7 A Cultural Critique of Cultural Relativism

A bstract .   This chapter explores a certain line of critical analysis according to which one can proceed to undermine the claim that judgments approving freedom, and standards upholding human rights, are culturally relativistic and cannot possibly have any universal validity. This exploration begins with a scrutiny of common assumptions about the nature of culture itself. The author tries to demonstrate that common misunderstandings of culture have provided ammunition to cultural relativists. Seeking clarity helps strengthen the philosophical objections to normative cultural relativism. The author refers to such a line of analysis as the "cultural critique of cultural relativism."     

11 A Rediscovery of Heaven-and-Human Oneness

A bstract .   The history of Chinese intellectual thought shows a constant and continuous probing into the chiasmatic encounters between tian (heaven or nature) and ren (humankind). This is conducive, in turn, to a core conception of tian ren heyi (heaven-and-human oneness) that largely embodies the general ethos or Geist of Chinese philosophy. Owing to its functional indication and dynamic character, the polysemy of the conception is apt to be extended along with the passage of time and according to the current situation or sociocultural context. At the present day, there is a tendency to rediscover the relevance of "heaven-and-human oneness" by reading new and even modern messages into the old conception. This has become an open-ended activity, inviting and involving a second reflection, transcultural exposition, and even creative transformation due to its hidden universality for the common good. This chapter attempts to look into the essential bearings of this "heaven-and-human oneness" concept employed as a Dao ( Tao or Way) to deal with the interaction between nature and humanity. It also explores the complex history of the concept, with a particular reference to Li Zehou's recent reinterpretation as well as my own personal understanding. Some contemporary pragmatic implications of the concept are also examined with particular reference to eco-environmental concerns.     

My Life, My Times, and My Research: An Autobiographical Sketch

A bstract .   The following is a biographical sketch of my life's journey—an epic of transmigrations from Lucifer's Kingdom of horror to a miraculous survival. It is a saga of trials and tribulations, tragedy and triumph, academic success and scholarly achievement.     

1 From a State of War to Perpetual Peace

A bstract .   This essay examines current debates in political philosophy regarding the problems of war and peace and of human rights protection. Two contrasting approaches are analyzed: one represented by "democratic peace" theories, and the other by the movement for a cosmopolitan order. At the heart of both approaches are conflicting interpretations of Kant's political philosophy, especially his project of "perpetual peace." An analysis of M. Doyle's recent conception of "liberal democratic peace" shows the flaws in his justification of the tendency of liberal states to be war-prone toward nonliberal states. Alternatively, the development of Kant's ideas in the theories of "discourse ethics" (K. O. Apel and J. Habermas) and "cosmopolitan democracy" confirms the relevance of Kant's cosmopolitan ideal to current discussions about peace and human rights. The analysis also affirms that the true solution to the problems of securing peace and protecting human rights can only be achieved by peaceful means, based on international law with the United Nations as its legitimate political representation.     

2 Discourse Ethics, Democracy, and International Law: Toward a Globalization of Practical Reason

A bstract .   This paper deals with the foundational "architectonics" (Kantian) at the ground of the internal relation between the three concepts raised in the title. First, I provide a short introduction into the ultimate foundation of practical philosophy by the transcendental-pragmatic conception of discourse ethics . Then, I discuss the foundational relation between discourse ethics , positive law , and democracy as a constitutional state of law . Finally, I explore the foundational relation between human rights as part of universal law, the democratic state of law, and international law or jus gentium . By taking issue with Kant, Habermas, and Rawls, I try to show that a rational foundation of ethics, as well as a rational approach to the traditional problems of international law, is only possible through a critical transformation of Kant's approach via a transcendental-pragmatic conception of discourse ethics.     

10 The Subject of Freedom at the End of History: Socialism Beyond Humanism

A bstract .   The postmodernist turn in theory left the status of humanism in some doubt. This chapter argues that a recuperation of a specifically socialist humanism is both possible and desirable, but only by overcoming the anthropocentrism of radical humanism. Renaissance and Enlightenment conceptions of the subject were rooted in an untenable dichotomy between the human and the animal, in ways that vitiated the idea and ideal of universal freedom. By conflating subjectivity as such with human subjectivity, humanism created a diremption in the world that placed the knower (human consciousness) on one side, and the merely known (objectified Nature) on the other. Marxism and socialist humanism reproduced this error in ways that have undermined the socialist vision of universal emancipation, misconstrued the nature of the subject, and overlooked the significance of human domination of other animals. The author advocates a new approach, what he calls metahumanism , to affirm a "two-sided" freedom in which the liberation of other animals from human oppression, and the emancipation of ourselves as animals—that is, the restoration of the sensual dimension of existence, free sexual expression, and valorization of the labor and love of the body—would become central features of a new movement for civil and cultural reform.     

8. The Grounding of Forgiveness: Martha Nussbaum on Compassion and Mercy

Violence came to define the twentieth century. We live in fear that an even more extreme violence will characterize the twenty‐first century. The city of Hiroshima was the victim of the greatest single stroke of violence in the history of humanity. Yet it managed to arise, Phoenix‐like, as a city devoted to peace in the aftermath of nuclear horror. How was this extraordinary forgiveness possible? Is it possible that it was born out of a compassion for the victims of nuclear holocaust that extended beyond its immediate borders? In several works, but most notably in Upheavals of Thought, Martha Nussbaum has analyzed the conditions for the occurrence of compassion. She has also subjected her largely Aristotelian analysis of compassion to a Stoic‐inspired critique. This paper will reconstruct Nussbaum's analysis, critique, and defense of compassion. I will then extend Nussbaum's analysis to argue how a forgiveness rooted in compassion, rather than mercy, might be possible. The city of Hiroshima's dedication to worldwide peace in the aftermath of nuclear horror is used to illustrate a compassion‐based forgiveness.     

Hermeneutics and the Heidegger = Schumpeter Theses

This paper is a part of an attempt to develop an economic philosophy of ontology based on the Continental tradition of hermeneutics. Ontology explores the meanings of entities as the objects of knowledge to posit the orientation of knowledge. Heidegger developed hermeneutical ontology, focusing on the self-understanding of Dasein (human beings), which consists of the "projection" of its possibilities into the future and the "thrownness" of it into the restrictions by the past history. Dealing explicitly with the pre-structure of knowledge, hermeneutics opens the perspective of knowledge much broader than permitted by the analytical tradition of philosophy. It is the contention of this paper that Schumpeter from the Austrian subjectivist circle could cope with this approach in social science by the use of the concepts of "innovation and tradition" or "creation and routine." The paper discusses the relationship between Heidegger and Schumpeter on various philosophical issues and derives what might be called the Heidegger = Schumpeter theses.     

9 Persons: Natural,Functional, or Ethical Kind?

A bstract .   In this paper, I examine alternative views of personhood and how they affect our understanding of life and death. Building on David Wiggins's insight that our concept of person tries to hold in a single focus our nature as a biological being, a subject of consciousness, and a locus of moral values, I argue against views that try to reduce persons to one of these aspects at the expense of the others. Thought experiments that have been prominent in the literature on personal identity are criticized on grounds that they sunder persons from the moral and cultural context in which they appear and ignore an essential relational aspect of persons. I argue for a substantive view of persons that understands persons as "constituted by" but not identical to human organisms, and that treats persons as having essential relational properties. Persons are thus beings whose nature is not determined entirely by their biology or psychology but is, in part, a matter of individual, moral, and cultural construction. I argue that such a view provides the best theoretical grounding to answer the more practical, bioethical questions concerning the beginning and end of life.     

5. The Project of Reconciliation and the Road to Redemption: Hegel's Social Philosophy and Nietzsche's Critique

Arthur Schopenhauer once observed: "A Philosophy in between the pages of which one does not hear the tears, the weeping and gnashing of teeth and the terrible din of mutual universal murder is no [genuine] philosophy." ¹ Certainly, the unforgettable events of the twentieth and early twenty-first centuries, which bear the names Auschwitz, Hiroshima, Rwanda, and Darfur, pose a challenge for philosophical thinking to prove itself equal to what emerges from these horrific events. To that end, my paper looks back to the philosophies of G. W. F. Hegel and Friedrich Nietzsche—in particular to their vision of a social reconciliation and cultural redemption—as a source of inspiration in our efforts to meet the challenges posed for a philosophy of the future by the global scale of violence, human suffering, and alienation. In what follows, I first offer a comparative analysis of Hegel's "project of reconciliation" with Nietzsche's "project of redemption." I then consider whether or not either philosopher can provide us with a coherent and attractive ethical/sociopolitical alternative for our postmodern world—a world still characterized by global violence, injustice, genocide, ecological degradation, and the prospect of nuclear annihilation.     

12. Transculture: A Broad Way Between Globalism and Multiculturalism

This paper develops a concept of transculture as a model of cultural development that differs from both leveling globalism and isolating pluralism. While culture frees humans from the material dependencies of nature, it also creates new, symbolic dependencies—on customs, traditions, conventions, which a person receives as a member of a certain group and ethnos. Among the many freedoms proclaimed as rights of the individual, there emerges yet another freedom—from one's own culture, in which one was born and educated. Transculture is viewed as the next level of liberation, this time from the "prison house of language," from unconscious predispositions and prejudices of the "native," naturalized cultures. The case of the Japanese poet Araki Yasusada (1903–1972), a survivor of Hiroshima, demonstrates how transcultural creativity, though cast in the form of a literary hoax, can produce an internationally recognized achievement. Transculturalism is especially needed in world politics, where the factor of fixed cultural identity based on race, ethnos, religion, or ideological commitments turned out to be a source of conflict and violence. This paper argues that the categories of opposition and identity do not preclude the significance of the third category, which is difference. The differences complement each other and create a new interpersonal transcultural community to which we belong, not because we are similar but because we are different. The transcultural perspective opens a possibility for globalization not as homogenization but, rather, as further differentiation of cultures and their "dissemination" into transcultural individuals, liberating themselves from their dependence from their native cultures. The global society can be viewed as the space of diversity of free individuals rather than that of fixed groups and cultures. It is an alternative to the clash of civilizations and a hope for lasting peace.     

4 Human Rights, Global Justice, and Disaggregated States: John Rawls, Onora O'Neill, and Anne-Marie Slaughter

A bstract .   Human rights are urgently important rights that all individual persons may validly claim and that all governments are obligated to respect. According to some philosophers, no government can plausibly claim legitimate authority unless its legal and political system ascribes such rights, and no society can plausibly claim to be just unless it has a legitimate government. John Rawls presents his own version of this conception in the context of his account of the moral basis of a just global system of public law, which he calls the Law of Peoples. According to some of his critics, including Onora O'Neill, not only is the Law of Peoples statist, but also it relies on a false view of the state. O'Neill has developed a new conception of an ideally just global order in which states have fewer, and corporations more, powers and obligations to secure human rights, in contrast to Rawls's conception. Her conception is consistent with Anne-Marie Slaughter's account of the transformation of state sovereignty due to globalization. However, contrary to initial appearances, it is not the case that O'Neill's and Slaughter's views taken together require significant modification of Rawls's conception of human rights. There is no fundamental conflict between Rawls's conception of human rights and Slaughter's account of state transformation. And O'Neill's criticisms of Rawls's view are unwarranted.     

3 Rethinking Global Justice from the Perspective of All Living Nature and What Difference it Makes

A bstract .   I begin this chapter with an account of what is deserved in human ethics, an ethics that assumes without argument that only humans, or rational agents, count morally. I then take up the question of whether nonhuman living beings are also deserving, and I answer it in the affirmative. Having established that all individual living beings, as well as ecosystems, are deserving, I go on to establish what it is that they deserve and then compare the requirements of global justice when only humans are taken into account with the requirements of global justice when all living beings are taken into account. I argue that the more adequate global justice that takes into account all living beings imposes some additional obligations on us that are absent from a less defensible human-centered global justice, but not as many as one might initially think.     

On a 2 × 2 factorial design where the use of randomized response is one of the factors

This paper discusses a survey where some respondents were asked sensitive questions directly and others were asked the same questions using randomized response. The use of randomized response was a factor in a 2 × 2 factorial design and dice were used to perform the randomization. First, the paper shows that the perturbation due to the dice can be described using the concept of misclassification and known conditional misclassification probabilities. Second, the paper formulates the likelihood for loglinear models and shows that latent class software can be used to analyse the data. An example including a power analysis is discussed.     

Institutional Stickiness and the New Development Economics

A bstract .   Research examining the importance of path dependence and culture for institutions and development tells us that "history matters," but not how history matters. To provide this missing "how," we provide a framework for understanding institutional "stickiness" based on the regression theorem. The regression theorem maintains that the stickiness, and therefore likely success, of any proposed institutional change is a function of that institution's status in relationship to indigenous agents in the previous time period. This framework for analyzing institutional stickiness creates the core of what we call the New Development Economics. Historical cases of postwar reconstruction and transition efforts provide evidence for our claim.     

Leonhard Miksch (1901–1950)

A bstract    German economist Leonhard Miksch's ideas on ordoliberalism have so far received little attention in the history of economic thought. This is surprising, as Miksch provides insights into the debates within the so-called "Freiburg School of Law and Economics" in its early phase and, moreover, gave impulses that were essential to the further development of this economic approach. In addition, as a close advisor to Ludwig Erhard, the "political father" of the German "Social Market Economy," his influence on German postwar economic policy was considerable.     

Economics, Sociology, and the "Professional Complex"

A bstract .   This article discusses the relationship between economics and sociology in the context of Parsons's analytical theory of action and systems and his criticisms of orthodox and institutional economics. The article also addresses his view of the importance of the professions to an understanding of the nature of advanced capitalism. The professions are discussed as both an illustration of his theoretical argument and a substantive problem that stimulated the development of his theory. The "professional complex" is an emergent phenomenon in capitalism that modifies its operation and points to the complexity of systems of social action that require to be analyzed without being reduced to one of their elements. This reductionism is evident in orthodox economic theory and also in the more sociologically-oriented approach of institutional economics. Parsons argues that each is a form of what, following Whitehead, he calls the "fallacy of misplaced concreteness." Although Parsons offers a significant critique of dominant approaches in economics, major flaws within his own theory create the appearance that he has simply carried over the deficiencies of orthodox theory into his own general statement of theory. These flaws contribute to major misunderstandings of Parsons's project and, therefore, indicate continuing problems in the relation between economics and sociology.     

The Rule of Three, its Variants and Extensions

The Rule of Three (R3) states that 3/ n  is an approximate 95% upper limit for the binomial parameter, when there are no events in  n  trials. This rule is based on the one-sided Clopper–Pearson exact limit, but it is shown that none of the other popular frequentist methods lead to it. It can be seen as a special case of a Bayesian R3, but it is shown that among common choices for a non-informative prior, only the Bayes–Laplace and Zellner priors conform with it. R3 has also incorrectly been extended to 3 being a "reasonable" upper limit for the number of events in a future experiment of the same (large) size, when, instead, it applies to the binomial mean. In Bayesian estimation, such a limit should follow from the posterior predictive distribution. This method seems to give more natural results than—though when based on the Bayes–Laplace prior technically converges with—the method of prediction limits, which indicates between 87.5% and 93.75% confidence for this extended R3. These results shed light on R3 in general, suggest an extended Rule of Four for a number of events, provide a unique comparison of Bayesian and frequentist limits, and support the choice of the Bayes–Laplace prior among non-informative contenders.     

1. Globalization and Violence: The Challenge to Ethics

Despite its many benefits, globalization has proven to harbor a good deal of violence. This is not only a matter of the proliferation of weapons of mass destruction inaugurated by the atomic bombing of Hiroshima, but includes many forms of indirect or “structural violence” resulting from the routine of economic and political institutions on the global scale. In this essay, the multifaceted phenomena of violence are approached from the standpoint of ethics. The prevailing political thinking associated with “realism” fails to address the problems of militarism and of hegemonic unilateralism. In contrast, many philosophers are critically rethinking the problem of global violence from different ethical perspectives. Despite sharing similar concerns, philosophers nevertheless differ over the role of philosophical reflection and the potentials of reason. These differences appear in two contrasting approaches associated with postmodern philosophy and discourse ethics. In the analysis of discourse ethics, attention is paid to Karl‐Otto Apel's attempt of philosophically grounding a macroethics of planetary co‐responsibility. At the heart of the essay is the analysis of the problem of violence, including terrorism, by Jürgen Habermas, who explains the phenomenon of violence in terms of the theory of communicative action as the breakdown of communication. Jacques Derrida's deconstruction of the notion of “terrorism” also is analyzed. According to the principle of discourse ethics, all conflicts between human beings ought to be settled in a way free of violence, through discourses and negotiations. These philosophers conclude that the reliance on force does not solve social and global problems, including those that are the source of violence. The only viable alternative is the “dialogical” multilateral relations of peaceful coexistence and cooperation among the nations for solving social and global problems. They emphasize the necessity of strengthening the international rule of law and institutions, such as a reformed United Nations.