During 1995, there was a major shift in the United Kingdom in the debate of whether it is right for nurses to strike. The Royal College of Nursing, the former advocate of a non-industrial action policy, moved towards the UNISON position that industrial action is ethical in some circumstances, as well as the necessary thing to do. The authors, both nurses and UNISON officials, look at the reasons for this change and why UNISON’s historical position sees industrial action as an (...) effective weapon in defending services, as well as wages and jobs. It can be right to strike. (shrink)

During 1995, there was a major shift in the United Kingdom in the debate of whether it is right for nurses to strike. The Royal College of Nursing, the former advocate of a non-industrial action policy, moved towards the UNISON position that industrial action is ethical in some circumstances, as well as the necessary thing to do. The authors, both nurses and UNISON officials, look at the reasons for this change and why UNISON’s historical position sees industrial action as an (...) effective weapon in defending services, as well as wages and jobs. It can be right to strike. (shrink)

Informative and mind-opening, this text uniquely provides a comprehensive overview of a range of non-western approaches to educational thought and practice. Its premise is that understanding the ways that other people educate their children--as well as what counts for them as "education"--may help readers to think more clearly about some of their own assumptions and values, and to become more open to alternative viewpoints about important educational matters. The approach is deliberately and profoundly pedagogical, based in the author's own (...) teaching practice. Designed to be used in pre-service and in-service teacher education courses where substantial critical discussion and debate are encouraged, the text is enhanced by Questions for Discussion and Reflection in each chapter. Updates and Features of the Fourth Edition * NEW! Chapter 2 exploring key features of the 'western educational tradition', and information about the contemporary educational systems in different countries * NEW! Chapter 10 on traditional educational thought and practice in Oceania, with special focus on the Maori in New Zealand, the Hawai'ians, and the Australian Aboriginal peoples * Updated chapter on Africa includes fuller explanation of the diversity within the indigenous African experience, as well as several contemporary cases of state education in Africa * Updated Chapter 4 is designed to help non-Muslims to understand the Muslim educational heritage and the growing issue of Islamophobia * Exploration of Chinese education now includes a special emphasis on the thought of Confucius, the role of the imperial examination system, and the impact of political and economic changes in the 20th century * Updated analysis of contemporary educational practices in Hindu and Buddhist educational thought and practice and brief discussions of Jainism and Sikhism. (shrink)

This essay seeks to demonstrate that there are no compelling reasons to exclude non-Western artefacts from the domain of art. Any theory of art must therefore account for the universality of the concept of art. It cannot simply start from ‘our’ art traditions and extend these conceptions to other cultures, since this would imply cultural appropriation, nor can it resolve the matter simply by formulating separate criteria for non-Western art, since this would imply that there is no unity (...) in the concept of art. At first sight, cluster theories of art seem capable of accounting for the universality of art since they (can) start from a broad cross-cultural range of artworks and nowhere seem to extend one conception of art to other conceptions. Yet cluster theories remain unsatisfactory, because they can neither avoid misapplication of the proposed criteria, nor clarify the unity in the concept of art. (shrink)

Background: Moral distress has been identified as a significant issue in nursing practice for many decades. However, most studies have involved American nurses or Western medicine settings. Cultural differences between Western and non-Western countries might influence the experience of moral distress. Therefore, the literature regarding moral distress experiences among non-Western nurses is in need of review. Aim: The aim of this integrative review was to identify, describe, and synthesize previous primary studies on moral distress experienced by (...) non-Western nurses. Review method: Whittemore and Knafl’s integrative review methodology was used to structure and conduct the review of the literature. Research context and data sources: Key relevant health databases included the Ovid MEDLINE, CINAHL, Web of Science, and Google Scholar databases. Two relevant journals, Nursing Ethics and Bioethics, were manually searched. Ethical consideration: We have considered and respected ethical conduct when performing a literature review, respecting authorship and referencing sources. Findings: A total of 17 primary studies published between 1999 and 2019 were appraised. There was an inconsistency with regard to moral distress levels and its relationship with demographic variables. The most commonly cited clinical causes of moral distress were providing futile care for end-of-life patients. Unit/team constraints (poor collaboration and communication, working with incompetent colleagues, witnessing practice errors, and professional hierarchy) and organizational constraints (limited resources, excessive administrative work, conflict within hospital policy, and perceived lack of support by administrators) were identified as moral distress’s stimulators. Negative impacts on nurses’ physical, psychological, and spiritual well-being were also reported. Conclusion: Further research is needed to investigate moral distress among other healthcare professions which may further build understanding. More importantly, interventions to address moral distress need to be developed and tested. (shrink)

The history of education, as it has been conceived and taught in the United States (and in the West generally), has focused almost entirely on the ways in which our own educational tradition emerged, developed, and changed over the course of the centuries. Although understandable, this means that the many other ways that societies have sought to meet the same challenges have been ignored. This book seeks to redress this oversight by providing a brief yet comprehensive review of a small (...) number of other, non-Western approaches to educational thought and practice. Understanding the ways that other peoples have tried to educate their children--as well as what counted for them as "education"--may help us to think more clearly about some of our own assumptions and values. It should also help us to become more open to alternative viewpoints about important educational matters. (shrink)

An attempt to survey all non-western AI ethics guidelines that are available either in English or in Thai was made to find out whether there are any cultural elements within them that could shed light on how we understand their backgrounds and how these elements could advance the discussion on intercultural ethics of technology. The cultural elements are found to be superficially universal in that they retain the language used in the guidelines found in the west but contain interestingly (...) unique cultural elements when probed deeper. For example, many non-western guidelines have an injunction “Be ethical” without specifying the content of the ethical in question. We present an analysis of this and other unique aspects of the non-western guidelines in terms of broad cultural traditions that inform the guidelines and their drafters. This leads to a normative argument that what is understood to be universal in intercultural ethics is in fact based on the desire of many cultures to live and work together, and not, as ethical universalists seem to argue, on some culture-transcendent standard of morality. (shrink)

This text provides a brief, yet comprehensive, overview of a number of non-Western approaches to educational thought and practice. The history of education, as it has been conceived and taught in the United States (and generally in the West), has focused almost entirely on the ways in which our own educational tradition emerged, developed, and changed over the course of the centuries. Although understandable, this means the many ways that other societies have sought to meet many of the same (...) challenges have been ignored. This book seeks to redress this omission. Its premise is that gaining an understanding of the ways that other peoples educate their children--as well as what counts for them as "education"--may help us to think more clearly about some of our own assumptions and values, as well as to become more open to alternative viewpoints about important educational matters. Because it is not traditionally included in the training of educators, very few have had any real exposure to non-Western educational traditions. Thus, the audience for this book is broad and diverse. Intended as a text for both preservice and in-service teachers, each chapter includes pedagogically helpful "Questions for Discussion and Reflection" and "Recommended Further Readings." The book is equally appropriate for advanced students in graduate programs as well as faculty members. New in the Second Edition: The text has been thoroughly revised to expand and clarify points, update chapters as needed, and improve the pedagogical usefulness of the text. A section on Mayan education has been added to the chapter on the Mesoamerican educational experience. One entirely new chapter "'Familiar Strangers': The Case of the Rom" has been included. (shrink)

This book presents the views of 22 women philosophers from outside the Greco-Roman and Judeo-Christian worlds. These eminent thinkers are from Mesopotamia, India, Tibet, China, Korea, Japan, Australia, America, the Philippines and Nigeria. Six philosophers, the earliest of whom predates the Greek pre-Socratics by two thousand years, lived at “the dawn of philosophy”; another six from late Antiquity through the Classical period; five more taught and wrote during the Middle Ages up to the Age of Exploration, and yet five others (...) were active during the modern period to the mid-twentieth century. Most belonged to major philosophical traditions: Hinduism, Buddhism, Confucianism, Taoism, Zen, or Sufism. The chapters of the book describe the life and views of the philosophers, outline the fundamental features of their respective schools, and contain translations of their writings. The book is intended for scholars of philosophy and women’s studies who wish to expand their knowledge of non-Western philosophical traditions and is ideally suited for undergraduate education. Comprehensive multilingual bibliographies of carefully documented sources offer scholars many promising resources for further research. (shrink)

This paper objects to an explanation I extract from Jeanette Edwards, concerning a pattern she observes of questions asked and not asked. There are propositions accepted as axioms which apparently lead to that pattern. I present an axiomatization but it leads to different questions.

Introduces systems of knowing and learning different from the Western educational tradition. This book contains chapters on Native American Indigenous Knowledge, Confucianism, Hinduism, Islam, Buddhism, Maori, Latin American Perspectives and African Indigenous Knowledge, which acquaint readers with alternative understandings of learning.

This article starts by noting the general lack of acknowledgment of alternative traditions in the dominant western sustainability discourse in education. After critically analyzing the western human–nature relationship in the context of Enlightenment, modernity and colonial expansion, this article introduces two non-western ecological discourses from Eurasia and Asia, Noöspherism and Neo-Confucianism, which offer clear contrasts to the western sustainability framework. Using theoretical argumentations, the article goes on to examine the cosmological and ontological categories expounded by Vladimir (...) Vernadsky of Russia and Yulgok Yi of Korea, whose philosophical foundations with unique foci on the anthropocosmic and cosmoanthropic types of human–nature relationships could well be alternatives and/or additions to the dominant western discourse. The article concludes with a twofold comparison: between Eurasian and Confucian heritages, and these two with the mainstream western ecological discourse. (shrink)

In this paper, I argue that Will Kymlicka’s theory of “mult”-iculturalism serves to unwittingly perpetuate a form of neo-colonial agenda in which Indigenous claims for recognition and sovereignty in Canada are accommodated to the degree and extent to which they are willing to “liberalize” and promote distinctly Euro-Western self-understandings and conceptions of individual autonomy (tied to substantive notions such as private property) – the supposedly foundational value and defining feature of liberalism. In fact, Kymlicka vehemently attacks Rawls’ theory of (...) political liberalism, whose tolerance-based conception provides a far more open theoretical normative architecture within which to dialogue with non-Western nations, where views of self, autonomy, property, land, non-human animals, and secularism may differ radically from those of liberal Western nations – or so I contend here. (shrink)

Presents an illuminating interpretation of key 18th- and 19th-century European political thinkers' accounts and assessments of the societies and political institutes of the non-Western world. This book is of interest to students and scholars of both political philosophy and thought as well as historians of this important period of history.

RACINE L and PETRUCKA P. Nursing Inquiry 2011; 18: 12–20 Enhancing decolonization and knowledge transfer in nursing research with non-western populations: examining the congruence between primary healthcare and postcolonial feminist approachesThis article is a call for reflection from two distinct programs of research which converge on common interests pertaining to issues of health, social justice, and globalization. One of the authors has developed a research program related to the health and well-being of non-western populations, while the other author (...) has expanded the field of Aboriginal and international research in Canada and abroad. Based on examples drawn from our respective programs of research, we suggest conciliating the philosophy of primary healthcare to postcolonial feminism for decolonizing research and enhancing knowledge transfer with non-western populations. We contend that applying the theoretical and methodological strengths of these two approaches is a means to decolonize nursing research and to avoid western neocolonization. In conciliating primary health care and postcolonial feminism, the goal is to enhance the pragmatic relevance of postcolonial feminism to generate resistance through transformative research for achieving social justice. In tapping into the synergistic and complementary epistemological assumptions of the philosophy of primary health care and postcolonial ‘feminisms’, nurse researchers reinforce the anti-oppresive goals of postcolonial feminist research. Consequently, this approach may enhance both decolonization and knowledge transfer through strategies like photovoice. (shrink)

Western philosophers still tend to think that philosophy, in a sense that they can take with professional interest, does not exist in non-Western traditions. To persuade them otherwise would require them to make an effort that they prefer to evade. I attempt to begin to persuade them by closely paraphrasing a few arguments by the early Chinese philosopher Chuang Tzu and a few by the Indian skeptic and mystic Shriharsha. One of Chuang Tzu's arguments has some resemblance to (...) Plato's Third-Man argument, another with the impossibility of distinguishing between waking reality and dream, and a third with the impossibility of objective victories in debates. The skeptic Shriharsha, in a way that can be taken to parallel Wittgenstein's attack on conventional philosophy, shows that philosophical definitions cannot be rigorous enough to fulfill the task that philosophers set for them. The rest of this paper is devoted to the problem of commensurability. I contend that philosophies are either commensurable or incommensurable depending on the light in which one prefers to see them. Each way of seeing them involves a loss of a possibility that may be considered precious, but the Westerner who continues to insist on the full incommensurability of non-Western philosophies with his or her own is losing a great deal that might be intellectually helpful. (shrink)

In this paper we argue that the approach for teaching non-Western, and specifically Chinese philosophy to undergraduate Western students, does not have to be significantly different than that for teaching philosophies from “Western” traditions. Four areas will be explored. Firstly, we look at debates on teaching non-Western philosophy from the perspective of themes or traditions, suggesting that, as an overarching guideline, it is mote discussion. Secondly, in terms of making generalizations, we argue that no more explanation (...) of the “Chineseness” of Chinese philosophy be offered than the “Germanness” of German philosophy, or “Greekness” of Greek philosophy. Thirdly, that lines of philosophical coherences are not limited to regional or cultural bounds. Finally, that foreign language be used in a way that invites understanding and does not close ideas off to students. In sum, we suggest applying well proven methods of teaching “Western” philosophy to Chinese (and other “Non-Western”) philosophies. After all, value of Chinese and other “Non-Western” philosophies comes not from their being “Chinese” or “Non-Western,” but from being philosophical. (shrink)

To date no comprehensive treatment of Enlightenment cosmopolitanism has yet appeared. However, we are beginning to see the regular publication of more specialised studies, and Frederick Whelan’s interesting book is a noteworthy entry in this genre.

Seline's edited volume relevates non‐Western interaction between religious and scientific domains of human intellectual history. Middle Eastern, South Asian, and Chinese thinkers have played central roles in pursuing intellectual inquiry into topics of broad human concern. Although copious and nuanced literary collections in Arabic, Sanskrit, Chinese, and Tibetan languages document non‐Western contributions, these primary sources often are inaccessible to Western scholars, creating the false illusion that members of non‐Western cultures have offered only marginal contributions to the (...) rigorous investigation of the natural world. This illusion is dispelled thoroughly by a number of excellent articles contained in Seline's volume. (shrink)

Implementing a postcolonial feminist perspective in nursing research related to non‐Western populations In this article, I argue that implementing a postcolonial feminist perspective in nursing research transcends the limitations of modern cultural theories in exploring the health problems of non‐Western populations. Providing nursing care in pluralist countries like Canada remains a challenge for nurses. First, nurses must reflect on their ethnic background and stereotypes that may impinge on the understanding of cultural differences. Second, dominant health ideologies that underpin (...) nurses’ everyday practice and the structural barriers that may constrain the utilization of public healthcare services by non‐Western populations must be further examined. Postcolonial feminism is aimed at addressing health inequities stemming from social discriminative practices. I will draw on extant literature and data of an ongoing ethnography exploring the Haitian caregivers’ ways of caring for ageing relatives at home to unveil how the larger social and cultural world has an impact on caregivers’ everyday lives. Marginalized locations represent privileged sites from which health problems, intersecting with power, race, gender, and social classes, can be addressed. Postcolonial feminism provides the analytic lens to look at the impact of these factors in shaping health experiences. It also suggests redirecting nursing cultural research and practice to achieve social justice in the healthcare system. (shrink)

This article assesses the prospects for the adoption of Rawls’s political liberalism in non‐Western contexts. The argument centers on the religious resurgence in non‐Western societies and presents an evaluation of the viability and acceptability of political liberal principles in the face of the normative, theoretical and practical challenges posed by this development. Political liberalism emerges as a significant theoretical and normative resource; nevertheless, the socio‐political conditions in non‐Western societies may fall short of satisfying the sociological requirements of (...) political liberalism. A strong historical interpretation of Rawls’s sociological assumptions suggests that relatively younger and developing democracies where religious movements are in the ascendant, will have to wait centuries to live up to the social and moral standards of political liberalism. This article comes to a less negative conclusion. The normative arguments of political liberalism can rest on weaker sociological assumptions that do not require such a long period of time to emerge as Rawls appears to suppose. Indeed, the institution of a political liberal regime may be the condition of its own success, encouraging in its own right the necessary political reasonableness among religious views. (shrink)

The question, ‘can Africa deal with a postcoloniality without reference to the colonising metropole?’ neglects that Africa must deal with many powers that were not colonisers. Dealing with China requires a relationship outside the period of formal colonial rule, and requires a new cosmopolitanism that can be difficult, yet vibrant.

SummaryIn early and prehistoric times, human groups cooperated among themselves and competed viciously with other groups. Concepts of international relations, notably universal hegemony and exclusive nationalism, go back to the earliest recorded history. Only the ancient Greeks experienced inter-state relations somewhat analogous to those of modern Europe; and the first reflections on these may be found in Thucydides. The Greeks, and later the Romans, above all Cicero, developed a notion of cosmopolitanism. During the Latin Middle Ages, the papacy perpetuated the (...) idea of universal hegemony. The principle of state sovereignty was also formulated. The pre-modern Chinese empire was held to rule ‘all-under-Heaven’; Confucian ethics contributes the notion of humanity as the fundamental category. Muslims deepened the us–them distinction by claiming sole legitimacy for their religious community under the Caliph. Today, Muslims veer between this and a more Western approach to international relations. (shrink)

Seven decades ago, a new global order emerged. However, as the COVID-19 pandemic rages across the planet, those older ways of being are under unprecedented stress. Already, a new world order is taking shape--one that will put long-standing agenda items like trade, commerce and defence on the backburner. In a post-pandemic world, they will be edged out by issues like climate change, holistic healthcare, education for innovation and creativity, as well as the management of frontier technologies like artificial intelligence, robotics, (...) blockchain and big data. Human dignity and human rights will be critical issues in this modern reality. To represent the changed actuality of the twenty-first century, global governance needs fresh ideas and novel institutions. More than five decades ago, Deen Dayal Upadhyay articulated a coherent economic philosophy, at the core of which was human-centric development. In The Hindutva Paradigm, author and thinker Ram Madhav provides clarifying insights into the reasoning of a philosopher who has remained an enigma through the decades. At the crossroads where we stand, this refreshing and stimulating philosophy could be the answer to managing the new world order."--Amazon.com. (shrink)

Colonial encounters in the 1850s: the European impact on India, Indonesia, and China -- Russia and Poland: the relationship of national emancipation to revolution -- Race, class, and slavery: the Civil War as a second American revolution -- Ireland: nationalism, class, and the labor movement -- From the Grundrisse to Capital: multilinear themes -- Late writings on non-western and precapitalist societies -- Conclusion -- Appendix: the vicissitudes of the Marx-Engels Gesamtausgabe from the 1920s to today.

As vehicles become more autonomous, the task of designing guiding systems that make morally acceptable decisions is getting more urgent. It is sometimes assumed that one solution will be acceptable across various cultures. In this paper we argue for the importance of intercultural perspectives; in particular, we explore possible insights derived from Buddhist philosophy, taking avail of the virtue of compassion (karuṇā). We suggest that autonomous vehicles should first learn in supervised situations so that they reach a level of decision-making (...) ability that human experts within a given culture deem morally good. How will they be evaluated? In some debates it is assumed that there is a one-fit-all answer to be found based on an agreed-upon moral theory. Apart from problems of ethical pluralism within a given culture, there are also problems due to different moral preferences and driving styles across cultures. One way the problem might be addressed is to introduce a machine-learning training curriculum that would provide autonomous vehicles with a process comparable to a novice human driver learning to drive and passing her own driving license test. (shrink)

My purpose in this essay is to suggest, via case study, that if Anglo-American philosophy is to become more inclusive of non-western traditions, the discipline requires far greater efforts at self-scrutiny. I begin with the premise that Confucian ethical treatments of manners afford unique and distinctive arguments from which moral philosophy might profit, then seek to show why receptivity to these arguments will be low. I examine how ordinary good manners have largely fallen out of philosophical moral discourse in (...) the west, looking specifically at three areas: conditions in the 18th and 19th centuries that depressed philosophical attention to manners; discourse conventions in contemporary philosophy that privilege modes of analysis not well fitted to close scrutiny of manners; and a philosophical culture that implicitly encourages indifference or even antipathy toward polite conduct. I argue that these three areas function in effect to render contemporary discourse inhospitable to greater inclusivity where Confucianism is concerned and thus, more broadly, that greater self-scrutiny regarding unexamined, parochial western commitments and practices is necessary for genuine inclusivity. (shrink)