christianity, pointing out various common elements as well as differences in the role and influence of "mother images" in the history of the two religious traditions. In response, Kawanami Akira (Professor, Töyö University) speculated that a reason for significant differences in the role of Maya and Mary could be due to the presence of Mary throughout Jesus' career, while Maya passed away one week after Siddhartha's birth.The fifth and final paper consisted of another "research report," this time by Takada Shinryö(Professor, Ryukoku University) on "Mappö and Eschatology: What Can Buddhism Learn from Christianity?"Takada, inspired by a symposium on the theme "What Can Christianity Learn from Buddhism"(sponsored by the Nanzan Institute for Religion and Culture in 1997), attempted to compare the meaning of eschatology in Christianity and that of mappö (the degenerate "latter" age) in Buddhism. Speaking from the perspective of Pure Land Buddhism, he emphasized the importance of the idea that "mappö is now" rather than a specific historical period.On the third day, a final summary and discussion was led by Ueda Shizuteru. As is the common practice for the meeting, all participants (about thirty) were invited to give a... (shrink)

(1996). Socialist legacy as liability: East German intellectuals after German unification. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 556-561.

As is well known, any preorder R on a set U induces an Alexandrov topology on U. In some interesting cases related to data mining an Alexandrov topology can be transformed into different types of logico-algebraic models. In some cases, (pre)topological operators provided by Pointless Topology may define a topological space on U even if R is not a preorder. If this is the case, then we call R a crypto-preorder. The paper studies the conditions under which a relation R (...) is a crypto-preorder and how to transform a crypto-preorder into a proper preorder. (shrink)

(1996). Racism in a “homogeneous” society. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 433-438.

Can a democratic Global Society become the alternative to Empire and bring order into present international anarchy? One hundred percent sovereignty in nation states gives “security” to each but creates “anarchy” in relations between states. To bring order into international relations some sovereignty has to be surrendered. Empire, which does bring an order of sorts, is imposed from outside, is undemocratic and aggrandising. Global Society can be conceptualised as its alternative. Sharply contrasting Global Society to (...) Empire tends to pose the former as a panacea, but it is important to know its potential faults. Global Society can be envisioned at the constitutive stage and as continuing to exert influence within the institutions it creates. At the difficult constitutive stage, it will be fragile and of unwieldy size and ought only be called into play at critical junctures. The institutions it creates will be a democratic federal regime of regional blocks of states. To resolve issues, Global Society presumes effective consocial dialogue and participation rather than violent contention. Classical and Hellenistic Greece provide examples where vision and honour battled with the ambitions and greed of Empire and remarkably sometimes won. All the Greek city-states were under some sort of regional federal alliance at different times and drew strength from shared religious sanctuaries and their attached Games. The various interchanges between democratic Federalism and Empire in ancient Greece offers a microcosm of today's interregnum between modern and postmodern international relations. For as democratic political theorists at the start of the twenty first century, we do not seem to be able to do without the legitimizing idea of the People, but we do not know what to do with it. —Margaret Canovan, “The People, the Masses, and the Mobilization of Power: The Paradox of Hannah Arendt's ‘Populism’” Lysistrata: Don't you share a cup at common altars, for common gods, like brothers, at the Olympic games, Thermophylai and Delphi? —Aristophanes, Lysistrata. (shrink)

International relations (IR) scholars have increasingly integrated Hannah Arendt into their works. Her fierce critique of the conventional ideas of politics driven by rulership, enforcement, and violence has a particular resonance for theorists seeking to critically revisit the basic assumptions of IR scholarship. Arendt’s thinking, however, contains complexity and nuance that need careful treatment when extended beyond domestic politics. In particular, Arendt’s vision of free politics—characterized by the dualistic emphasis on agonistic action and institutional stability—raises two crucial issues (...) that need further elaboration for IR research that appropriates her thinking. One involves the orientation of her international thoughts. Although Arendt shows “idealistic” aspirations for authentic politics practiced by diverse equals in an institutionally articulated space of freedom, she never loses interest in the extant situation of “non-idealistic” politics. Engaging with Arendt’s theory orientation requires a careful analysis of difficult topics, such as her distinctive conception of the political and her critiques of the nation-state and international law. The other topic that needs clarification when Arendt’s thoughts are applied to IR involves specific ways of associating different sites of power. A close examination of Arendt’s council-based federalism reveals her distinctive idea of international politics, based on her acute awareness of the fundamental complexity that lies in power association and state agency. Bringing IR topics like state agency into conversation with her works generates illuminating questions for Arendt scholarship. Likewise, the ongoing debate on agonistic and institutional features of Arendt’s thoughts can provide crucial insights into critical studies of international politics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 107-108 [Access article in PDF] Sixth International Conference of the Society for Buddhist-Christian Studies John Berthrong Boston University The society's sixth international conference, held 5-12 August 2000, was an exceptionally successful event for the five hundred plus participants. In great measure the success was due to the conference's scenic and user-friendly location at the Pacific Lutheran University, Tacoma,Washington, and to the (...) untiring work of Professor Paul Ingram and his staff. The spirit of Mount Rainier towered over the whole event, reminding us that both Buddhism and Christianity have a stake in global healing.One of the most enjoyable aspects of the conference was how well the various panels, presentations, plenary programs, and workshops matched the announced theme of the conference. Although I cannot speak for all the participants, in my extensive sampling of the events, care was given in addressing the question of global healing from a diverse set of spiritual perspectives and academic disciplines.Whether you attended the section on meditation or the erudite papers on orthodoxy, the presenters strove to show how their work could be understood as a way to promote global healing.Nowhere was this attention to the theme of the conference more clearly demonstrated than in the evening plenaries. I confess that I am not a fan of evening meetings. However, in each case the various panels presented their analysis as a gift to the larger mosaic of the conference. The evenings began with Dr. A. T. Ariyaratne and Dr. Cecil Murray addressing nonviolent struggle for economic justice. This was followed by presentations on the Earth Charter; gender, justice, and oppression in Buddhism and Christianity; and consumerism and ecology. I would also be remiss if I did not note that we were treated to wonderful musical performances not only at the opening and closing ceremonies but during all the other plenaries as well.One of the most noteworthy features of the work of the society over the last two decades has been its conviction that erudite scholarship and the actual profession and practice of religion are not mutually exclusive. Furthermore, the society was founded on the belief that dialogue between Buddhists and Christians is a good thing in and of itself. The workshop on the interior dialogue of meditation was a gentle refutation to those in the academic world who maintain that only analysis of isolated religious practices or texts makes any sense. The society has always urged its members to bring their practices as well as their ideas to the dialogical encounter. [End Page 107]Music played a moving role in the life of the conference. The plenary sessions took place in the magnificent new music center at PLU, wherein resides a huge concert organ.We were literally moved by the organ's powerful rendition of the classic works of the Western religious musical tradition. Matching the organ was the gentle call of the shakuhachi. An organ and a shakuhachi may seem mismatched in theory and performance--much less sheer volume for the bamboo flute--but they blended into a symphony of shared sacred music.Having praised the thematic attentiveness, musical brilliance, and spiritual depth of the conference, I must likewise highlight the academic integrity of the papers. Many of the professorial types mentioned over and over again how pleased they were with the thoughtfulness of the academic presentations. Here we need not only to thank the authors but also the conference planning committee for its ability to select the best representatives of erudite, informed, and engaged models of academic scholarship. Those who were not present will simply have to wait for many of these fine papers to be published in various scholarly journals. Another helpful detail was the conference bookstore, which stocked many of the recent publications of the participants.The only criticism I heard during the whole conference was that it was, alas, a bit too long. In this busy world it is difficult for most people to block out a whole week for one conference. I mention this only in... (shrink)

This volume outlines the methods appropriate to an English School understanding of international relations and their assumptions about how knowledge of the social is gained. It makes clear what is involved in 'an English School approach' and what such an approach delivers in the contemporary understanding of international relations.

This book discusses the contribution of philosophers and thinkers whose ideas have recently begun to permeate international relations theory. It provides an introduction to the contemporary debates regarding theories and methodologies used to study international relations, particularly the relationships between interpretive accounts of social action, European philosophical traditions, hermeneutics and the discipline of international relations. The authors provides a platform for dialogue between theorists and researchers engaged in a more specific area studies, geo-political studies, (...) political theory and historical accounts of international politics. The volume analyzes a variety of theoretical and explores the work of Nietzsche, Heidegger, Gramsci, Wittgenstein, Gadamer, Levinas, Bakhtin, Patocka, Derridean, Deleuze and Susan Sontag. Making an important contribution to discussions about how to study the complexities of world politics, this book will be of interest to students and researchers of international relations, politics, sociology, philosophy and political theory. (shrink)

This review, based on analysis of the abstracts of 271 academic publications, critically examines the development of girlhood studies within a specific sociocultural context – Israeli society. By examining one particular context the authors hope to contribute to the discourse on the worldwide evolution of girlhood studies. The following research questions were posed: How did the body of literature on Israeli girls develop over time? What is the distribution of disciplines and topics represented? Who are the girls at the (...) focus of the writing? What are the methodological and paradigmatic approaches adopted? The findings point to the tentative development of a girlhood studies perspective that began in the 1980s and expanded over time, revealing the spread and reclaiming of feminist theoretical tenets as embodied in the study of girls. The review both sheds light on the pace and the manner in which Western feminist ideas spread to a specific local arena, and identifies unique local influences impacting this process. (shrink)

Many competing ideas exist around teaching ‘standard’ high school social studies subjects such as history, government, geography, and economics. The purpose of this paper is to explore the potential of social studies teaching and learning as a moral activity. I first propose that current high school curriculum standards in the United States often fail in focusing on the kinds of sustained discourse and ideas necessary for students to develop an awareness and commitment to justice in a pluralistic (...) class='Hi'>society. I then make the argument that understanding social studies as an inherently moral activity creates a space for transformative and meaningful learning to occur. Lastly, I contend that public schools are inextricably linked to understanding and creating elements of a just society and as such, hold equal potential to both support and severely hinder its development. (shrink)

This book analyzes scientific problems within the history of physics, engineering, chemistry, astronomy and medicine, correlated with technological applications in the social context. When and how is tension between disciplines explicitly practised? What is the conceptual bridge between science researches and the organization of technological researches in the development of industrial applications? -/- The authors explain various ways in which the sciences allowed advanced modelling on the one hand, and the development of new technological ideas on the other hand. (...) An emphasis on the role played by mechanisms, production methods and instruments bestows a benefit on historical and scientific discourse: theories, institutions, universities, schools for engineers, social implications as well. -/- Scholars from different traditions discuss the emergency style of thinking in methodology and, in theoretical perspective, aim to gather and re-evaluate the current thinking on this subject. It brings together contributions from leading experts in the field, and gives much-needed insight into the subject from a historical point of view. The volume composition makes for absorbing reading for historians, philosophers and scientists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Redeeming a Prison Society: A Liturgical and Sacramental Response to Mass Incarceration by Amy LevadLloyd SteffenRedeeming a Prison Society: A Liturgical and Sacramental Response to Mass Incarceration Amy Levad minneapolis: fortress press, 2014. 233 pp. $39.00.Amy Levad (University of St. Thomas) has added a theological voice to the national conversation that Michelle Alexander opened with her devastating critique of the American criminal justice system in The (...) New Jim Crow: Mass Incarceration in the Age of Colorblindness. Alexander showed how policies grounded in the war on drugs have disproportionately distressed racial and ethnic minorities—African Americans and Latinos—and the poor, destroying lives and communities. Incarceration in the United States is today a system that perpetuates what Alexander called a “caste” system from which escape is, especially among black males, virtually impossible. In this informed and well-presented study, Levad takes up Alexander’s social justice analysis, extending it in new directions, offering a creative theological contribution to the mass incarceration crisis in the world’s first “genuine prison society.”Levad observes that a limitation in the Christian response to mass incarceration is the “lack of Catholic voices” (47), which her book makes an effort to correct. She draws on core insights of Catholic tradition to address conditions that foster crime while also responding “to the ways in which the criminal justice crisis both reflects and sustains social injustices” (48). Her book offers a wonderfully clear analysis of mass incarceration and related issues such as recidivism strategies and policing policies. She advocates “pulling levers,” policing policies that aim at avoiding prison, versus harsh “window-breaking” policies that for deterrence reasons criminalize even minor offences. Levad addresses theories of punishment, proposes ideas for prison reform, and, while acknowledging a limited need for prisons, sets forth constructive suggestions for how best to decarcerate society through restorative justice and rehabilitation practices that reintegrate offenders into society.The study is a provocative interdisciplinary conversation between criminology and theology. Levad’s focus is on liturgy and sacrament, the central resources of Roman Catholic theology, finding in the Eucharist the theological [End Page 204] model for inviting the marginalized and dispossessed into the common fellowship of human dignity. She then argues that penance and reconciliation yield attitudes and behaviors that parallel secular restorative justice efforts. Advocating alternatives to prison while denying the effectiveness of punitive retribution, Levad critiques the approaches of the US Conference of Catholic Bishops and other Catholics. She highlights Kathryn Soltis as a Catholic scholar who uses theological resources to affirm the dignity of prisoners, attend to the common good, and seek ways to repair relationships between victims and offenders.Some of Levad’s ideas could be developed further. Pluralism, for instance, is mentioned as a contextual issue for her theological work but never thoroughly developed. Utilitarianism is denied a constructive ethics role, but Levad’s discussion of recidivism appeals to it as a marker of the common good (122). And Levad’s attention to the internal failures of the Church in confronting social justice issues leads one to wonder whether the decarcerated vision of society she desires is practicable.Levad speaks to the heart of the incarceration crisis in America, challenging the willingness of Americans to “throw people away” (198) through imprisonment—especially the young, the poor, and minorities. With her underlying question of “what kind of people we want to be and what we want our communities to be like” (43), Levad presents readers with a distinctive “vision of justice in God’s reign conveyed by liturgy and sacraments” (197). With that, she has accomplished what she set out to do: confront the social injustice of mass incarceration with the best insights of modern criminology but also with a theological perspective that embodies the struggle to realize an engaged Catholic praxis of justice.Lloyd SteffenLehigh UniversityCopyright © 2016 Society of Christian Ethics... (shrink)

(1996). A European influence in British local government discourse? The European Legacy: Vol. 1, Fourth International Conference of the International Society for the study of European Ideas, pp. 580-585.

In India, Dalits faced a centuries-old caste-based discrimination and nowadays indigenous people too are getting a threat from so called developed society. We can define these crimes with the term ‘atrocity’ means an extremely wicked or cruel act, typically one involving physical violence or injury. Caste-related violence has occurred and occurs in India in various forms. Though the Constitution of India has laid down certain safeguards to ensure welfare, protection and development, there is gross violation of their rights such (...) as killing, murder, torture, burning, abduction, rape and molestation. According to a report by Human Rights Watch, “Dalits and indigenous peoples (known as Scheduled Tribes or adivasis) continue to face discrimination, exclusion, and acts of communal violence. Laws and policies adopted by the Indian government provide a strong basis for protection, but are not being faithfully implemented by local authorities.” Human rights issues are very often understood and analyzed from socio-political and cultural perspectives. Apart from such perspectives, the issue of human rights also can be analyzed from a strictly philosophical perspective, which implies that the idea of human rights is centered on the inspiration of human dignity. Several studies on the situation of human rights of Dalits in several parts of India show more reports on violation of human rights than on protection of them. Dalits are discriminated against, denied access to land, forced to work in degrading condition, and routinely abused at the hands of the police and higher-caste groups that enjoy state protection. For example, Dalit women are regularly subjected to sexual violence as a result of their lower caste status-often in response to their demands of basic rights. Hate crimes towards indigenous peoples is a daily reality in many countries across the globe. The challenge is to change such a dehumanized situation. The challenge is to each one of us that whether engaged in governance of the civil society or voluntarily engaged in social and economic development of society, one thing to remember is that leaving behind the vulnerable units of our society – Dalits and indigenous peoples – will not take us to a prosperous society. This paper is an attempt to study the situation of human rights of two most neglected segments of society namely, Dalits and STs as a serious international human rights issue. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.4 (2003) 64-73 [Access article in PDF] Postmodern Approach to Art Appreciation for Integrated Study in Japan This essay aims to clarify the issues of art appreciation education in Japan, and to examine a viewpoint for considering the issues in relation to a "Period for Integrated Study" established in 2002. Though ideas of art educationhave expanded in recent years, we are (...) facing the difficulty of approximately |a 20% cut in the number of art classes offered in Japanese compulsory education. In addition to this, involvement of art with Integrated Study, a new attempt to transcend the conventional learning of subjects, has presented urgent issues in art education along with current educational reforms.Based on analyses of the developmental characteristics of Japanese students' aesthetic sensitivity, we consider the issues of art appreciation education, and present a vision for involvement of art appreciation with Integrated Study. For example, Japanese students show a keen interest in formal elements with an inclination for expressiveness as a legacy received from the study of modernism in art education. On the other hand, students also show weakness in skills in finding artistic contexts. This should be considered as the most important issue of art appreciation education in Japan. It is necessary to enhance students' viewing in relation to social and cultural contexts in order to address this issue. We propose that this can be achieved through Integrated Study. Art appreciation in Integrated Study should take a postmodern approach to Japanese art education, which now has a strong inclination toward modernism. Educational Reform and Integrated Study With a rapid decline in the number of children, a rapidly aging society, and the advent of computerization and globalization, we now face problems which cannot be solved by conventional systems presently in place in Japanese society. In order to address these problems, drastic reforms that also include educational reform must be undertaken. Specific reform in education [End Page 64] can be seen in changes in the Course of Study. The most notable feature in the latest revision of the Course of Study is the establishment of the Period for Integrated Study. Integrated Study was established as a new project for the most highly prioritized issue of how students can acquire the so-called "Zest for Living." 1 Integrated Study is a required subject, with 105 to 110 class hours/year in third grade and above in elementary school, and 70 to 130 class hours/year in junior high school. The Course of Study does not prescribe the contents in detail but the periods are organized and implemented by each school according to regions and schools. However, it is suggested that schools proceed with the study of international understanding, conversation in foreign languages, information, the environment, social welfare, and health in a comprehensive and interdisciplinary way. IntegratedStudy puts an emphasis on students' initiative in identifying issues forthemselves, and on the cultivation of their talent and ability to solve those issues. Based on students' own interests, great importance is placed on problem-solving, open-ended activities, and the cultivation of independent and creative attitudes. Unlike the conventional unilateral teaching of knowledge for subjects, Integrated Study's purpose is to shift the direction of education so students can learn and think for themselves. In addition, Integrated Study focuses on authentic way and develops the skills of collecting, investigating, and connecting information, and reporting, announcing, and discussing. 2On the other hand, in curricula for elementary and junior high schools, the hours of art classes were reduced so that Japanese art education was put in a more difficult situation compared to previous curricula. Respectivesubjects are designed for students to learn basic abilities for the development of Integrated Study. Therefore, while educational reform is underway in Japan, art education faces the problem of maintaining basic learning at the same level as previously, relating art to Integrated Study.Relations between Integrated Study and art education have been discussed in various ways. 3 Two general problems can be pointed out. One isour concern that the originality of art as... (shrink)

Today's world is post-colonial and post-Cold War. These twin characteristics explain why international society is also riddled with the two major forms of injustice which Nancy Fraser identified as afflicting national societies. First, the economic and social disparities between states caused outcry in the 1950s when the first steps were taken towards decolonisation. These inequalities, to which a number of emerging states now contribute, are still glaring and still pose the problem of the gap between formal equality and (...) true equality. Second, international society is increasingly confronted with culture- and identity-related claims, stretching the dividing line between equality and difference. The less-favoured states, those that feel stigmatised, but also native peoples, ethnic groups, minorities and women now aspire to both legal recognition of their equal dignity and the protection of their identities and cultures. Some even seek reparation for injustices arising from the past violation of their identities and the confiscation of their property or land. In answer to these two forms of claim, the subjects of international society have come up with two types of remedy encapsulated in legal rules: the law of development and the law of recognition. These two sets of rights are neither wholly autonomous and individualised branches of law nor formalised sets of rules. They are imperfect and have their dark side. Yet they can be seen as the first milestones towards what might become a fairer international society; one that is both equitable (as an answer to socio-economic injustice) and decent (as an answer to cultural injustice). This book explores this evolution in international society, setting it in historical perspective and examining its presuppositions and implications. (shrink)

In open economy migration is a natural process. However, constantly growing immigration flows to the EU countries pose certain challenges for host countries. In 2015, over 1 million people – asylum seekers, refugees and other immigrants – crossed the border of the EU. In addition, there is a significant movement from less developed to more developed countries within the EU. This process causes citizens’ discontent of some host countries, as well as the fear of economic, social, political and security instability. (...) In order to achieve integration of immigrants and seeking to formulate a successful migration policy it is appropriate to determine factors influencing society’s attitudes towards immigrants. During the last decade this topic is relevant in the political and scientific field; however, there is a lack of systematic research carried out integrating not only economic but also demographic, cultural, political and religious factors influencing society’s attitudes. In this research we employed a logistic regression model to estimate factors that increase or decrease the probability for a positive attitude towards internal and external immigrants in the EU. As a source for raw data we used the European Social Survey Database. The research results revealed that society’s attitude towards internal EU immigrants was more positive compared with that towards external immigrants. Factors increasing the probability for EU citizens to possess a positive attitude towards immigrants are higher education level and sufficient income. The influence of these factors does not differ much regarding internal and external immigrants. We estimated that women, families with children, people that live in cities and young generation are the members of society that have the most positive attitude. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:184 BOOK REVIEWS knower, one may avoid undercutting the position that the cognitive powers are passive, without failing to do justice to the fact that aware· ness and discrimination are activities of the knower {pp. 71-72; 148· 49, n. 6). Second, Kai holds that the individual human being cannot really he said to have intuitive mind in himself: "Man has mind; hut only to a certain degree and without (...) mind losing its independence from the human whole.... the divine mind is present in man without los· ing its character of divine mind " (p. 75). If only God has intuitive mind {pp. 155, n. 32; 156-57, n. 13), how can the individual human being really know, even in the sense of having discursive thought? Since knowledge depends on first principles, what does not possess the intuitive mind which knows the first principles would, it seems, not properly have knowledge. The only hope for a definitive interpretation of the disconcertingly brief De Anima, 3. 5, lies in the possibility that one can establish a definite connection between this chapter and other elements in the Aris· totelian corpus, a connection that would elucidate the otherwise in· scrutable teaching on active mind. It is the great merit of Kai to have made an excellent case for a connection between De Anima, 3. 5, and two other elements in the Aristotelian corpus: nous as it functions in the logic and epistemology, and the unmoved mover of Metaphysics, Lambda. Exploring this connection in a penetrating and thorough analysis of a great body of Aristotelian and secondary te~ts, Kai has not merely taken a position on a more than two-thousand-year-old con· troversy, hut also has decisively advanced our understanding of active mind. St. John's University Jamaica, New York JAMES T. H. MARTIN Anselm Studies: An Occasional Journal. Vol. 2. Edited by JosEPH ScHNAUBELT, OSA, et al., White Plains, New York: Kraus Inter· national Publications, 1988. Pp. 634. $55.00. This volume contains the proceedings of the Fifth International Saint Anselm Conference (Villanova University, September 16-21, 1985). Held in conjunction with the Tenth International Patristic, Medieval, and Renaissance Conference, the meeting occasioned papers concen· trating on areas of "influence and juncture" in the life and thought of St. Anselm and St. Augustine. Given the dependence of much of Anselm's work on the thought of St. Augustine, the Conference took as its particular objective the understanding of the relationship between BOOK REVIEWS 185 faith and reason. While the focus of the papers in this volume includes both saints, the principal emphasis falls on Anselm as inheritor and interpretor of the methods and ideas of his intellectual ancestor. A brief introduction provides cameo presentations of Anselm's character as abbot, monk, and archbishop, together with a conspectus on Anselm's position vis-a-vis the canonical and ecclesiological issues of his day. The papers are then divided into five chapters: "Anselm's Monasticism." "The Proslogion Argument," "Truth: Anselm and Augustine," "Theological Method," and "The Anselmian Worldview." While the papers are of use to scholarly readers desiring detailed treatment of central issues in Anselm's logic and epistemology, the un· doubted strength of the collection lies in its well-calculated effort to integrate an understanding of Anselm's intellectual and spiritual out· look with the theological, spiritual, and literacy currents of his time. Especially for the historian of intellect and society, the essays in this volume provide analysis that advances our understanding of the cultural context of the 11th and 12th centuries. The contribution to our understanding of Anselm's culture is par· ticularly clear in the first and fourth divisions of the volume, the sec· tions dealing with monasticism and Anselm's worldview. In the former division, Glenn Olsen's assessment of " Anselm and Homosexuality" neatly evaluates the evidence for Anselm's sexual orientation made controversial by John Boswell's Christianity, Social Tolerance, and Homosexuality. In fact, the present article, together with its notes, provides a useful summary of the critical literature which has grown up of late around the Boswellian thesis as well as the study of literary expressions of affection in the 11th and 12th centuries. Olsen grasps the... (shrink)

This carefully selected and integrated series of discourses on the central issues of political life presents Robert M. MacIver's views on ethics and politics, society and the state, government and political change, war and peace, and the conditions of a viable international order. It is both a key to the astonishing scope and versatility of MacIver's mind and a major contribution to political thought. Politics and Society elucidates some of the major themes and essential problems of political (...) theory. Here are incisive essays on the nature of understanding in social and political science; on the discontinuities between ethics and politics that render difficult, yet imperative, the ordering of a multigroup society; and on the ever-present tensions between liberty and authority, private interests and the common good. Here too are MacIver's assessments of the forces that make for social change and the transformations requisite to the establishment of a viable international order. And here, with sensitivity and wisdom, are MacIver's articulations of relevant ends and their realization through appropriate means. David Spitz provided a lengthy introduction to this volume on its first publication in 1969 assessing the importance of MacIver's teachings as well as relating these essays within the broader context of MacIver's political and social thought. The republication of this collection now attests to Spitz's conclusion: "The rewards that await the reader of these essays support my conviction that MacIver's eminent achievements, in both method and vision, stamp him as the most distinguished of our social and political theorists."Robert M. MacIver (1882-1970) was Lieber Professor of Political Philosophy and Sociology at Columbia University (1929-1950) and held many other academic posts, directorships and honorary degrees, and in 1962 came out of retirement to be chancellor of the New School for Social Research. Among his most important books were Social Causation and Community, a Sociological Study. David Spitz was professor of political science at Columbia University. He was the author among other books of The Liberal Idea of Freedom. The David and Elaine Spitz Prize is awarded every year for the best book in liberal and/or democratic theory by the International Conference for the Study of Political Thought in his honor. (shrink)

The British Society for Phenomenology, Summer Conference, held at the University of Greenwich, 11th - 13th July 2003. The conference aimed to engender a critical dialogue between the two major critical perspectives within contemporary philosophy of religion and religious studies in the European tradition - phenomenology and naturalism. For further information see the information on Jim Urpeth's research activity on GALA.

The ways in which international non-governmental development organizations (INGDOs) engage with northern constituencies have important implications for their promotion of principles of global justice and equity, their legitimacy as global actors and their capacity to shape a democratic global civil society. This paper focuses on the diverse forms of engagement currently being sought by international development NGOs. Using development education as a case study the paper explores some of the processes of mediation and negotiation that shape (...) NGOs' articulation of global ethics. The paper argues that the diversity of approaches to engagement in the sector presents an opportunity for INGDOs to strengthen and deepen their relationships with Northern constituencies and to support the articulation and embedding of principles of global justice and equity. It argues that development education can play a central role in achieving this. (shrink)

Child Labour in Kashmiri Society: A Socio-human Rights Study The Constitution of India guarantees fundamental rights and the full freedom to enjoy childhood. In spite of that millions of children are being put to arduous work for short and narrow gains. By 1989, the standards concerning children were brought together in a single legal instrument agreed to by the international community. It unambiguously spelt out the rights to which every child is entitled, regardless of place of birth, (...) descent, sex, religion, or social origin. A number of aspects, such as gender, family background, cultural acceptance, issues of health and recreation, the legal aspect and so on, have been covered. The life worlds of working children, legal protection to children from exploitation and the human rights perspective of child labour is the main focus of this article. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 207-208 [Access article in PDF] Society Cosponsors International Conference in Chiang Mai, Thailand Payap University and Payap University's Institute for the Study of Religion and Culture will be sponsoring a week-long International Academic Conference on "Religion and Globalization in Chiang Mai, Thailand" beginning the last week of July 2003. The conference is being cosponsored by the American Society for Buddhist-Christian (...) Studies. Ruben Habito, vice-president of the Society, is serving as a member of the planning committee and as the liaison between Payap University and the Society. Other members of the planning committee include Donald Swearer, Michael von Brueck, David Chappell, Wolfgang Schmidt, Parichart Suwanbubbha, Saeng Chandrangam, and John Butt. It is hoped that a large contingent of members of the American Society for Buddhist-Christian Studies will participate in the conference both by submitting academic papers and by attending.Other cosponsoring organizations include the International Network of Engaged Buddhists, the Museum of World Religions based in Taiwan, the International Buddhist-Christian Theological Encounter, the Church of Christ in Thailand (CCT), and a number of other academic and religious organizations from around the world and within Thailand.The conference will be held on the main Payap University campus beginning with dinner on Sunday evening, July 27. It will end with lunch on Saturday, August 2, 2003. Lodging will be provided at the four-star Amari Rincome Hotel located near the Payap campus. Following the conference, Payap is arranging for several optional post-conference excursions to important religious and historical sites in Thailand and neighboring countries for those wishing to extend their stay in Southeast Asia.The overall theme of the conference is "Religion and Globalization". Plenary speeches, academic papers, discussions, and workshops will be organized around three broad themes:Religious Diversity and Interfaith Relations in a Global Age This section will include topics concerning religious pluralism, missions, religious conflict and reconciliation, and religious dialogue.Religion and a Global Society This section will focus on specific topics related to issues of social and economic justice, such as the relation between religion and human rights, structural violence, gender, tourism, prostitution, HIV/AIDS, the natural environment, media, technology, arts, and culture. [End Page 207]Religious Reform and Reformulation for a Global Age This section will focus on the reformulation of religious teachings and doctrines as well as on reforms of religious rituals, practices, and institutions in relationship to globalization.Several reasons make Thailand an appropriate and attractive site for this conference. Thailand has the largest percentage of Buddhists of any country in the world. It also has significant Islamic, Christian, and Hindu minorities. Animistic beliefs and practices underlie the religious faith of most of the Thai people. Over the past century and especially during the past several decades the country and the region have experienced rapid and profound changes as a result of modernization and globalization. For all these reasons Chiang Mai presents an excellent venue for examining how the Theravada Buddhist tradition and other major religious traditions are affecting and being affected by globalization. In addition, the Chiang Mai area has been an important "crossroads" for various religious and cultural movements since the beginning of the Common Era. For over 2,000 years Thailand has been both a receiver and a sender of religious missions. Thus, Chiang Mai provides a superb locale for critically reexamining religious missions and interfaith relations.The complete cost for the seven-day conference (including all meals, lodging, local transportation, site visits, entertainment, and conference registration) will be $575 (U.S.). International air travel to Chiang Mai will be additional. But based on current fares, travel from the North America to Chiang Mai should be no more than between $800 and $1,200 (U.S.). The exact international travel cost will depend on the carrier and the place of origin. Optional post-conference excursions will involve some additional expense and will vary depending on the destination and length of the excursion.Details regarding procedure for registration and submitting papers, lodgings, the conference schedule, optional post-conference excursions, and travel... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 139 [Access article in PDF] Japan Society for Buddhist-Christian Studies James W. Heisig Nanzan Institute for Religion and Culture The twenty-first annual meeting of the Japan Society for Buddhist-Christian Studies was held from July 24 to 26, 2002 at the Palace Side Hotel in Kyoto. The theme for the year was "The Body and Religion."Yoritomi Motohiro delivered a paper on "The Shingon View (...) of the Body," with a response by Keta Masako. Kosaka Kunutsugu's paper on "The Question of the Body in Nishida" was responded to by Tsuruoka Yoshio. Finally, Yagi Seiichi spoke on "The Body as a Locus of 'Oneness': Towards a Symbolic Representation of Basho Theory," with a response by James Heisig. As is the custom of the Society, lengthy discussions followed the papers.The interest generated by the topic was considerable, and it was decided to continue with it for at least one more year.In the past, the papers and discussions of the annual meetings have been published in the pages of Daijo Zen. This year the Society launched the publication of its own journal, Kenkyujo Shoho (Journal of the Japan Society for Buddhist-Christian Studies). The inaugural issue includes the papers from the 2001 meeting on "Nature." This journal is available from the Nanzan Institute for Religion and Culture, and may be downloaded for free from the Internet. Go to and follow the links under "Publications." The site also contains other information related to the Society and its past annual meetings.... (shrink)

After the end of the Cold War, many in the West viewed Africa as a testing ground for the solidarist argument that sovereignty was no longer an absolute principle and that the international community could intervene to protect individual from human rights violations. This argument seems particularly challenging in the African context, given the continental leadership’s historic commitment to territorial integrity and non-intervention. However, as the author shows, African leaders from 1945 to 1990 were largely upholding the pluralist (...) class='Hi'>international norms of the time. In other words, the case for humanitarian intervention – and the problems posed by the practice – are not region-specific. The early 1990s, during which the United Nations intervened in Somalia, seemed to confirm the solidarist position. However, the failure to intervene in Rwanda in 1994, and the more recent experience of interventions in Sierra Leone, present a more mixed picture. Humanitarian intervention remains a controversial practice because of its coercive means, and its tendency to attribute blame or responsibility in what are often very complex civil conflicts. (shrink)

Despite China’s recent remarkable performance in high-quality research, the number of students going abroad to pursue doctoral degrees in STEM fields has been rising rapidly. This study investigates the motivations of Chinese international doctoral students in STEM fields for undertaking a PhD abroad, and the external factors influencing this major life decision. Based on in-depth interviews with 35 CIDS from seven universities in four Australian states, the findings show that for the current generation, enriching life experiences and self-cultivation (...) emerged as most prominent personal motivations. The choice to study abroad, though ultimately a personal decision, was influenced by a range of factors and particularly long-term cooperation between host and home institutions. Both academic and personal reputation of supervisors played important roles in the selection of host institutions. This study may be of value to supervisors and higher education policy-makers, at institutional and govern... (shrink)

This review shows how the relationship between nongovernmental organizations (NGOs) and businesses has been examined in business and society, management, and international business (IB) literatures. Altogether 88 relevant studies have been identified through the analysis of article abstracts from 11 leading journals in these fields. The articles have been classified into three categories according to their focus: NGO—business interface, NGO—business— government interface, and NGOs as one of many corporate stakeholders. Six main themes are identified: (a) Activism and NGO (...) influence, (b) dyadic partnership (NGO—business), (c) cross-sector partnership (NGO—business— government), (d) global governance and standardization, (e) national-level governance, and (f) stakeholder management. The state of the research topic is assessed, and implications and avenues for further research are provided. (shrink)

"The political and academic worlds are fractured by two competing discourses: the universalism of human rights and cultural relativism. This fracture is represented by the deep separation of cultural analysis and theories of international politics. Derek Robbins in a brilliant interrogation of European thinkers from Montesquieu to Pierre Bourdieu seeks to replace cultural relativism with cultural relationism as a step towards reconciling Enlightenment universalism and anthropological insistence on cultural difference. Inter alia he reflects on the tensions between political (...) and social science and takes up the challenge from Raymond Aron to construct a sociology of international relations. A dazzling achievement." - Bryan S. Turner, The Graduate Center, CUNY Through historical studies of some of the work of Montesquieu, Comte, Durkheim, Boas, Morgenthau, Aron and Bourdieu, Derek Robbins examines the changing and competing conceptualisations of the political and the social in the Western European intellectual tradition. He suggests that we are now experiencing a new ‘dissociation of sensibility’ in which political thought and its consequences in action have become divorced from social and cultural experience. Developing further the ideas of Bourdieu which he has presented in books and articles over the last twenty years, Robbins argues that we need to integrate the recognition of cultural difference with the practice of international politics by accepting that the ‘field’ of international political discourse is a social construct which is contingent on encounters between diverse cultures. ‘Everything is relative’ (Comte) and ‘everything is social’ (Bourdieu), not least international politics. (shrink)

Plato (ca. 427- ca. 347 BCE), the preeminent Greek philosopher, has been extensively studied. A major field of Plato's comprehensive work is his political philosophy, which is multifaceted and multidimensional. The discourse on gender issues forms an integral part of it. In this context, one is surprised to notice that Plato's elaborations have been interpreted in quite contrasting ways. In some feminist discussions of classical philosophy, Plato's intellectual enterprise is evaluated as reflecting Greek male chauvinism. Such identification carries all manner (...) of stereotyping, and this is neither enlightening nor helpful for an overall understanding of Plato's teachings and his world of ideas. In the scholarly literature, one can make the surprising discovery that Plato's contribution to the understanding of gender roles in society slips the attention of authors who specialize in this topic. Plato was neither feminist in the modern sense nor a sexist. Plato was not a liberal thinker, and he did not take the initiative to make a case for women's liberties. And yet, he elaborates amply on issues of what is subsumed under women's liberation in our time: What else would we call a philosopher who, under the conditions of Greek society in the classical age, advocated for the participation of women in sports competitions and approved of the access of women to public offices, even to political leadership? In this study, priority lies in reconstructing Plato's ideas on women's roles viewed against the zeitgeist of gender issues in Greek society of classical antiquity. The analysis shows that Plato's speculations about gender and gender issues in an ideal society were nothing short of revolutionary. Plato on Women is a major contribution to political philosophy and gender studies as well as an important book for collections of Plato's works and scholarly literature focusing on this philosopher. (shrink)

Engaging undergraduates in publishable research is challenging. Skills including researching topics, statistical knowledge, and writing abilities are necessary; however, students often face time constraints or financial challenges that impede them from engaging in these experiences. Conducting research with underrepresented students can be an even bigger challenge, as these groups are known to face additional financial or family burdens that the traditional student does not face. This essay reports on the development of an international field study with the goal (...) of producing publishable research by undergraduates. To date, 27 students (68% Hispanic, 52% first generation) have participated in a week-long immersion field experience in Roatán, Honduras. As an interdisciplinary field study, students were exposed to animal behavior, ecology concepts, and research methods through a two-course sequence that incorporated the field experience. In this essay, we share our best practices for conducting a field study with students from underrepresented populations with the goal of producing publishable research. We include the evolution of the course curriculum that was informed by self-reported student experiences and a brief description of some of the projects students designed. Students reported that the field experience highlighted the importance of adjusting research plans and expectations. Ultimately, this program exposed students to advantages and disadvantages of conducting field research while increasing confidence in their ability to conduct effective and meaningful research. A minimum of two semesters may be needed to create publishable research projects and 1 week of data collection is not sufficient for successful research projects. (shrink)

Considering that much of human society is structured through its interaction with non-human animals, and since human society relies heavily on the exploitation of animals to serve human needs, human-animal studies has become a rapidly expanding field of research, featuring a number of distinct positions, perspectives, and theories that require nuanced explanation and contextualization. The first book to provide a full overview of human-animal studies, this volume focuses on the conceptual construction of animals in American culture and the (...) way in which it reinforces and perpetuates hierarchical human relationships rooted in racism, sexism, and class privilege. Margo DeMello considers interactions between humans and animals within the family, the law, the religious and political system, and other major social institutions, and she unpacks the different identities humans fashion for themselves and for others through animals. Essays also cover speciesism and evolutionary continuities; the role and preservation of animals in the wild; the debate over zoos and the use of animals in sports; domestication; agricultural practices such as factory farming; vivisection; animal cruelty; animal activism; the representation of animals in literature and film; and animal ethics. Sidebars highlight contemporary controversies and issues, with recommendations for additional reading, educational films, and related websites. DeMello concludes with an analysis of major philosophical positions on human social policy and the future of human-animal relations. (shrink)

The differences in clinical bioethics between the Mediterranean and Latin American cultures have not been analyzed. The objective of the study is to compare the ethical conflicts that internists in Spain, Mexico and Argentina have. Cross-sectional observational study through a survey directed at internists from Spain, Argentina and Mexico. The survey was administered to affiliated members of the National Societies of Internal Medicine across three countries via an online platform. 762 internists participated, 261 from Spain, 154 from Argentina (...) and 347 from Mexico. The main ethical conflicts that internists in Spain, Argentina and Mexico have are related (in order) to the end of life, to the clinical relationship and to the patient’s autonomy. Withholding and withdrawing life-sustaining treatment is the most frequent conflict in Spain and Argentina and the second in Mexico. Internists from Spain and Argentina identify very similar ethical conflicts. Furthermore, they consider them more frequent and difficult than in Mexico. In Argentina they are less satisfied with the way they are resolved. To explain these differences, socio-cultural factors are postulated, among others: paternalism, individualism, masculinity, organization of the health system, formal training in bioethics and assessment of death. (shrink)