This is the first book to bring West and East together in a broad investigation of contemporary bioethics. A distinguished international team of experts presents original research addressing issues that emerge from new medical technologies, address global challenges arising from social change, and set the agenda for the future.

The critical issues facing the human community population growth, sustained development, threats to the environment, the arms race, the ethical/philosophical challenges in light of advances in science and technology, and our very survival as a species require a multidisciplinary approach grounded in a clear understanding of human behavior. Fifty-one scholars from 11 countries representing 19 disciplines met at Delphi, Greece, to discuss and debate why we do what we do to ourselves and our world. Out of this vigorous exchange emerged (...) the Delphi Society for long-term study of patterns of human behavior. This book offers a unique international perspective on global human problems. (shrink)

Purpose. The study is aimed at considering self-reflection through an analysis of the features of internal dialogue in ancient texts in order to identify signs of human’s mythological and philosophical thinking. Theoretical basis of the work is the contemplation of a person’s self-reflection in the context of his internal dialogue, through which his own human existence, his subjective and creative comprehension of the world manifest. New meanings are created and shared with others in this mental space, (...) in particular, in crisis periods of personal and social life. Therefore, the ancient Egyptian vision of man’s nature, consciousnesses and dialogism of the Self is viewed through the prism of modern philosophical concepts and as the basis for the emergence of a philosophical worldview itself. Originality. The analysis from the viewpoint of the philosophical anthropology in the text "The Dispute of a Man with His Ba" showed the opportunity of considering it not only in the context of internal dialogue, but also as a confirmed internal dialogue, which expresses itself in external speech. Comparing the mythical thinking of a man in his cohesiveness with others and the philosophical thinking of a dialogical Self, the authors come to the conclusion that it is necessary to distinguish between internal dialogues with oneself and with the introjects of others, which can be either Double or Interlocutor. It has been revealed that internal dialogues in ancient times played an important role both in structuring social chaos and in overcoming personal crisis states. This is precisely from such self-reflection that philosophy emerges as a certain discourse and a new type of thinking. Conclusions. The analysis of the text "The Dispute of a Man with His Ba" speaks about the emergence of philosophical discourse in the XXII-XXI centuries BC, on the basis of which we can conclude concerning the earlier, in comparison with K. Jaspers’s definition, the transition of mankind from the cognitive revolution to a new phase of the development. (shrink)

Catharine MacKinnon's fundamental claim is that the violence and abuse routinely inflicted on women by men is not treated with the same seriousness accorded to a human rights violation, or torture, or terrorism, or a war crime, or a crime against humanity, or an atrocity.

Catharine MacKinnon's fundamental claim is that the violence and abuse routinely inflicted on women by men is not treated with the same seriousness accorded to a human rights violation, or torture, or terrorism, or a war crime, or a crime against humanity, or an atrocity.

Edited by Nieves Zúñiga García-Falces. In 15 years, the international community has been blamed for resorting too easily to the use of force on some occasions (Iraq, Afghanistan, Kosovo), and also it has been blamed for intervening too late or not at all in other crises (Rwanda, Bosnia and today Sudan and Congo). Even today, one of the most contested questions of international politics is the legitimacy for the use of force. David Chandler, Professor of International Relations at the University (...) of Westminster (UK) and Daniele Archibugi, a research director at National Research Council (Italy) and Professor at Birkbeck College (University of London), discuss about the use of force, how the theory and practice of warfare and humanitarian intervention have evolved in the contemporary world and the international responsibility of states. In his Empire in Denial: The Politics of State-building (Pluto Press), David Chandler has forcefully argued that Western interventions are destablizing exercises of power without responsibility. Daniele Archibugi has been equally critical of these armed interventions, although in his The Global Commonwealth of Citizens. Toward Cosmopolitan Democracy (Princeton University Press), he urges for a cosmopolitan responsibility based on non-violence and inclusion. (Published: 19 May 2009) Citation: Ethics & Global Politics, Vol. 2, No. 2, 2009, pp. 155-169. DOI: 10.3402/egp.v2i2.1974. (shrink)

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)

The paper is focused upon the relations of key inside stakeholders—managers and employees whose interests are supposed to be represented by trade unions while shaping internal CSR practices. It discusses real, perceived and desired role of TU in the process and the outcomes of internal CSR in the fields of work related security and access to social benefits. It is demonstrated that the internal social policy of corporate management pursues pragmatic goals seeking the least costly way to (...) compete for skilled manpower and accumulate human capital. The role of TU is chiefly limited to assisting the management in distribution of social benefits. As a result the benefit distribution contributes to social inequality patterns inside corporation. It is safe to conclude that so far the internal CSR patterns in Russia are formed under a mixture of pragmatic and paternalistic reasons with minor traces of social dialogue. (shrink)

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)

In lieu of an abstract, here is a brief excerpt of the content:The International Buddhist-Christian Theological Encounter:Twenty Years of DialogueRita M. GrossIn a world riddled by conflict, religions must take a large part of the responsibility for initiating and perpetuating these conflicts, which often include disagreements about whose political system is favored by the deity or to whom the deity gave land. The slogan "No peace on earth until there is peace among religions" is more than true.No wonder some religious (...) leaders consider interreligious understanding and dialogue to be urgent. Debate and proselytization cannot be the major modes of interreligious interaction when so much is at stake. Rather, conversations that actually promote mutual respect, understanding, and tolerance are mandatory in a religiously plural world. Such dialogue and interchange has taken many forms over the years: large conferences, meetings of world-renowned religious leaders, study groups in the basements and classrooms of religious institutions, university classes, friends meeting over coffee for discussion, scholarly presentations, and deliberately organized dialogues between representatives of various religious.For twenty years, the International Buddhist-Christian Theological Encounter was one such dialogue, and this dialogue was unique in many ways. The group of people in dialogue was very small, always about thirty members evenly divided between Buddhists and Christians, and it was always a highly select group whose members were invited to join after deliberations among the group's leadership. Very few such groups have had the good fortune to meet regularly over so many years. This combination of a small, highly qualified group of dialoguers and the ability to meet often and regularly fostered a uniquely in-depth conversation characterized by candor and trust.Over the years, the journal Buddhist-Christian Studies has recorded many of the deliberations of the International Buddhist-Christian Theological Encounter, known informally as the Cobb-Abe group. In this issue, we publish comments from the final meetings of that group, the final installment of an ongoing record kept by this [End Page 3] journal. (There are rumors that the group might eventually be reconstituted, but, for now, an era in Buddhist-Christian dialogue has ended.)As can be ascertained from its informal name, this group owes much to the leadership and initiative of John Cobb and Masao Abe. These two friends, both concerned about what Buddhism and Christianity might learn from each other, wanted to establish an ongoing meeting of a small group of Buddhist and Christian thinkers who could come together with an agenda of only honest interchange. Members of each "team" needed to be firmly committed to their own tradition and expertly knowledgeable about it, but knowledge of the other tradition was not required in any way—only willingness to be in open conversation without agenda. Members of the group did not do cross-tradition representation; scholars of Buddhism who found their spiritual home in Christianity were not members of the group, and vice versa. For the most part, members of the group were "scholar-practitioners"; over the long term, those who were religious leaders without academic training did not find the group meaningful or become core members of the group.The agenda of open listening and honest interchange was not simply an academic exercise. John Cobb and Masao Abe both hoped that in-depth, ongoing interchange, without pressure to agree or disagree in obvious ways, to find points of similarity and difference, would lead to significant mutual influence between the two traditions. Both claimed that the goal of dialogue could not be to convince others to change their point of view, but to modify one's own outlook based on learning from one's dialogue partner, a process John Cobb called "mutual transformation through dialogue."1 Based on the conviction that one's own religious tradition might not possess all the truth and wisdom in the world and could actually be improved by listening and dialogue, this claim that the purpose of interreligious interchange is mainly listening, understanding, and possible (mutual) self-transformation, runs counter to many peoples' assumptions about the purposes of conversations with people of other faiths. On the other hand, a rush to change was not encouraged either. The recommended method did not involve deliberate syncretism but an organic process of deep... (shrink)

Starting from a conception of dialogue as “fusion of horizons” inspired by Gadamerian hermeneutics this article aims to give a philosophical foundation to the argument for a dialogue of civilisations within a broad set of theoretical debates that have taken place in the fields of philosophy, political theory, and international relations. Such a discussion contributes to the international political theory of dialogue of civilisations as an argument for the construction of a multicultural peaceful international society against the (...) background of our troubled contemporary global politics. (shrink)

This interview with Bernard Stiegler’s long-time translator and collaborator, Daniel Ross, examines the connections between different periods of Stiegler’s work, thought, writing and activism. Moving from the three volumes of Technics and Time to the final large-scale collaborative project of The Internation, the discussion concentrates on Stiegler’s conceptualization of ‘protentionality’, hope and care for a world confronted by climate crises, entropy and computational economic reconfigurations of work, economy and imaginations for futural possibilities. The interview foreshadows the special issue on The (...) Internation project planned by Bishop and Stiegler for TCS that will appear in the near future. (shrink)

This article examines nanotechnology within the context of the public interest. It notes that though nanotechnology research and development investment totalled US$9.6 billion in 2005, the public presently understands neither the implications nor how it might be best governed. The article maps a range of nanotechnology dialogue activities under way within the United Kingdom, the United States, Germany, and Australia. It explores the various approaches to articulating public interest matters and notes a shift in the way in which these (...) governments, on the whole, appear to be attempting to manage nanotechnology “risks.” It argues that open and transparent policy deliberations and extensive public discourse will be pivotal to protecting the public interest, gaining public trust and acceptance of nanotechnologies. The article concludes that though governing emerging technologies in the public interest is not a new concept, nanotechnology does present additional challenges that must be addressed by the guardians of the public interest. (shrink)

Shapcott investigates the question of justice in a culturally diverse world, asking if it is possible to conceive of a universal or cosmopolitan community in which justice to difference is achieved. Justice to difference is possible, according to Shapcott, by recognising the particular manner in which different humans identify themselves. Such recognition is most successfully accomplished through acts of communication, and in particular, conversation. The accounts of understanding developed by H. G. Gadamer provide a valuable way forward in this field. (...) The philosophical hermeneutic account of conversation allows for the development of a level of cosmopolitan solidarity that is both 'thin' and universal, and which helps to provide a more just resolution of the tension between the values of community and difference. Students and scholars of international relations, international ethics and philosophy will be interested in this original study. (shrink)

Neither for today’s Russia, nor for the whole of the contemporary world is there, perhaps, a more important issue than the possibility of a civilized, peaceful dialogue between cultures, peoples, governments and individuals. The International Society for Universal Dialogue is one among other philosophical schools, societies and organizations which promote the idea of universal dialogue. It tries to solve problems associated with language and ideological barriers, strengthening professional and friendly ties and implementation, through joint efforts, of a (...) peaceful and fair world order. (shrink)

International framework agreements represent a new generation of transnational agreements between multinational companies and global trade union federations. This paper analyzes the impact of such an agreement on a successful union organizing campaign in Colombia in 2012. We argue that management strategies towards corporate social responsibility and social dialogue influence the impact of IFAs on worker rights. However, this relationship is mediated by the capacity of managers and worker representatives at multiple levels to mobilize their capabilities. The results highlight (...) the importance of institutionalized dialogue between managers and worker representatives, of the dissemination of capabilities across multilevel coordination structures and, most importantly, of their complementarities at various levels. (shrink)

What can systematic philosophy contribute to come from conflict between cultures to a substantial dialogue? - This question was the general theme of the 29th international symposium of the Austrian Ludwig Wittgenstein Society in Kirchberg. Worldwide leading philosophers accepted the invitation to come to the conference, whose results are published in this volume, edited by Christian Kanzian Edmund Runggaldier. The sections are dedicated to the philosophy of Wittgenstein, Logics and Philosophy of Language, Decision- and Action Theory, Ethical Aspects of (...) the Intercultural Dialogue, Intercultural Dialogue, and last not least to Social Ontology. Our edition include contributions authored by Peter Hacker, Jennifer Hornsby, John Hyman, Michael Kober, Richard Rorty, Hans Rott, Gerhard Schurz, Barry Smith, Pirmin Stekeler-Weithofer, Franz Wimmer, and Kwasi Wiredu. (shrink)

What can systematic philosophy contribute to come from conflict between cultures to a substantial dialogue? This question was the general theme of the twenty-ninth international symposium of the Austrian Ludwig Wittgenstein Society in Kirchberg (Austria). Worldwide leading philosophers accepted the invitation to come to the conference, whose results are published in this volume, edited by Christian Kanzian and Edmund Runggaldier. The sections are dedicated to the philosophy of Wittgenstein, logics and philosophy of language, decision and action theory, ethical aspects (...) of the intercultural dialogue, intercultural dialogue, and last but not least to social ontology. Christian Kanzian is extraordinary professor of philosophy at the philosophical department, theological faculty, University of Innsbruck (Austria), and president of the Austrian Ludwig Wittgenstein Society. Edmund Runggaldier is full professor at the philosophical department, theological faculty, University of Innsbruck (Austria). (shrink)

Authors from a variety of fields including law, political science, international relations and economics discuss matters of justice at the national, international and global levels.

Within a supportive learning environment, dialogue can allow for the identification and testing of assumptions and tacit beliefs. It can also illustrate the inadequacies in superficial thinking about ethical problems. Internal dialogue allows us to examine our beliefs, and to prepare and evaluate arguments. Each of these elements is important in the study of business ethics. This paper outlines one teaching technique based on Socratic dialogue, and shows how it can be applied to develop business students' (...) thinking about ethics. After justifying the suitability of this technique, and detailing its key elements, the paper offers for consideration an illustration of how the technique may be applied in a classroom setting, using structured role play. The paper concludes with a “teaching agenda”, offering suggestions for how this technique can be applied to teaching business ethics in an undergraduate, or postgraduate module, where it can examine language, structures and practices. (shrink)

The article substantiates the social nature of the dichotomy of contemporary postmodern society through the analysis of the social content of possible forms of social activity. Using the terminology of S. Deetz’s theory of communication, the authors substantiate that today in Ukrainian society there are three main forms of social activity - consent; involvement; participation. The dominance of a certain form of social dialogue in society determines the nature, dynamics, direction, spatial and temporal social activity limitations. The results of (...) an empirical study on the distribution of forms of social activity in contemporary Ukrainian society are presented. Emphasis is placed on the fact that one of the conditions for reducing the social destructiveness of postmodern society is the value context of social dialogue as a manifestation of social activity that regulates relations between social groups. In postmodern society, there is a multiplicity of variations of social interaction. The social nature of the constructive social activity of contemporary Ukrainian society “lies” in the plane of “social interaction - social dialogue - social trust”. Effective social interaction between certain social groups leads to the formation of new social relations, that, in turn, form opportunities for social dialogue between them. This dialogue influences the evolution of the structural organization of society, which is a prerequisite for the stability of society, decreasing its potential social destructiveness. (shrink)

In this chapter, we consider a posthumanist critique of international law in relation to the material world. Our perspective on posthumanism and international law is framed by a monument of Edward Gibbon Wakefield, the so-called ‘founding father’ of the colony of South Australia. Centering the monument in our dialogue, we discuss two types of materialism: New materialism and historical materialism. We argue that an engagement with new and old materialism opens possibilities for a critical engagement with posthumanism. Central to (...) this critical engagement are themes of materiality, settler colonialism, agency, and exploitation – themes that are key for understanding the operation of international law. By identifying where the materialist theories differ, and also where they converge, we ultimately seek to identify the utility of a posthumanist critique for destabilising international law’s imperialist, capitalist, racialized and patriarchal structures. (shrink)

Each world faith tradition has its own distinctive relationship with science, and the science-religion dialogue benefits from a greater awareness of what this relationship is. In this book, members of the International Society for Science and Religion (ISSR) offer international and multi-faith perspectives on how new discoveries in science are met with insights regarding spiritual realities.The essays reflect the conviction that “religion and science each proceed best when they’re pursued in dialogue with each other, and also that our (...) fragmented and divided world would benefit more from a stronger dialogue between science and religion.” In Part One, George F. R. Ellis, John C. Polkinghorne, and Holmes Rolston III, each a Templeton Prize winner, discuss their views on why the science and religion dialogue matters. They are joined in Part Two by distinguished theologians Fraser Watts and Philip Clayton, who place the dialogue in an international context; John Polkinghorne’s inaugural address to the ISSR in 2002 is also included. In Part Three, five members of the ISSR look at the distinctive relationships of their faiths to science: •Carl Feit on Judaism •Munawar Anees on Islam •B.V. Subbarayappa on Hinduism •Trinh Xuan Thuan on Buddhism •Heup Young Kim on Asian Christianity George Ellis, the recently elected second president of ISSR, summarizes the contributions of his colleagues. Ronald Cole-Turner then concludes the book with a discussion of the future of the science and religion dialogue. (shrink)

Dialogue is promoted by its supporters as a pluralising force capable of accommodating the moral disagreement inevitable in every sphere of human society, but this promise is widely and vehemently challenged. How are we to determine the principles upon which the dialogical exchange should take place? How should we think of ourselves as interlocutors? Should we associate dialogue with the desire for consensus? How should we determine decision-making? What are the gender dynamics of dialogical politics and how much (...) do they matter? This book brings together internationally recognised expert authors from the fields of political and social theory, political philosophy and international relations to consider these controversial questions anew from a range of theoretical positions. The differences of opinions and clashes of views make for a fascinating and highly informative read. (shrink)

This paper was presented at the 26th International Wittgenstein Symposium on “Knowledge and Belief”, Kirchberg am Wechsel, Austria (3rd - 10th August 2003). The focus of study is a dialogue situation in which one party holds that P while the other holds that ~P. A simple way to establish harmony between the parties in dialogue is to insist that each should include the other’s point of view. This is unsatisfactory because it results in an inconsistent set of beliefs. (...) Clarity is essential, therefore, on how to deal with inconsistency. In this paper, I will proceed in two steps. In the first, I will indicate how some attempts at trying to manage contradictions in terms of ontology remain unsatisfactory. In the second step, I will introduce and evaluate another way in terms of belief and acceptance. I make an original application of L.J. Cohen’s distinction between belief and acceptance, the former being a matter of feeling, the latter a matter of policy in reasoning. (shrink)