Bioetica e culture: imperialismo, relativismo o transculturalismo?

2006 ◽  
Vol 55 (3) ◽  
Author(s):  
Laura Palazzani
Keyword(s):  
Human Rights ◽  
Cultural Pluralism ◽  
Cultural Relativism ◽  
The Other ◽  
Cultural Imperialism ◽  
Intercultural Dialogue ◽  
Philosophical Perspective ◽  
Opposite Trend ◽  
Pragmatic Principle ◽  
Social Product

L’articolo analizza, nella prospettiva filosofica, i percorsi intrapresi dalla bioetica in rapporto al pluralismo culturale, discutendo criticamente i principali orientamenti di pensiero del dibattito attuale. Il punto di partenza è l’imperialismo culturale, quale posizione etnocentrica che assolutizza la cultura (ritenuta, in modo unilaterale, la migliore) marginalizzando le altre. L’orientamento opposto è quello del relativismo culturale che considera la bioetica il prodotto storico-sociale della cultura di appartenenza, proponendo il principio di tolleranza inteso nel senso di sopportazione pragmatica di ogni cultura, ritenuta equivalente rispetto a qualsiasi altra. Alla luce delle incongruenze dell’imperialismo culturale (che finisce con imporre arbitrariamente la propria come la cultura dominante) e del relativismo culturale (che accettando acriticamente ogni cultura non evita anzi acuisce i conflitti e porta alla separazione delle culture), l’articolo cerca le linee argomentative per giustificare una prospettiva bioetica trans-culturale (nell’orizzonte dei diritti umani fondamentali) che consenta il dialogo interculturale in bioetica come ricerca costruttiva dell’integrazione tra le culture nella ricerca della verità comune nel riconoscimento della dignità umana. ---------- The article analyses, in a philosophical perspective, the bioethical theories as regards cultural pluralism, discussing in a critical way the must important trends of actual debate. It identifies cultural imperialism as the ethnocentrical perspective which makes one culture as absolute (considered the best one), marginalizing the other cultures. As opposite trend, the articles discusses cultural relativism which considers bioethics as an historical and social product of a culture, emphasizing tolerance as a pragmatic principle of acceptance of every culture, without condition. In the light of the objections to imperialism (which impose in an arbitrary way one culture as the best one) and cultural relativism (which accepts any culture without condition with conflicts and separation of cultures as consequences) the article looks for arguments able to justify a transcultural bioethics (in the perspective of fundamental human rights) which permits intercultural dialogue in bioethics as a constructive research of integration of cultures in search of a common truth recognized in respect of human dignity.

18. Human Rights

2017 ◽  
Author(s):  
Michael Freeman
Keyword(s):  
Human Rights ◽  
World War Ii ◽  
Cultural Relativism ◽  
Cultural Imperialism ◽  
World War ◽  
International Human Rights ◽  
Human Rights Regime ◽  
The World ◽  
History Of ◽  
International Human

This chapter examines the concept of human rights, which derives primarily from the Charter of the United Nations adopted in 1945 immediately after World War II. It first provides a brief account of the history of the concept of human rights before describing the international human rights regime. It then considers two persistent problems that arise in applying the concept of human rights to the developing world: the relations between the claim that the concept is universally valid and the realities of cultural diversity around the world; and the relations between human rights and development. In particular, it explores cultural imperialism and cultural relativism, the human rights implications of the rise of political Islam and the so-called war on terror(ism), and globalization. The chapter concludes with a discussion of the new political economy of human rights.

scholarly journals DISKURSUS PERKAWINAN BEDA AGAMA DI INDONESIA DALAM TINJAUAN UNIVERSALISME HAM DAN RELATIVISME BUDAYA

2021 ◽  
Vol 20 (1) ◽  
pp. 131
Author(s):  
Fitrawati Fitrawati
Keyword(s):  
Human Rights ◽  
The State ◽  
Universal Declaration ◽  
Cultural Relativism ◽  
The Other ◽  
Freedom Of Religion ◽  
Legal Research ◽  
Interfaith Marriage ◽  
Cultural Relativity ◽  
The Right

This paper tries to examine the right to freedom of interfaith marriage in Indonesia from the perspective of Human Rights Universalism and Cultural Relativism. The purpose of this paper is to explain how universalism and cultural relativity view interfaith marriage in Indonesia. This research is a normative legal research. This study uses a literature approach. The findings of this study indicate that interfaith marriage in Indonesia is still not well accepted and has always been controversial news in the community, even considered to have exceeded or violated the provisions of marriage, but there are still followers of different religions who decide to marry. In fact, many of them are smuggling laws so that their marriages are recognized by the state, namely by registering marriages abroad and then continuing the registration in Indonesia. Meanwhile, on the other hand, Indonesia already has a law on Marriage, namely, Article 2 paragraph 1. It is also contained in the article of the Universal Declaration of Human Rights, namely the right to freedom of marriage (article 16 UDHR) which includes the right to marry between religions (different religions), and the right to freedom of religion (article 18 UDHR) which includes the right to change religions. Meanwhile, in cultural realivism, it rejects everything that is universal.

scholarly journals Direitos Humanos, Interculturalidade e Diplomacia Cultural / Human Rights, Interculturality and Cultural Diplomacy

2017 ◽  
Vol 44 (2) ◽  
Author(s):  
Antônio Walber Matias Muniz ◽  
Bianca Viana Thomaz ◽  
Taís Vasconcelos Cidrão
Keyword(s):  
Human Rights ◽  
Cultural Diversity ◽  
Cultural Diplomacy ◽  
Cultural Relativism ◽  
Intercultural Dialogue ◽  
Mutual Understanding ◽  
Effective Protection ◽  
De Se ◽  
Protection Of Human Rights ◽  
International Engagement

Resumo: Através de um estudo predominantemente bibliográfico acerca da correlação entre os institutos dos direitos humanos, da interculturalidade e da diplomacia cultural, o propósito primordial do presente trabalho é apresentar esta última como um instrumento de promoção do diálogo intercultural entre os povos. A escolha do tema adveio da necessidade impreterível da promoção e da proteção eficaz dos direitos humanos sem, contudo, desconsiderar as especificidades culturais de cada Estado. Busca-se superar a polêmica acerca da dicotomia "universalismo x relativismo cultural", propondo-se no seu lugar a interculturalidade. Tendo em vista que a cultura não deve ser utilizada como um empecilho à preponderância dos direitos humanos, tampouco pode ser aceita como uma imposição de valores. Dessa forma, a diplomacia cultural representa um instrumento ideal para a efetivação desse diálogo intercultural a fim de se alcançar uma confluência de chegada, e não de partida. A diplomacia cultural, por sua vez, é capaz de promover a compreensão mútua, a confiança e o respeito entre os povos e, assim, construir um engajamento internacional favorável entre os Estados e um diálogo sobre direitos humanos pautado no respeito e, sobretudo, na diversidade cultural. Defende-se aqui que a interculturalidade, sistematizada na hermenêutica diatópica, no respeito e na valorização da diversidade cultural, é a melhor forma de se propagar os direitos humanos sem causar conflitos secundários e inoportunos, sendo a diplomacia cultural um ótimo instrumento para alcançar esse propósito.  Abstract: Through a predominantly bibliographical study on the correlation between human rights, intercultural and cultural diplomacy, the main purpose of this paper is to present the cultural diplomacy as an instrument to promote intercultural dialogue among people. The choice of theme stemmed from the urgent need for the promotion and effective protection of human rights without, however, disregarding the cultural specificities of each State. It seeks to overcome the polemic about the dichotomy "universalism vs. cultural relativism", proposing instead the interculturality. Given that culture should not be used as a hindrance to the preponderance of human rights, it cannot be accepted as an imposition of values. In this way, cultural diplomacy represents an ideal instrument for the realization of this intercultural dialogue in order to reach a confluence of arrival, not departure. Cultural diplomacy, in turn, is capable of promoting mutual understanding, trust and respect among people and thus building a favorable international engagement among States and a human rights dialogue based on respect and, above all, on the cultural diversity. It is argued here that interculturality, systematized in diatopic hermeneutics, respect for and appreciation of cultural diversity, is the best way to propagate human rights without causing secondary and inopportune conflicts, and cultural diplomacy is an excellent instrument to achieve this.

scholarly journals El amor en educación física: una perspectiva filosófica basada en Max Scheler y José Ortega y Gasset (Love in physical education: a philosophical perspective based on Max Scheler and José Ortega y Gasset)

Retos ◽  
2020 ◽  
Author(s):  
Felipe Nicolás Mujica Johnson ◽  
Nelly Del Carmen Orellana Arduiz
Keyword(s):  
Human Rights ◽  
Physical Education ◽  
The Other ◽  
Ethical Values ◽  
Max Scheler ◽  
Philosophical Perspective ◽  
Jose Ortega Y Gasset ◽  
Derechos Humanos ◽  
The World ◽  
The Relationship

  La actividad filosófica se dirige principalmente al mundo de las ideas, o sea, trata sobre el pensamiento y la meditación de los temas más profundos de la existencia humana y no humana. Por otra parte, la actividad pedagógica se dirige principalmente a fines más prácticos, aunque no menos importantes, y aprovecha los saberes desvelados por los diferentes referentes de la filosofía. No obstante, se ha señalado que por diferentes motivos la educación se ha alejado mucho del mundo más profundo de las ideas, lo cual puede derivar en una actividad pedagógica muy superficial. Con este ensayo se pretende acercar la filosofía a la educación y, en concreto, a la educación física. En primer lugar, se tuvo como objetivo analizar el significado de amor que proponen dos filósofos asociados a la escuela fenomenológica, Max Scheler y José Ortega y Gasset. Posteriormente, aquel significado se asoció a la formación ética en la educación física escolar. El análisis refleja que ambos coinciden en que el amor es un sentimiento objetivo y un acto intencional dirigido a conservar adecuadamente lo que es valorado positivamente. También reconocen que el amor es anterior a las emociones, los pensamientos y los deseos, así como que su dirección va desde lo superior a lo inferior. Este conocimiento puede ser aplicado en la educación física de diferentes formas, destacando la conciencia sobre la relación de las emociones con los valores éticos, como la solidaridad, el respeto a los derechos humanos, la tolerancia y la humildad.  Abstract: Philosophical activity is directed primarily to the world of ideas, that is, it deals with thoughts and meditation on the deepest themes of human and non-human existence. On the other hand, the pedagogical activity is mainly directed to more practical purposes, although not less important, and takes advantage of the knowledge revealed by the different referents of philosophy. However, it has been pointed out that for different reasons education has strayed far from the deeper world of ideas, which can lead to very superficial pedagogical activity. This essay aims to bring philosophy closer to education and, specifically, to physical education. First, the objective was to analyze the meaning of love proposed by two philosophers associated with the phenomenological school, Max Scheler and José Ortega y Gasset. Later, that meaning was associated with ethical training in school physical education. The analysis reflects that both agree that love is an objective feeling and an intentional act aimed at adequately preserving what is positively valued. They also recognize that love precedes emotions, thoughts, and desires, as well as its direction goes from the top to the bottom. This knowledge can be applied in physical education in different ways, highlighting awareness on the relationship between emotions and ethical values, such as solidarity, respect for human rights, tolerance, and humility.

Direitos Humanos e Retóricas Canibais

2021 ◽  
Vol 12 (12) ◽  
pp. 357-373
Author(s):  
Narbal de Marsillac
Keyword(s):  
Human Rights ◽  
Rhetorical Analysis ◽  
Legal Culture ◽  
The Other ◽  
Intercultural Dialogue ◽  
Maximum Expansion ◽  
Minority Cultures ◽  
Legal Rationality

If the universalization of human rights represents for some a glorious victory of the legal culture of the last century, for others, however, it mirrors failure and is linked to the last breaths of a type of legal rationality that had sought, albeit in a well-intentioned way, maximum expansion of the scope of these rights by the related search for ultimate and definitive foundations. The hypothesis that was raised here is that without realizing and allowing itself to be guided by supposedly universal and therefore arethorical moral criteria, it discredited intercultural dialogue and despised what is unique and endemic in minority cultures, legitimizing exclusion or subordinate inclusion. Cannibalizing, Thus, through rhetoric with apoditic pretensions (arhetorical rhetoric), the other countless grammars of dignity that still prevail in the plural world we inhabit. The objective here is, therefore, to denounce, using the method of rhetorical analysis, this process of cannibalization, subsumption and contempt for the understanding of a world that is extraneous to that kind of worldview that underlies the universal theories of human rights.

scholarly journals Understanding Cultural Relativism: A critical Appraisal of the Theory

2017 ◽  
Vol 4 (6) ◽  
pp. 24
Author(s):  
Yohannes Eshetu
Keyword(s):  
Human Rights ◽  
Critical Appraisal ◽  
Review Article ◽  
Cultural Relativism ◽  
Intercultural Dialogue ◽  
Moral Progress ◽  
Ethical Relativism ◽  
Secondary Sources ◽  
Moral Argumentation ◽  
Intercultural Comparison

The aim of this review article is to reveal the cons and pros of ethical relativism, especially conventionalism. This article is written with the intention of showing some of the practical upshots of conventionalism without totally denying some of its virtues in a world where diversity of cultures and customs is apparent. The article inquires the question: Is ethical relativism tenable? The review article relies on reviewing secondary sources. What I am arguing in this article is that despite the attraction of ethical relativism as an intellectual weapon to fight against ethnocentrism and cultural intolerance, the view still goes against the idea of intercultural comparison, criticism and moral argumentation, so that it would have serious disastrous implication on practice, especially on the universal character of human rights and shutters all together any sort of moral progress and reform. The article concludes that we can set forth certain objective moral codes, discovered through rational intercultural dialogue and discussion which could be applied regardless of cultural specificities upon which cultural inter-comparison, discussion and moral argumentation is possible.

Jordanian Discriminatory Laws Concerning Women. The Dichotomy of Strive for Progression versus Tradition

2018 ◽  
Vol 15 (1) ◽  
pp. 99-123
Author(s):  
Agata Julia Foksa-Biegaj
Keyword(s):  
Human Rights ◽  
Traditional Approach ◽  
Cultural Relativism ◽  
The Other ◽  
Constitutional Court ◽  
Royal Family ◽  
Arab Culture ◽  
Islamic Tradition ◽  
The One

Abstract The primary aim of this article is to illustrate the dichotomy of Jordan as a progressive country, perhaps best exemplified through the engagement of the royal family in human rights matters, versus the traditional approach, sanctioning the discriminatory laws concerning women. This paper further attempts to demonstrate that Jordan is balancing between the conservative tribal interests, by pertaining to the Arab and Islamic tradition on the one hand, and the need for democratisation and further human rights development on the other. It is important to note, that discriminatory laws concerning women are not the only examples illustrating this peculiar mechanism, however, they constitute the most vivid one. The author further submits that many authors, as well as international bodies such as CEDAW and the Human Rights Committee, fail to understand the dynamics and complexity of the human rights situation in Jordan. Hence, these authors and authorities’ recommendations are often misguided, as they focus mostly on amending the discriminatory legislation. This article briefly discusses cultural relativism aspects and suggests that actual progress can be achieved by developing a unique language of human rights related to the Arab culture, for instance through the newly established Jordanian Constitutional Court.

scholarly journals A Diplomacia Cultural como meio para a Promoção da Interculturalidade no Brasil

2018 ◽  
Vol 6 (3) ◽  
pp. 522-542
Author(s):  
Taís Vasconcelos Cidrão ◽  
Antonio Walber Muniz ◽  
Bianca Viana Thomaz
Keyword(s):  
Human Rights ◽  
Cultural Diversity ◽  
Cultural Diplomacy ◽  
Primary Objective ◽  
Cultural Relativism ◽  
Intercultural Dialogue ◽  
De Se ◽  
Bibliographic Study

Procurou-se através de um estudo predominantemente bibliográfico a correlação entre institutos da interculturalidade e da diplomacia cultural. O objetivo primordial do presente artigo é apresentar esta última como um instrumento de promoção do diálogo intercultural entre os países. A determinação do tema adveio da necessidade de promoção e da proteção das especificidades culturais de cada Estado e também o que cada um deles entende por direitos humanos. Busca-se, então, superar a polêmica acerca da dicotomia “universalismo x relativismo cultural”, propondo-se a interculturalidade como solução. Como a cultura não deve ser entendida como uma imposição de valores de um grupo sobre o outro, também não deve ser vista como um empecilho à preponderância dos direitos humanos. Dessa forma, a diplomacia cultural representa um instrumento ideal para a efetivação desse diálogo intercultural a fim de se alcançar uma confluência de chegada, e não de partida. A diplomacia cultural, por sua vez, é capaz de promover um diálogo sobre direitos humanos pautado no respeito e, sobretudo, na diversidade cultural. Defende-se aqui que a interculturalidade, entendida sob a perspectiva da hermenêutica diatópica. Palavras-chave: Brasil. Interculturalidade. Diplomacia cultural.     Abstract: It was sought through a predominantly bibliographic study the correlation between the institutes interculturality and cultural diplomacy. The primary objective of this article is to present the last as an instrument to promote intercultural dialogue among countries. The determination of the theme came from the need to promote and protect the cultural specificities of each State and also what each one understands by human rights. It seeks, then, to overcome the polemic about the dichotomy "universalism vs. cultural relativism", proposing interculturality as a solution. Since culture should not be understood as an imposition of values from one group to another, it should not be seen either as a hindrance to the preponderance of human rights. In this way, cultural diplomacy is an ideal instrument for the realization of this intercultural dialogue in order to reach a confluence of arrival, not departure. Cultural diplomacy is capable of promoting a dialogue on human rights based on respect and, above all, on cultural diversity. It is argued here that interculturality, understood from the perspective of diatopic hermeneutics. Keywords: Brazil. Interculturality.Cultural diplomacy.     Recebido em: julho/2017 Aprovado em: dezembro/2017

Modernism, Empiricism, and Rationalism

2016 ◽  
Vol 46 (1) ◽  
pp. 38-47
Author(s):  
Geoffrey Squires
Keyword(s):  
Twentieth Century ◽  
The Other ◽  
Modern Poetry ◽  
Philosophical Perspective ◽  
Irish Poetry ◽  
Dimensional Spectrum ◽  
Culture History ◽  
The World ◽  
The Impact ◽  
Rule Out

Modernism is usually defined historically as the composite movement at the beginning of the twentieth century which led to a radical break with what had gone before in literature and the other arts. Given the problems of the continuing use of the concept to cover subsequent writing, this essay proposes an alternative, philosophical perspective which explores the impact of rationalism (what we bring to the world) on the prevailing empiricism (what we take from the world) of modern poetry, which leads to a concern with consciousness rather than experience. This in turn involves a re-conceptualisation of the lyric or narrative I, of language itself as a phenomenon, and of other poetic themes such as nature, culture, history, and art. Against the background of the dominant empiricism of modern Irish poetry as presented in Crotty's anthology, the essay explores these ideas in terms of a small number of poets who may be considered modernist in various ways. This does not rule out modernist elements in some other poets and the initial distinction between a poetics of experience and one of consciousness is better seen as a multi-dimensional spectrum that requires further, more detailed analysis than is possible here.

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