In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedAquinas on Being. By Anthony Kenny. Oxford: Clarendon Press, 2002. Pp. x + 212. Price not given.Before and after Avicenna: Proceedings of the First Conference of the Avicenna Study Group. Edited by David C. Reisman, with the assistance of Ahmed H. al Rahim. Leiden: Brill, 2003. Pp. xix + 302. Price not given.Beside Still Waters: Jews, Christians, and the Way of the Buddha. Edited by Harold Kasimow, John (...) P. Keenan, and Linda Klepinger Keenan. Boston: Wisdom Publications, 2003. Pp. 284. Paper $14.95.The Buddhist Unconscious: The ālaya-vijñāna in the Context of Indian Buddhist Thought. By William S. Waldron. London and New York: RoutledgeCurzon, 2003. Pp. xvi + 269. Price not given.Comparative Political Philosophy: Studies under the Upas Tree. Edited by Anthony J. Parel and Ronald C. Keith. Lanham, Maryland: Lexington Books, 2003. Pp. xxxviii + 260. Paper $26.95.The Confucian Quest for Order: The Origin and Formation of the Political Thought of Xun Zi. By Masayuki Sato. Leiden: Brill, 2003. Pp. xviii + 500. Price not given.Gathering the Meanings: The Compendium of Categories: The Arthaviniścaya Sūtra and Its Commentary Nibandhana. Translated from the Sanskrit by N. H. Samtani. Berkeley: Dharma Publishing, 2002. Pp. xxxiv + 390. Price not given.I Have Arrived, I Am Home: Celebrating Twenty Years of Plum Village Life. By Thich Nhat Hanh. Berkeley: Parallax Press, 2003. Pp. 253. Paper $25.00.Identity and the Moral Life. By Mrinal Miri. New Delhi: Oxford University Press, 2003. Pp. xvii + 132. Hardcover Rs 645.00.Indian Philosophers and Postmodern Thinkers: Dialogues on the Margins of Culture. By Carl Olson. New Delhi: Oxford University Press, 2002. Pp. xv + 331. Hardcover Rs 950.00.Islamic Humanism. By Lenn E. Goodman. New York: Oxford University Press, 2003. Pp. xiii + 273. Price not given.Letting Go: The Story of Zen Master Tōsui. Translated by Peter Haskel. Honolulu: University of Hawai'i Press, 2001. Pp. xv + 167. Hardcover $45.00. Paper $16.95.A Life Journey to the East: Sinological Studies in Memory of Giuliano Bertuccioli (1923-2001). Edited by Antonino Forte and Federico Masini. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xxxv + 280. Price not given.The Measure of Things: Humanism, Humility and Mystery. By David E. Cooper. Oxford: Clarendon Press, 2002. Pp. ix + 372. Price not given. [End Page 277]Mencius, Hume and the Foundations of Ethics. By Xiusheng Liu. Aldershot, Hampshire: Ashgate Publishing Limited, 2003. Pp. vii + 204. Price not given.Monks and Monarchs, Kinship and Kingship: Tanqian in Sui Buddhism and Politics. By Chen Jinhua. Kyoto: Scuola Italiana di Studi sull'Asia Orientale, 2002. Pp. xiii + 310. Price not given.Music in the Sky: The Life, Art, and Teachings of the 17th Gyalwa Karmapa Ogyen Trinley Dorje. By Michele Martin. Ithaca: Snow Lion Publications, 2003. Pp. 351. Paper $18.95, U.K. £12.95.New Confucianism: A Critical Examination. Edited by John Makeham. New York: Palgrave Macmillan, 2003. Pp. 262. Hardcover $55.00.On the Boundaries of Theological Tolerance in Islam: Abū Hāmid Al-Ghāzalī's Faysal al-Tafriqa Bayna al-Islām wa al-Zandaqa. By Sherman A. Jackson. Oxford: Oxford University Press, 2002. Pp. xiv + 156. Hardcover Rs 295.00.Pandita Ramabai's American Encounter: The Peoples of the United States (1889). By Pandita Ramabai and translated and edited by Meera Kosambi. Bloomington: Indiana University Press, 2003. Pp. xi + 284. Hardcover $59.95. Paper $29.95.Parmenides of Elea: A Verse Translation with Interpretative Essays and Commentary to the Text. By Martin J. Henn. Westport, Connecticut: Praeger, 2003. Pp. 147. Hardcover $59.95.Philosophes taoïstes, tome II: Huainan Zi, texte traduit, présenté et annoté sous la direction de Charles le Blanc et de Rémi Mathieu. Paris: Éditions Gallimard, 2003. Pp. lxxxiii + 1182. Hardcover €56,90.The Philosophy and Ethics of the Vīraśaiva Community. By Dan A. Chekki. Lewiston, New York: The Edwin Mellen Press, 2003. Pp. xxv + 287. Hardcover $119.95.Poems of Hanshan. Translated by Peter Hobson with introduction by T. H. Barrett. Walnut Creek, California: AltaMira Press, 2003. Pp. viii + 151. Hardcover $65.00. Paper $19.95.Psychoanalysis and Buddhism: An Unfolding Dialogue. Edited by Jeremy D. Safran. Boston... (shrink)

There is the world of ideas and the world of practice; the French are often for sup pressing the one and the English the other; but neither is to be suppressed. -Matthew Arnold The Function of Criticism at the Present Time From its inception, bioethics has confronted the need to reconcile theory and practice. At first the confrontation was purely intellectual, as writers on ethical theory (within phi losophy, theology, or other humanistic disciplines) turned their attention to topics from (...) the world of medical practice. Recently the confrontation has grown more intense. The ap pointment of clinical ethicists in hospitals and other health care settings is an accelerating trend in North America. Concomitantly, those institutions involved in training peo ple in clinical ethics have added organized exposure to the world of practice, in the form of placement requirements, to the normal academic course load. In common with other dis ciplines, bioethics has begun to see clinical training as a con dition of didactic theory and apprenticeship. (shrink)

Presents Li Zehou's culminating views on ethics in a series of works that highlight the importance of Confucian philosophy today.

Cultures and moral expectations differ around the globe, and so the management of corporate responsibilities has become increasingly complex. Is there, however, a humanistic consensus that can bridge cultural and ethnic divides and reconcile the diverse and contrary interests of stakeholders world-wide? This book seeks to answer that question.

The secular conception of ubuntu, as proffered by Thaddeus Metz, supplies a foundation for a humanist argument that justifies obligation to one’s community, even apart from a South African context, when combined with Kwasi Wiredu’s conception of personhood. Such an account provides an argument for accepting the concept of ubuntu as humanistic and not necessarily based in communalism or dependent upon supernaturalism. By re-evaluating some core concepts of community as they are presented in Plato’s Republic, I argue that this (...) account of ubuntu fits as the basis from which to understand obligation to community from a secular humanist perspective. (shrink)

In the debate over Spanish treatment of the natives of the New World, both sides regularly invoked Aristotle on natural slaves. This paper argues that the interpretation of the Spanish Dominican Domingo de Soto displays a greater understanding of Aristotle and the Aristotelian tradition of justice than that of Juan Gines de Sepúlveda, the Spanish Humanist. The paper goes on to argue that it is the humanist tradition itself that disposes Sepúlveda to misconstrue Aristotle and the tradition of political justice.

This book covers the theory of our moral behavior that seems to meander throughout the history of ideas and that led eventually to scientific explanation of human moral behavior with various interpretations of the natural moral law.

Wiredu has argued that traditional Akan (African) ethics is humanistic in orientation and that human welfare, rather than God’s will, is the basis of morality. In response, Motsamai Molefe asserts that Wiredu’s conclusion overlooks the supernaturalist dimension of traditional African ontology which presents God as the apex being in the universe and the ultimate ground of reality. According to Molefe, a vitalistic conception of God supports the claim that an African supernaturalist ethics is possible. He proceeds to develop an (...) intriguing supernaturalist vitality-based ethics that makes God the foundation of morality. I argue in this article that while Molefe indeed succeeds in demonstrating the possibility of an African supernaturalist ethics, Wiredu’s humanistic framework has a practical advantage over Molefe’s supernaturalist framework to the extent that the problem of revelation in African Traditional Religion forces Molefe’s supernaturalist ethics to assume a speculative aspect. I point out that a vitalistic God who acts intentionally may well define morality in terms of a divine property like knowledge rather than vitality. (shrink)

In this essay, we aim to ground an alliance between Cynthia Willett’s theory of an ethics of eros and Hasana Sharp’s argument for a politics of renaturalization. Both approaches seek a vocabulary and practices for ethical life, which is not circumscribed by the requirement of rationality and is deeply attentive to relationships. The relations to which an ethics of eros and renaturalization must attend include social relations – the tender ministrations of mothers, lovers, and friends that sustain and nourish (and (...) sometimes threaten) each of us. Our lives, bodies, and minds, however, are also deeply involved with the nonhuman environment. Our existence depends on air, water, bacteria, shelter, and infinite other nonhuman beings. Our desires and needs include a habitable environment and even "biophilia." The increasing fragility of our ecosystems suggests that there is more need than ever for an ethics that goes not just beyond man – although that is certainly an ongoing project – but beyond the human. This essay is an attempt to ally our approaches in the feminist effort to produce a broad basis for ethics, allowing for a robust consideration of nonhuman nature. (shrink)

This paper explores the question of embodiment/disembodiment discussed by Hwa Yol Jung mainly in his recent work, Rethinking Political Theory (1993a) in tandem with an examination of some recent developments in Korean scholarship on the same subject. To sum up, the following three points are emphasized. First, this living body does not exist except in specific modalities. In this sense, Gabriel Marcel''s paradigmatic affirmation that I am my body requires an elaboration of the specific modalities of the living body as (...) a being in the world. Second, the way a living body exists is not exclusively mental or physical, but both. In short, it is phenomenal. Third, the point of the whole argument can be summed up as follows: to conceal one''s own body is natural, but to forget it is dangerous. The primary task of phenomenology is not to denude human beings, but to reawaken ourselves to the idea that we are beings who live with and through bodies. (shrink)

The purpose of World Humanism: Cross-cultural Perspectives on Ethical Practices in Organizations is to discover what is distinctive about humanistic management practices around the world. It examines the nature and occurrence of humanistic management practices within businesses and other organizations across the world.

This book is a collection of 18 essays portraying a "humanistic" outlook on several contemporary moral problems, and includes such essayists as Kurt Baier, Carl Rogers, B. F. Skinner, Sidney Hook, Abraham Edel, John Somerville, and Corliss Lamont. Although each was requested first to give his own definition of humanism and then to work out one application of it from his particular field or interest, these directions are not always strictly adhered to. Half of the essays had in fact, (...) already been published in some form in The Humanist. The 5 topical headings of the book show the diversity of fields and interests portrayed: Ethics, Religion and the Meaning of Life; The Good Life; The Individual: Law, Morality and Social Organization; Justice and Society; and Death. Although the essays are of unequal philosophical depth and acumen, this variety may be appealing for some uses of this as a text. However, two of the essays in particular stand out for this reviewer: "Ethics Without Religion" by Kai Nielsen, which perceptively outlines the problematic for as well as against an ethics not rooted in religion, and "The Enforcement of Morals" by Ernest Nagel which aptly analyzes the problem of the relation between the spheres of morality and law taking as a focus the noted Hart-Devlin debate of this issue. The thread which Kurtz believes unites all of these essays is their portrayal of a humanistic viewpoint, a viewpoint which he attempts to summarize in his own 14-page introduction, "What is Humanism?" But defining humanism is not an easy task. One must steer between a strictly negative view which defines it only in relation to what it opposes, and a broader but rather indefinite view of it as some form of man-centered philosophy. Although Kurtz wants to be positive in his own definition, he seems unable to move away from a negative and rhetorical presentation in which theism is simply stated to be incompatible with humanism. Moreover, his outline of a humanistic ethics is somewhat superficial. For example, he seems unaware of the problems involved in holding that ethical values are man’s own "creation" and at the same time are normative and objective. Nevertheless, the book may be of some help as a supplementary text to stimulate undergraduate students in discussion and study of the topics treated therein.—B.A.M. (shrink)

In this paper, we explore a new perspective on digital humanism, emphasizing the centrality of multi-stakeholder dialogues and a bottom-up approach to surfacing stakeholder values. This approach starkly contrasts with existing frameworks, such as the Vienna Manifesto's top-down digital humanism, which hinges on pre-established first principles. Our approach provides a more flexible, inclusive framework that captures a broader spectrum of ethical considerations, particularly those pertinent to the digital realm. We apply our model to two case studies, comparing the insights generated (...) with those derived from a utilitarian perspective and the Vienna Manifesto's approach. The findings underscore the enhanced effectiveness of our approach in revealing additional, often overlooked stakeholder values, not typically encapsulated by traditional top-down methodologies. Furthermore, this paper positions our digital humanism approach as a powerful tool for framing ethics-by-design, by promoting a narrative that empowers and centralizes stakeholders. As a result, it paves the way for more nuanced, comprehensive ethical considerations in the design and implementation of digital technologies, thereby enriching the existing literature on digital ethics and setting a promising agenda for future research. (shrink)

The author offers a defense for elective death on utilitarian grounds, but one that is presented specifically from the perspective of someone who: 1) faces a potentially terminal illness and diminishing quality of life; 2) views death as nothing more than a return to prenatal nonbeing; and 3) maintains common humanist ethical commitments. The argument, then, is uniquely situated and limited in scope, rooted both in the particulars of his recent experience with a rheumatic autoimmune illness and non-Hodgkin’s lymphoma as (...) well as in a worldview shaped largely by emerging narratives in the sciences. Drawing upon the work of J.S. Mill and P. Singer, the author begins by assuming that one is generally free to act on a preference for nonbeing so long as others are not unduly harmed or thwarted in pursuing their own aims as a result. But a humanist, he suggests, ideally ought to press beyond this minimum criterion and do one’s best to maximize eudaimonia by carefully weighing how elective death would likely affect others to whom one is currently obligated in significant ways. The focus of one’s ethical reasoning, then, should remain on maximizing well-being and minimizing harm, not on creating a logical flawless and internally coherent defense that may satisfy a set of abstract or universally applicable criteria drawn up by others in an effort to define precisely what might render a given suicide “rational” or “morally permissible.”. (shrink)

In "Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics" Tove Pettersen elucidates the close connection between Beauvoir’s ethics and humanism, and argues that her humanism is an existential humanism. Beauvoir’s concept of freedom is inspected, followed by a discussion of her reasons for making moral freedom the leading normative value, and her claim that we must act for humanity. In Beauvoir’s ethics, freedom is not reserved for the elite, but understood as everyone being “able to surpass the given (...) toward an open future.” By addressing the continuing friction between individual freedom and public interests, Beauvoir’s normative thinking remains highly relevant today. It also exemplifies the enduring importance of humanistic reflections and demonstrates how, through critical and creative thinking, the humanities can contribute to a free, well-functioning democratic society. (shrink)

Explains the nature of ethical and religious humanism, differentiates secular and religious humanism, and stresses the importance of preserving the freedom, dignity, and well being of all people.

This article addresses a tendency within postcolonial studies to place the work of Michel Foucault and Frantz Fanon in opposition. This has obscured the real, and potentially very productive, similarities between them. The most important of these links has to do with their shared critique of the sovereign subject of humanism: for Fanon and Foucault, this critique of the traditional humanist subject provides a way of opposing what they both see as the dangerous nostalgia for a lost moment of origin. (...) Furthermore, Fanon and Foucault both end in a moment of ethics, but it is an ethics without the sort of stable subjects assumed by humanism. I offer a consideration of some of the links that can be found in several texts by Fanon and Foucault. I then attempt to define the term I will be using to describe their shared strategy of an ethics without subjects: the “humanism effect.” I conclude by trying to suggest some of the strategic possibilities of an ethics without subjects in the postcolonial context. (shrink)

We theorize that, in the current development of business ethics, there is a fruitful evolution that dissolves the dichotomy between the normative and behavioral research approaches developed, respectively, by philosophers and social scientists; this approach avoids many of the limitations originated by such distinction by reconnecting their two separate narratives. We call this emerging research model Humanistic Business Ethics (HBE) as it emphasizes the centrality of the human dimension of business and the importance of adopting a richer concept of (...) humanity in business ethics research. We argue that this specific research model in business ethics emerges when scholars combine a pragmatist philosophical approach with some key ideas coming from stakeholder theory, which we summarize and connect. By leveraging collaboration across ethics, economics, psychology, and entrepreneurship, HBE can help business and society scholars undertake fruitful inquiries into the way business works (and should work) at its best. (shrink)