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proudsa

Hitler Is a Rock Star in South Asia | VICE | United States - 0 views

  • Hitler Is a Rock Star in South Asia
    • proudsa
       
      TOK - perspective
  • In Asia, though, Mein Kampf is treated like an old classic. It's long been a popular read for businessmen in India, sold alongside titles like Rich Dad Poor Dad, Who Moved My Cheese?, and the various motivational books by Donald Trump.
    • proudsa
       
      The idea that people half-way across the globe associate Hitler with Trump in their ways of thinking should say something to the American public
  • "we [in Nepal] need a leader like Hitler."
    • proudsa
       
      did they get a different version of history than we did?
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  • When Nepal hasn't been under the blanket of armed insurgencies, it's been in the grip of corrupt political leaders. People in Nepal seem to be looking for a leader that can carry them out of developmental paralysis, no matter the cost.
    • proudsa
       
      Similar to post-WWII Germany
knudsenlu

Why Asia Is Fast Becoming A Global Leader In Neuroscience - 0 views

  • The world is on the cusp of redefining brain aging. Asia Pacific, known for countries with rapidly aging populations, has unimaginable potential to lead the charge in research and innovation for better, younger, healthier brains.
  • The human brain contains approximately 80 billion neurons, has trillions of connections, is estimated to store up to 2.5 petabytes of memory, and for more than 3000 years we’ve asked questions about how it works.
  • One thing we have realized is that as exceptional as our brain is, the biological process of aging, also occurs in the brain.
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  • Asian scientists, laboratories and companies are fast becoming a major driver for this innovation – perhaps not a surprise as we are already facing the challenges of an aging population such as growing economic, societal and personal costs.
  • It is an exciting time to be a neuroscientist and we are closer now than ever to developing breakthrough treatments and technologies that have the potential to make real societal impacts. Neuroscience has advanced more in the last 10 years than the previous 50, and with new perspectives starting to find a voice, I’m quite excited to see what the next 10 years will hold.
tongoscar

In Hong Kong, the coronavirus outbreak is deepening the political divide from the 2019 ... - 0 views

shared by tongoscar on 19 Feb 20 - No Cached
  • Rumors had spread that toilet paper supply would be cut off due to new border closures with mainland China, implemented in an effort to contain the novel coronavirus outbreak.
  • The government's reassurances and calls for order went unheeded as millions of residents, gripped by fear and suspicion, descended on stores citywide to panic buy.The novel coronavirus, which originated in Wuhan, China, was first detected in Hong Kong on January 22. Since then, there have been 62 confirmed cases and two deaths in the city.
  • The numbers are far lower than in mainland China, where at least 1,868 people have died so far -- but Hong Kong carries the memories of the deadly Severe Acute Respiratory Syndrome (SARS) outbreak in 2003, and people aren't taking any chances.
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  • By the time she withdrew the bill -- that would have allowed criminal suspects to be extradited across the border to mainland China -- protesters' demands had expanded to include action on deeper social grievances.
  • In January, many Hong Kongers across various sectors, including elected lawmakers, called to shut Hong Kong's borders with mainland China to contain the virus. But these demands also reintroduced familiar strands of localism, an ideology focused on preserving Hong Kong's autonomy.
  • This is why closing the Chinese borders is a politically significant and symbolic act -- and perhaps why Lam resisted doing so for weeks.
  • The 2019 protest movement may appear to have fizzled out -- but it educated an entire city and generation of youth on organized resistance. Now, this spirit of political action has been redirected toward the outbreak, as people protest for a stronger government response.More than 7,000 health care workers participated in a week-long union strike in early February to demand closed borders; that's nearly 10% of all medical staff of Hong Kong's Hospital Authority.The labor union that organized the strike was one of several born from the 2019 unrest, founded during the tail end of the protests.
  • Hong Kong's schools are shut until at least mid-March, and many businesses have closed or have instructed employees to work from home.With cases of community transmission confirmed, many people are staying at home for weeks at a time to avoid infection, only venturing out for groceries or quick strolls.
  • Fear and anger are palpable in the city, especially earlier this week with the disappearance of two people who violated quarantine after returning from mainland China. They were found after being added to a police wanted list.
markfrankel18

Who's Responsibile for Worker Safety Abroad? - Room for Debate - NYTimes.com - 0 views

  • Recent factory fires in Pakistan and Bangladesh have killed more than 400 people. Yet, the stricken garment manufacturers had apparently passed inspection — despite bars on windows and locked exits — and been deemed safe. These factories supply clothing to — and are in business because of — American companies like Wal-Mart and Sears. So where does the responsibility lie in improving worker safety, and what can be done about it?
tongoscar

Coronavirus Live Updates: China Is Tracking Travelers From Hubei - The New York Times - 0 views

  • To combat the spread of the coronavirus, Chinese officials are using a combination of technology and policing to track movements of citizens who may have visited Hubei Province.
  • Mobile phone owners in China get their service from one of three state-run telecommunications firms, which this week introduced a feature for subscribers to send text messages to a hotline that generates a list of provinces they have recently visited. That has created a new way for the authorities to see where citizens have traveled.At a high-speed rail station in the eastern city of Yiwu on Tuesday, officials in hazmat suits demanded that passengers send the text messages and then show their location information to the authorities before being permitted to leave the station. Those who had passed through Hubei were unlikely to be allowed entry.
  • Top officials in Beijing on Thursday expanded their mass roundup of sick or possibly infected people beyond Wuhan, the city at the center of the outbreak, to include other cities in Hubei Province that have been hit hard by the crisis, according to the state-run CCTV broadcaster.
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  • Chinese officials reported Friday that a surge in new infections was continuing, though not as markedly as the day before, when the number of people confirmed to have the virus in Hubei Province skyrocketed by 14,840 cases.
  • Japan has confirmed its first death from the virus.
  • For a moment on Thursday, it seemed as if there might be some good news from the Diamond Princess, the cruise ship being held in the port of Yokohama in Japan, when the authorities said they would release some passengers to shore to finish their quarantine.Instead, Japanese health officials announced the first death from the virus in the country, of a woman in her 80s. It was third death from the virus outside mainland China. The woman had no record of travel there.
  • The Centers for Disease Control said Thursday that a person under quarantine at a military base in San Antonio had tested positive for the virus, bringing the number of confirmed coronavirus patients in the United States to 15.
  • For the first time in a decade, global oil demand is expected to fall.
  • The arts world, too, is feeling the squeeze.Image
  • Movie releases have been canceled in China and symphony tours suspended. A major art fair in Hong Kong was called off. And spring art auctions half a world away in New York have been postponed because well-heeled Chinese buyers may find it difficult to travel to them.
  • The U.S. reported its 15th case after a person under quarantine tested positive.
  • The travel industry in Asia has been upended.Image
  • China ousted a provincial leader at the center of the outbreak.
  • China’s leader, Xi Jinping, on Thursday summarily fired two top Communist Party officials from Hubei Province, exacting political punishment for the regional government’s handling of the crisis.
  • A second citizen-journalist in Wuhan has disappeared.
  • A video blogger in the city of Wuhan who had been documenting conditions at overcrowded hospitals at the heart of the outbreak has disappeared, raising concerns among his supporters that he may have been detained by the authorities.The blogger, Fang Bin, is the second citizen journalist in the city to have gone missing in a week after criticizing the government’s response to the coronavirus epidemic.Mr. Fang began posting videos from hospitals in Wuhan on YouTube last month, including one that showed a pile of body bags in a minibus. In early February, Mr. Fang said he had been briefly detained and questioned. A few days later, he filmed an exchange he had with strangers who showed up at his apartment claiming to bring him food.Mr. Fang’s last video, posted on Sunday, was a message written on a piece of paper: “All citizens resist, hand power back to the people.”Last week, Chen Qiushi, a citizen-journalist and lawyer in Wuhan who recorded the plight of patients and the shortage of hospital supplies, vanished, according to his friends.
  • South Korea quarantined hundreds of soldiers who visited China.
tongoscar

Trump's Iran strike could present an opportunity to China - CNN - 0 views

shared by tongoscar on 20 Jan 20 - No Cached
  • Last June, however, world leaders flocked to the capital of Kyrgyzstan for a meeting of the Shanghai Cooperation Organization, a key regional security and political alliance. Attendees included Russian President Vladimir Putin and Chinese leader Xi Jinping, as well as Iranian President Hassan Rouhani, with whom they posed alongside in photos from the event. It was a pertinent reminder of Tehran's strong ties with two of the world's foremost powers, further underlined when the three countries held joint naval exercises near the strategically vital Strait of Hormuz in the Indian Ocean last month.
  • A statement added that Tehran hoped China could "play an important role in preventing escalation of regional tensions."Such sentiments are also likely shared well beyond Iran's borders, including among other Middle Eastern powers which are no fans of Tehran. The killing of Soleimani could present Beijing with a major opportunity, not only to prevent another disastrous war, but to increase its influence in the region, supplanting an increasingly unpredictable Washington.
  • "China's emphasis on noninterference, state-led economic development, and regional stability resonates with many autocratic leaders in the Middle East, allowing China to promote its 'alternative' model of great power leadership."
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  • So far -- in no small part thanks to its humungous checkbook -- China has managed to thread the needle of maintaining ties with traditional allies such as Iran and Syria, while also improving relations with their rivals in Saudi Arabia, Israel and the United Arab Emirates. Beijing has also resisted strong pressure from Washington to ditch both Tehran and Damascus, using its role as a United Nations Security Council member to rein in some international action against them.
  • Tehran's enemies may frown at Beijing's refusal to ditch its old ally to make new ones, but this policy will appear far more attractive in the wake of Soleimani's death. And the distinct chance we could now be headed for another Middle Eastern conflict -- or at the very least a period of saber-rattling and disruption to global trade -- could prop up Beijing's ability to play all sides, perhaps indefinitely.
  • "China is not a revisionist state. It does not want to reshape the Middle East and take over the responsibility of securing it. It wants a predictable, stable region -- as much as that is possible -- in which it can trade and invest,"
  • Such a role will likely be welcomed by many players in the region. Indeed, it's difficult to think of a more pertinent example of the contrast between Chinese and US policy than Trump threatening -- just as Beijing was calling for calm -- to target Iranian cultural sites, in what could well be a war crime if it was carried out.
Javier E

Opinion | If You Want to Understand How Dangerous Elon Musk Is, Look Outside America - ... - 0 views

  • Twitter was an intoxicating window into my fascinating new assignment. Long suppressed groups found their voices and social media-driven revolutions began to unfold. Movements against corruption gained steam and brought real change. Outrage over a horrific gang rape in Delhi built a movement to fight an epidemic of sexual violence.
  • “What we didn’t realize — because we took it for granted for so long — is that most people spoke with a great deal of freedom, and completely unconscious freedom,” said Nilanjana Roy, a writer who was part of my initial group of Twitter friends in India. “You could criticize the government, debate certain religious practices. It seems unreal now.”
  • Soon enough, other kinds of underrepresented voices also started to appear on — and then dominate — the platform. As women, Muslims and people from lower castes spoke out, the inevitable backlash came. Supporters of the conservative opposition party, the Bharatiya Janata Party, and their right-wing religious allies felt that they had long been ignored by the mainstream press. Now they had the chance to grab the mic.
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  • Viewed from the United States, these skirmishes over the unaccountable power of tech platforms seem like a central battleground of free speech. But the real threat in much of the world is not the policies of social media companies, but of governments.
  • The real question now is if Musk’s commitment to “free speech” extends beyond conservatives in America and to the billions of people in the Global South who rely on the internet for open communication.
  • ndia’s government had demanded that Twitter block tweets and accounts from a variety of journalists, activists and politicians. The company went to court, arguing that these demands went beyond the law and into censorship. Now Twitter’s potential new owner was casting doubt on whether the company should be defying government demands that muzzle freedom of expression.
  • The winning side will not be decided in Silicon Valley or Beijing, the two poles around which debate over free expression on the internet have largely orbited. It will be the actions of governments in capitals like Abuja, Jakarta, Ankara, Brasília and New Delhi.
  • while much of the focus has been on countries like China, which overtly restricts access to huge swaths of the internet, the real war over the future of internet freedom is being waged in what she called “swing states,” big, fragile democracies like India.
  • other governments are passing laws just to increase their power over speech online and to force companies to be an extension of state surveillance.” For example: requiring companies to house their servers locally rather than abroad, which can make them more vulnerable to government surveillance.
  • Across the world, countries are putting in place frameworks that on their face seem designed to combat online abuse and misinformation but are largely used to stifle dissent or enable abuse of the enemies of those in power.
  • it seems that this is actually what he believes. In April, he tweeted: “By ‘free speech’, I simply mean that which matches the law. I am against censorship that goes far beyond the law. If people want less free speech, they will ask government to pass laws to that effect. Therefore, going beyond the law is contrary to the will of the people.”
  • Musk is either exceptionally naïve or willfully ignorant about the relationship between government power and free speech, especially in fragile democracies.
  • The combination of a rigid commitment to following national laws and a hands-off approach to content moderation is combustible and highly dangerous.
  • Independent journalism is increasingly under threat in India. Much of the mainstream press has been neutered by a mix of intimidation and conflicts of interests created by the sprawling conglomerates and powerful families that control much of Indian media
  • Twitter has historically fought against censorship. Whether that will continue under Musk seems very much a question. The Indian government has reasons to expect friendly treatment: Musk’s company Tesla has been trying to enter the Indian car market for some time, but in May it hit an impasse in negotiations with the government over tariffs and other issues
sissij

With Mass Protests, South Koreans Wield a Familiar Weapon in a New Era - The New York T... - 0 views

  • Then as now, mass protest was a powerful weapon deployed by enraged citizens who felt they had nowhere else to turn but the streets. Thirty years later, it’s clear how far Korean democracy has advanced. Then, South Korea was a dictatorship, protests were outlawed and the threat of torture, imprisonment and martial law ever-present.
  • Students have long been at the vanguard of South Korea’s robust history of protest, drawing on deep-rooted Confucian traditions that elevated scholars as guardians of morality.
  • Yonsei produced its own martyr, 21-year-old Lee Han-yol, who died after a tear-gas canister hit him in the head.
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  • I saw an older woman, hair neatly coifed, beat a policeman with her handbag. A young father hoisted his little girl on his shoulder, carefully affixing a surgical mask to her face, an imperfect shield from the gas. A student in Kwangju bit his finger and wrote protest slogans in his own blood.
  • At the trial, his father lunged at the three policemen, small and scared now, protected by more than 50 guards. Screams broke out and a purse flew through the air at the judges as the light sentence was read. Women whose sons were still in jail stormed the bus carrying the policemen, throwing bottles against the windows. Plainclothes police shoved the four of them onto the concrete, where they lay unconscious.
  • Laws are still on the books that can be used as tools to stifle dissent. South Korea remains shadowed by legitimate fears of North Korean aggression and espionage, but those were and are exploited by the government.
  • This is not a tame society, for all the comforts its public has won in the years since. This may be the land of Psy and Gangnam style, a country so wired that some of its children are sent to boot camps to wean them from internet addiction.
  • Politicians buck the popular will at their peril.
  •  
    This article talks about the protests in South Korea. I found that there are deep conflict between the police and the the people. It makes me think of the police brutality we talked about recently. I think the police should protect the people but now they are using martial arts and tear-gas canisters. To what extent should the police yield the protest from the people? I also found it interesting that students are often more eager to attend those protest than adults. They are usually more radical than adults. Is it a good thing to always let out all their complaints? --Sissi (12/11/2016)
Javier E

A Harvard Scholar on the Enduring Lessons of Chinese Philosophy - The New York Times - 0 views

  • Since 2006, Michael Puett has taught an undergraduate survey course at Harvard University on Chinese philosophy, examining how classic Chinese texts are relevant today. The course is now one of Harvard’s most popular, third only to “Introduction to Computer Science” and “Principles of Economics.”
  • So-called Confucianism, for example, is read as simply being about forcing people to accept their social roles, while so-called Taoism is about harmonizing with the larger natural world. So Confucianism is often presented as bad and Taoism as good. But in neither case are we really learning from them.
  • we shouldn’t domesticate them to our own way of thinking. When we read them as self-help, we are assuming our own definition of the self and then simply picking up pieces of these ideas that fit into such a vision
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  • these ideas are not about looking within and finding oneself. They are about overcoming the self. They are, in a sense, anti-self-help.
  • Today, we are often told that our goal should be to look within and find ourselves, and, once we do, to strive to be sincere and authentic to that true self, always loving ourselves and embracing ourselves for who we are. All of this sounds great and is a key part of what we think of as a properly “modern” way to live.
  • But what if we’re, on the contrary, messy selves that tend to fall into ruts and patterns of behavior? If so, the last thing we would want to be doing is embracing ourselves for who we are — embracing, in other words, a set of patterns we’ve fallen into. The goal should rather be to break these patterns and ruts, to train ourselves to interact better with those around us.
  • Certainly some strains of Chinese political theory will take this vision of the self — that we tend to fall into patterns of behavior — to argue for a more paternalistic state that will, to use a more recent term, “nudge” us into better patterns.
  • many of the texts we discuss in the book go the other way, and argue that the goal should be to break us from being such passive creatures — calling on us to do things that break us out of these patterns and allow us to train ourselves to start altering our behavior for the better.
  • You argue that Chinese philosophy views rituals as tools that can liberate us from these ruts.
  • Rituals force us for a brief moment to become a different person and to interact with those around us in a different way. They work because they break us from the patterns that we fall into and that otherwise dominate our behavior.
  • In the early Han dynasty, for example, we have examples of rituals that called for role reversals. The father would be called upon to play the son, and the son would play the father. Each is forced to see the world from the other’s perspective, with the son learning what it’s like to be in a position of authority and the father remembering what it was like to be the more subservient one
  • We tend to think that we live in a globalized world, but in a lot of ways we really don’t. The truth is that for a long time only a very limited number of ideas have dominated the world, while ideas that arose elsewhere were seen as “traditional” and not worth learning from.
  • imagine future generations that grow up reading Du Fu along with Shakespeare, and Confucius along with Plato. Imagine that type of world, where great ideas — wherever they arose — are thought about and wrestled with.
  • There’s a very strong debate going on in China about values — a sense that everything has become about wealth and power, and a questioning about whether this should be rethought. And among the ideas that are being brought into the debate are these earlier notions about the self and about how one can lead a good life. So, while the government is appropriating some of these ideas in particular ways, the broader public is debating them, and certainly with very different interpretations.
julia rhodes

Why Pakistan Lionizes Its Tormenters : The New Yorker - 0 views

  • He tried to make a handful of minced meat stick to a skewer, and said, sardonically, “See here, true Sharia has finally arrived in Swat.”
  • 2009, the Pakistani Army launched an offensive to drive the Taliban out of Swat—and forced Fazlullah across the border, into Afghanistan. These days, the valley is relatively peaceful, and Pakistani tourists have returned in droves.
  • Mehsud, who had been “killed” by American drone strikes on at least two previous occasions, was actually killed by another drone strike at the start of November—transforming him overnight, in the eyes of Pakistani politicians and commentators, from a mass murderer into a marty
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  • No longer were they just tribal men fighting to preserve their way of life; they started dreaming they could convert everyone to it.
  • When Mehsud was killed, instead of celebrating or letting out quiet sighs of relief, politicians and journalists reacted as if they had lost a favorite son. He had killed many of us, but we weren’t craving vengeance; we were ready to make up and cuddle.
  • Why does Pakistan’s political and military élite celebrate the very people it is fighting? The logic—or its absence—goes like this: Hakimullah Mehsud was our enemy. But the United States is also our enemy. So how dare the Americans kill him? And how dare they kill him when we had made up our minds to talk to him? If the United States is talking to the Afghan Taliban, why can’t we talk to our own Taliban?
  • he popular narrative in Pakistan holds that the Taliban’s fight is simply a reaction to American drone strikes: it’s a war between American kids sitting in front of LCD screens eating their TV dinners and our own men in the north, who are better Muslims than we are.
  • Pakistan’s rulers have developed a strange fetish for lionizing its tormenters.
  • “This is not just the killing of one person,” Pakistan’s interior minister, Chaudhry Nisar Ali Khan, said. “It’s the death of all peace efforts.”
  • As a result, we now have a raging national debate, in which serious-minded journalists are asking even more serious-minded politicians and religious scholars if the godless Soviet soldiers killed by American-funded mujahideen in Afghanistan in the nineteen-eighties should also be declared martyrs.
Javier E

Justice Goes Global - NYTimes.com - 0 views

  • Sandel’s popularity in Asia reflects the intersection of three trends. One is the growth of online education, where students anywhere now can gain access to the best professors from everywhere. Another is the craving in Asia for a more creative, discussion-based style of teaching in order to produce more creative, innovative students. And the last is the hunger of young people to engage in moral reasoning and debates, rather than having their education confined to the dry technical aspects of economics, business or engineering.
  • Sandel is touching something deep in both Boston and Beijing. “Students everywhere are hungry for discussion of the big ethical questions we confront in our everyday lives,” Sandel argues. “In recent years, seemingly technical economic questions have crowded out questions of justice and the common good.  I think there is a growing sense, in many societies, that G.D.P. and market values do not by themselves produce happiness, or a good society.
caelengrubb

Pandemic caused 'staggering' economic, human impact in developing counties, research sa... - 1 views

  • The onset of the COVID-19 pandemic last year led to a devastating loss of jobs and income across the global south, threatening hundreds of millions of people with hunger and lost savings and raising an array of risks for children,
  • , in the journal Science Advances, found "staggering" income losses after the pandemic emerged last year, with a median 70% of households across nine countries in Africa, Asia and Latin America reporting financial losses.
  • By April last year, roughly 50% or more of those surveyed in several countries were forced to eat smaller meals or skip meals altogether, a number that reached 87% for rural households in the West African country of Sierra Leone.
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  • In the early months of the pandemic, the economic downturn in low- and middle-income countries was almost certainly worse than any other recent global economic crisis that we know of, whether the Asian financial crisis of the late 1990s, the Great Recession that started in 2008, or the more recent Ebola crisis,
  • The pandemic has produced some hopeful innovations, including a partnership between the government of Togo in West Africa and UC Berkeley's Center for Effective Global Action (CEGA) on a system to provide relief payments via digital networks.
  • The new study -- the first of its kind globally -- reports that after two decades of growth in many low- and middle-income countries, the economic crisis resulting from the COVID-19 pandemic threatens profound long-term impact: Reduced childhood nutrition could have health consequences later in life.
  • The study was launched in spring 2020, as China, Europe and the U.S. led global efforts to check spread of the virus through ambitious lockdowns of business, schools and transit. Three independent research teams, including CEGA, joined to conduct surveys in the countries where they already worked.
  • "COVID-19 and its economic shock present a stark threat to residents of low- and middle-income countries -- where most of the world's population resides -- which lack the social safety nets that exist in rich countries,
  • Reports early in the pandemic suggested that developing countries might be less vulnerable because their populations are so much younger than those in Europe and North America.
  • In Colombia, 87% of respondents nationwide reported lost income in the early phase of the pandemic. Such losses were reported by more than 80% of people nationwide in Rwanda and Ghana.
  • In the Philippines, 77% of respondents nationwide said they faced difficulty purchasing food because stores were closed, transport was shut down or food supplies were inadequate. Similar reports came from 68% of Colombians and 64% of respondents in Sierra Leone; rates were similar for some communities within other countries.
  • Food insecurity rose sharply.
  • : In Bangladesh, 69% of landless agricultural households reported that they were forced to eat less, along with 48% of households in rural Kenya
  • Between April and early July 2020, they connected with 30,000 households, including over 100,000 people, in nine countries with a combined population of 500 million: Burkina Faso, Ghana, Kenya, Rwanda and Sierra Leone in Africa; Bangladesh, Nepal and the Philippines in Asia; and Colombia in South America. The surveys were conducted by telephone.
  • The evidence we've collected shows dire economic consequences ... which, if left unchecked, could thrust millions of vulnerable households into poverty."
  • In North America and Europe, nations may be struggling with vaccination plans, but vaccines have barely arrived in most low-income countries, he said
  • If we can spread the wealth in terms of pandemic relief assistance and vaccine distribution, we're all going to get out of this hole faster."
Javier E

MacIntyre | Internet Encyclopedia of Philosophy - 0 views

  • For MacIntyre, “rationality” comprises all the intellectual resources, both formal and substantive, that we use to judge truth and falsity in propositions, and to determine choice-worthiness in courses of action
  • Rationality in this sense is not universal; it differs from community to community and from person to person, and may both develop and regress over the course of a person’s life or a community’s history.
  • So rationality itself, whether theoretical or practical, is a concept with a history: indeed, since there are also a diversity of traditions of enquiry, with histories, there are, so it will turn out, rationalities rather than rationality, just as it will also turn out that there are justices rather than justice
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  • Rationality is the collection of theories, beliefs, principles, and facts that the human subject uses to judge the world, and a person’s rationality is, to a large extent, the product of that person’s education and moral formation.
  • To the extent that a person accepts what is handed down from the moral and intellectual traditions of her or his community in learning to judge truth and falsity, good and evil, that person’s rationality is “tradition-constituted.” Tradition-constituted rationality provides the schemata by which we interpret, understand, and judge the world we live in
  • The apparent problem of relativism in MacIntyre’s theory of rationality is much like the problem of relativism in the philosophy of science. Scientific claims develop within larger theoretical frameworks, so that the apparent truth of a scientific claim depends on one’s judgment of the larger framework. The resolution of the problem of relativism therefore appears to hang on the possibility of judging frameworks or rationalities, or judging between frameworks or rationalities from a position that does not presuppose the truth of the framework or rationality, but no such theoretical standpoint is humanly possible.
  • MacIntyre finds that the world itself provides the criterion for the testing of rationalities, and he finds that there is no criterion except the world itself that can stand as the measure of the truth of any philosophical theory.
  • MacIntyre’s philosophy is indebted to the philosophy of science, which recognizes the historicism of scientific enquiry even as it seeks a truthful understanding of the world. MacIntyre’s philosophy does not offer a priori certainty about any theory or principle; it examines the ways in which reflection upon experience supports, challenges, or falsifies theories that have appeared to be the best theories so far to the people who have accepted them so far. MacIntyre’s ideal enquirers remain Hamlets, not Emmas.
  • history shows us that individuals, communities, and even whole nations may commit themselves militantly over long periods of their histories to doctrines that their ideological adversaries find irrational. This qualified relativism of appearances has troublesome implications for anyone who believes that philosophical enquiry can easily provide certain knowledge of the world
  • According to MacIntyre, theories govern the ways that we interpret the world and no theory is ever more than “the best standards so far” (3RV, p. 65). Our theories always remain open to improvement, and when our theories change, the appearances of our world—the apparent truths of claims judged within those theoretical frameworks—change with them.
  • From the subjective standpoint of the human enquirer, MacIntyre finds that theories, concepts, and facts all have histories, and they are all liable to change—for better or for worse.
  • MacIntyre holds that the rationality of individuals is not only tradition-constituted, it is also tradition constitutive, as individuals make their own contributions to their own rationality, and to the rationalities of their communities. Rationality is not fixed, within either the history of a community or the life of a person
  • The modern account of first principles justifies an approach to philosophy that rejects tradition. The modern liberal individualist approach is anti-traditional. It denies that our understanding is tradition-constituted and it denies that different cultures may differ in their standards of rationality and justice:
  • Modernity does not see tradition as the key that unlocks moral and political understanding, but as a superfluous accumulation of opinions that tend to prejudice moral and political reasoning.
  • Although modernity rejects tradition as a method of moral and political enquiry, MacIntyre finds that it nevertheless bears all the characteristics of a moral and political tradition.
  • If historical narratives are only projections of the interests of historians, then it is difficult to see how this historical narrative can claim to be truthful
  • For these post-modern theorists, “if the Enlightenment conceptions of truth and rationality cannot be sustained,” either relativism or perspectivism “is the only possible alternative” (p. 353). MacIntyre rejects both challenges by developing his theory of tradition-constituted and tradition-constitutive rationality on pp. 354-369
  • How, then, is one to settle challenges between two traditions? It depends on whether the adherents of either take the challenges of the other tradition seriously. It depends on whether the adherents of either tradition, on seeing a failure in their own tradition are willing to consider an answer offered by their rival (p. 355)
  • how a person with no traditional affiliation is to deal with the conflicting claims of rival traditions: “The initial answer is: that will depend upon who you are and how you understand yourself. This is not the kind of answer which we have been educated to expect in philosophy”
  • MacIntyre focuses the critique of modernity on the question of rational justification. Modern epistemology stands or falls on the possibility of Cartesian epistemological first principles. MacIntyre’s history exposes that notion of first principle as a fiction, and at the same time demonstrates that rational enquiry advances (or declines) only through tradition
  • MacIntyre cites Foucault’s 1966 book, Les Mots et les choses (The Order of Things, 1970) as an example of the self-subverting character of Genealogical enquiry
  • Foucault’s book reduces history to a procession of “incommensurable ordered schemes of classification and representation” none of which has any greater claim to truth than any other, yet this book “is itself organized as a scheme of classification and representation.”
  • From MacIntyre’s perspective, there is no question of deciding whether or not to work within a tradition; everyone who struggles with practical, moral, and political questions simply does. “There is no standing ground, no place for enquiry . . . apart from that which is provided by some particular tradition or other”
  • Three Rival Versions of Moral Enquiry (1990). The central idea of the Gifford Lectures is that philosophers make progress by addressing the shortcomings of traditional narratives about the world, shortcomings that become visible either through the failure of traditional narratives to make sense of experience, or through the introduction of contradictory narratives that prove impossible to dismiss
  • MacIntyre compares three traditions exemplified by three literary works published near the end of Adam Gifford’s life (1820–1887)
  • The Ninth Edition of the Encyclopaedia Britannica (1875–1889) represents the modern tradition of trying to understand the world objectively without the influence of tradition.
  • The Genealogy of Morals (1887), by Friedrich Nietzsche embodies the post-modern tradition of interpreting all traditions as arbitrary impositions of power.
  • The encyclical letter Aeterni Patris (1879) of Pope Leo XIII exemplifies the approach of acknowledging one’s predecessors within one’s own tradition of enquiry and working to advance or improve that tradition in the pursuit of objective truth. 
  • Of the three versions of moral enquiry treated in 3RV, only tradition, exemplified in 3RV by the Aristotelian, Thomistic tradition, understands itself as a tradition that looks backward to predecessors in order to understand present questions and move forward
  • Encyclopaedia obscures the role of tradition by presenting the most current conclusions and convictions of a tradition as if they had no history, and as if they represented the final discovery of unalterable truth
  • Encyclopaedists focus on the present and ignore the past.
  • Genealogists, on the other hand, focus on the past in order to undermine the claims of the present.
  • In short, Genealogy denies the teleology of human enquiry by denying (1) that historical enquiry has been fruitful, (2) that the enquiring person has a real identity, and (3) that enquiry has a real goal. MacIntyre finds this mode of enquiry incoherent.
  • Genealogy is self-deceiving insofar as it ignores the traditional and teleological character of its enquiry.
  • Genealogical moral enquiry must make similar exceptions to its treatments of the unity of the enquiring subject and the teleology of moral enquiry; thus “it seems to be the case that the intelligibility of genealogy requires beliefs and allegiances of a kind precluded by the genealogical stance” (3RV, p. 54-55)
  • MacIntyre uses Thomism because it applies the traditional mode of enquiry in a self-conscious manner. Thomistic students learn the work of philosophical enquiry as apprentices in a craft (3RV, p. 61), and maintain the principles of the tradition in their work to extend the understanding of the tradition, even as they remain open to the criticism of those principles.
  • 3RV uses Thomism as its example of tradition, but this use should not suggest that MacIntyre identifies “tradition” with Thomism or Thomism-as-a-name-for-the-Western-tradition. As noted above, WJWR distinguished four traditions of enquiry within the Western European world alone
  • MacIntyre’s emphasis on the temporality of rationality in traditional enquiry makes tradition incompatible with the epistemological projects of modern philosophy
  • Tradition is not merely conservative; it remains open to improvement,
  • Tradition differs from both encyclopaedia and genealogy in the way it understands the place of its theories in the history of human enquiry. The adherent of a tradition must understand that “the rationality of a craft is justified by its history so far,” thus it “is inseparable from the tradition through which it was achieved”
  • MacIntyre uses Thomas Aquinas to illustrate the revolutionary potential of traditional enquiry. Thomas was educated in Augustinian theology and Aristotelian philosophy, and through this education he began to see not only the contradictions between the two traditions, but also the strengths and weaknesses that each tradition revealed in the other. His education also helped him to discover a host of questions and problems that had to be answered and solved. Many of Thomas Aquinas’ responses to these concerns took the form of disputed questions. “Yet to each question the answer produced by Aquinas as a conclusion is no more than and, given Aquinas’s method, cannot but be no more than, the best answer reached so far. And hence derives the essential incompleteness”
  • argue that the virtues are essential to the practice of independent practical reason. The book is relentlessly practical; its arguments appeal only to experience and to purposes, and to the logic of practical reasoning.
  • Like other intelligent animals, human beings enter life vulnerable, weak, untrained, and unknowing, and face the likelihood of infirmity in sickness and in old age. Like other social animals, humans flourish in groups. We learn to regulate our passions, and to act effectively alone and in concert with others through an education provided within a community. MacIntyre’s position allows him to look to the animal world to find analogies to the role of social relationships in the moral formation of human beings
  • The task for the human child is to make “the transition from the infantile exercise of animal intelligence to the exercise of independent practical reasoning” (DRA, p. 87). For a child to make this transition is “to redirect and transform her or his desires, and subsequently to direct them consistently towards the goods of different stages of her or his life” (DRA, p. 87). The development of independent practical reason in the human agent requires the moral virtues in at least three ways.
  • DRA presents moral knowledge as a “knowing how,” rather than as a “knowing that.” Knowledge of moral rules is not sufficient for a moral life; prudence is required to enable the agent to apply the rules well.
  • “Knowing how to act virtuously always involves more than rule-following” (DRA, p. 93). The prudent person can judge what must be done in the absence of a rule and can also judge when general norms cannot be applied to particular cases.
  • Flourishing as an independent practical reasoner requires the virtues in a second way, simply because sometimes we need our friends to tell us who we really are. Independent practical reasoning also requires self-knowledge, but self-knowledge is impossible without the input of others whose judgment provides a reliable touchstone to test our beliefs about ourselves. Self-knowledge therefore requires the virtues that enable an agent to sustain formative relationships and to accept the criticism of trusted friends
  • Human flourishing requires the virtues in a third way, by making it possible to participate in social and political action. They enable us to “protect ourselves and others against neglect, defective sympathies, stupidity, acquisitiveness, and malice” (DRA, p. 98) by enabling us to form and sustain social relationships through which we may care for one another in our infirmities, and pursue common goods with and for the other members of our societies.
  • MacIntyre argues that it is impossible to find an external standpoint, because rational enquiry is an essentially social work (DRA, p. 156-7). Because it is social, shared rational enquiry requires moral commitment to, and practice of, the virtues to prevent the more complacent members of communities from closing off critical reflection upon “shared politically effective beliefs and concepts”
  • MacIntyre finds himself compelled to answer what may be called the question of moral provincialism: If one is to seek the truth about morality and justice, it seems necessary to “find a standpoint that is sufficiently external to the evaluative attitudes and practices that are to be put to the question.” If it is impossible for the agent to take such an external standpoint, if the agent’s commitments preclude radical criticism of the virtues of the community, does that leave the agent “a prisoner of shared prejudices” (DRA, p. 154)?
  • The book moves from MacIntyre’s assessment of human needs for the virtues to the political implications of that assessment. Social and political institutions that form and enable independent practical reasoning must “satisfy three conditions.” (1) They must enable their members to participate in shared deliberations about the communities’ actions. (2) They must establish norms of justice “consistent with exercise of” the virtue of justice. (3) They must enable the strong “to stand proxy” as advocates for the needs of the weak and the disabled.
  • The social and political institutions that MacIntyre recommends cannot be identified with the modern nation state or the modern nuclear family
  • The political structures necessary for human flourishing are essentially local
  • Yet local communities support human flourishing only when they actively support “the virtues of just generosity and shared deliberation”
  • MacIntyre rejects individualism and insists that we view human beings as members of communities who bear specific debts and responsibilities because of our social identities. The responsibilities one may inherit as a member of a community include debts to one’s forbearers that one can only repay to people in the present and future
  • The constructive argument of the second half of the book begins with traditional accounts of the excellences or virtues of practical reasoning and practical rationality rather than virtues of moral reasoning or morality. These traditional accounts define virtue as arête, as excellence
  • Practices are supported by institutions like chess clubs, hospitals, universities, industrial corporations, sports leagues, and political organizations.
  • Practices exist in tension with these institutions, since the institutions tend to be oriented to goods external to practices. Universities, hospitals, and scholarly societies may value prestige, profitability, or relations with political interest groups above excellence in the practices they are said to support.
  • Personal desires and institutional pressures to pursue external goods may threaten to derail practitioners’ pursuits of the goods internal to practices. MacIntyre defines virtue initially as the quality of character that enables an agent to overcome these temptations:
  • “A virtue is an acquired human quality the possession and exercise of which tends to enable us to achieve those goods which are internal to practices
  • Excellence as a human agent cannot be reduced to excellence in a particular practice (See AV, pp. 204–
  • The virtues therefore are to be understood as those dispositions which will not only sustain practices and enable us to achieve the goods internal to practices, but which will also sustain us in the relevant kind of quest for the good, by enabling us to overcome the harms, dangers, temptations, and distractions which we encounter, and which will furnish us with increasing self-knowledge and increasing knowledge of the good (AV, p. 219).
  • The excellent human agent has the moral qualities to seek what is good and best both in practices and in life as a whole.
  • The virtues find their point and purpose not only in sustaining those relationships necessary if the variety of goods internal to practices are to be achieved and not only in sustaining the form of an individual life in which that individual may seek out his or her good as the good of his or her whole life, but also in sustaining those traditions which provide both practices and individual lives with their necessary historical context (AV, p. 223)
  • Since “goods, and with them the only grounds for the authority of laws and virtues, can only be discovered by entering into those relationships which constitute communities whose central bond is a shared vision of and understanding of goods” (AV, p. 258), any hope for the transformation and renewal of society depends on the development and maintenance of such communities.
  • MacIntyre’s Aristotelian approach to ethics as a study of human action distinguishes him from post-Kantian moral philosophers who approach ethics as a means of determining the demands of objective, impersonal, universal morality
  • This modern approach may be described as moral epistemology. Modern moral philosophy pretends to free the individual to determine for her- or himself what she or he must do in a given situation, irrespective of her or his own desires; it pretends to give knowledge of universal moral laws
  • Aristotelian metaphysicians, particularly Thomists who define virtue in terms of the perfection of nature, rejected MacIntyre’s contention that an adequate Aristotelian account of virtue as excellence in practical reasoning and human action need not appeal to Aristotelian metaphysic
  • one group of critics rejects MacIntyre’s Aristotelianism because they hold that any Aristotelian account of the virtues must first account for the truth about virtue in terms of Aristotle’s philosophy of nature, which MacIntyre had dismissed in AV as “metaphysical biology”
  • Many of those who rejected MacIntyre’s turn to Aristotle define “virtue” primarily along moral lines, as obedience to law or adherence to some kind of natural norm. For these critics, “virtuous” appears synonymous with “morally correct;” their resistance to MacIntyre’s appeal to virtue stems from their difficulties either with what they take to be the shortcomings of MacIntyre’s account of moral correctness or with the notion of moral correctness altogether
  • MacIntyre continues to argue from the experience of practical reasoning to the demands of moral education.
  • Descartes and his successors, by contrast, along with certain “notable Thomists of the last hundred years” (p. 175), have proposed that philosophy begins from knowledge of some “set of necessarily true first principles which any truly rational person is able to evaluate as true” (p. 175). Thus for the moderns, philosophy is a technical rather than moral endeavor
  • MacIntyre distinguishes two related challenges to his position, the “relativist challenge” and the “perspectivist challenge.” These two challenges both acknowledge that the goals of the Enlightenment cannot be met and that, “the only available standards of rationality are those made available by and within traditions” (p. 252); they conclude that nothing can be known to be true or false
  • MacIntyre follows the progress of the Western tradition through “three distinct traditions:” from Homer and Aristotle to Thomas Aquinas, from Augustine to Thomas Aquinas and from Augustine through Calvin to Hume
  • Chapter 17 examines the modern liberal denial of tradition, and the ironic transformation of liberalism into the fourth tradition to be treated in the book.
  • MacIntyre credits John Stuart Mill and Thomas Aquinas as “two philosophers of the kind who by their writing send us beyond philosophy into immediate encounter with the ends of life
  • First, both were engaged by questions about the ends of life as questioning human beings and not just as philosophers. . . .
  • Secondly, both Mill and Aquinas understood their speaking and writing as contributing to an ongoing philosophical conversation. . . .
  • Thirdly, it matters that both the end of the conversation and the good of those who participate in it is truth and that the nature of truth, of good, of rational justification, and of meaning therefore have to be central topics of that conversation (Tasks, pp. 130-1).
  • Without these three characteristics, philosophy is first reduced to “the exercise of a set of analytic and argumentative skills. . . . Secondly, philosophy may thereby become a diversion from asking questions about the ends of life with any seriousness”
  • Neither Rosenzweig nor Lukács made philosophical progress because both failed to relate “their questions about the ends of life to the ends of their philosophical writing”
  • First, any adequate philosophical history or biography must determine whether the authors studied remain engaged with the questions that philosophy studies, or set the questions aside in favor of the answers. Second, any adequate philosophical history or biography must determine whether the authors studied insulated themselves from contact with conflicting worldviews or remained open to learning from every available philosophical approach. Third, any adequate philosophical history or biography must place the authors studied into a broader context that shows what traditions they come from and “whose projects” they are “carrying forward
  • MacIntyre’s recognition of the connection between an author’s pursuit of the ends of life and the same author’s work as a philosophical writer prompts him to finish the essay by demanding three things of philosophical historians and biographers
  • Philosophy is not just a study; it is a practice. Excellence in this practice demands that an author bring her or his struggles with the questions of the ends of philosophy into dialogue with historic and contemporary texts and authors in the hope of making progress in answering those questions
  • MacIntyre defends Thomistic realism as rational enquiry directed to the discovery of truth.
  • The three Thomistic essays in this book challenge those caricatures by presenting Thomism in a way that people outside of contemporary Thomistic scholarship may find surprisingly flexible and open
  • To be a moral agent, (1) one must understand one’s individual identity as transcending all the roles that one fills; (2) one must see oneself as a practically rational individual who can judge and reject unjust social standards; and (3) one must understand oneself as “as accountable to others in respect of the human virtues and not just in respect of [one’s] role-performances
  • J is guilty because he complacently accepted social structures that he should have questioned, structures that undermined his moral agency. This essay shows that MacIntyre’s ethics of human agency is not just a descriptive narrative about the manner of moral education; it is a standard laden account of the demands of moral agency.
  • MacIntyre considers “the case of J” (J, for jemand, the German word for “someone”), a train controller who learned, as a standard for his social role, to take no interest in what his trains carried, even during war time when they carried “munitions and . . . Jews on their way to extermination camps”
  • J had learned to do his work for the railroad according to one set of standards and to live other parts of his life according to other standards, so that this compliant participant in “the final solution” could contend, “You cannot charge me with moral failure” (E&P, p. 187).
  • The epistemological theories of Modern moral philosophy were supposed to provide rational justification for rules, policies, and practical determinations according to abstract universal standards, but MacIntyre has dismissed those theorie
  • Modern metaethics is supposed to enable its practitioners to step away from the conflicting demands of contending moral traditions and to judge those conflicts from a neutral position, but MacIntyre has rejected this project as well
  • In his ethical writings, MacIntyre seeks only to understand how to liberate the human agent from blindness and stupidity, to prepare the human agent to recognize what is good and best to do in the concrete circumstances of that agent’s own life, and to strengthen the agent to follow through on that judgment.
  • In his political writings, MacIntyre investigates the role of communities in the formation of effective rational agents, and the impact of political institutions on the lives of communities. This kind of ethics and politics is appropriately named the ethics of human agency.
  • The purpose of the modern moral philosophy of authors like Kant and Mill was to determine, rationally and universally, what kinds of behavior ought to be performed—not in terms of the agent’s desires or goals, but in terms of universal, rational duties. Those theories purported to let agents know what they ought to do by providing knowledge of duties and obligations, thus they could be described as theories of moral epistemology.
  • Contemporary virtue ethics purports to let agents know what qualities human beings ought to have, and the reasons that we ought to have them, not in terms of our fitness for human agency, but in the same universal, disinterested, non-teleological terms that it inherits from Kant and Mill.
  • For MacIntyre, moral knowledge remains a “knowing how” rather than a “knowing that;” MacIntyre seeks to identify those moral and intellectual excellences that make human beings more effective in our pursuit of the human good.
  • MacIntyre’s purpose in his ethics of human agency is to consider what it means to seek one’s good, what it takes to pursue one’s good, and what kind of a person one must become if one wants to pursue that good effectively as a human agent.
  • As a philosophy of human agency, MacIntyre’s work belongs to the traditions of Aristotle and Thomas Aquinas.
  • in keeping with the insight of Marx’s third thesis on Feuerbach, it maintained the common condition of theorists and people as peers in the pursuit of the good life.
  • He holds that the human good plays a role in our practical reasoning whether we recognize it or not, so that some people may do well without understanding why (E&P, p. 25). He also reads Aristotle as teaching that knowledge of the good can make us better agents
  • AV defines virtue in terms of the practical requirements for excellence in human agency, in an agent’s participation in practices (AV, ch. 14), in an agent’s whole life, and in an agent’s involvement in the life of her or his community
  • MacIntyre’s Aristotelian concept of “human action” opposes the notion of “human behavior” that prevailed among mid-twentieth-century determinist social scientists. Human actions, as MacIntyre understands them, are acts freely chosen by human agents in order to accomplish goals that those agents pursue
  • Human behavior, according to mid-twentieth-century determinist social scientists, is the outward activity of a subject, which is said to be caused entirely by environmental influences beyond the control of the subject.
  • Rejecting crude determinism in social science, and approaches to government and public policy rooted in determinism, MacIntyre sees the renewal of human agency and the liberation of the human agent as central goals for ethics and politics.
  • MacIntyre’s Aristotelian account of “human action” examines the habits that an agent must develop in order to judge and act most effectively in the pursuit of truly choice-worthy ends
  • MacIntyre seeks to understand what it takes for the human person to become the kind of agent who has the practical wisdom to recognize what is good and best to do and the moral freedom to act on her or his best judgment.
  • MacIntyre rejected the determinism of modern social science early in his career (“Determinism,” 1957), yet he recognizes that the ability to judge well and act freely is not simply given; excellence in judgment and action must be developed, and it is the task of moral philosophy to discover how these excellences or virtues of the human agent are established, maintained, and strengthened
  • MacIntyre’s Aristotelian philosophy investigates the conditions that support free and deliberate human action in order to propose a path to the liberation of the human agent through participation in the life of a political community that seeks its common goods through the shared deliberation and action of its members
  • As a classics major at Queen Mary College in the University of London (1945-1949), MacIntyre read the Greek texts of Plato and Aristotle, but his studies were not limited to the grammars of ancient languages. He also examined the ethical theories of Immanuel Kant and John Stuart Mill. He attended the lectures of analytic philosopher A. J. Ayer and of philosopher of science Karl Popper. He read Ludwig Wittgenstein’s Tractatus Logico Philosophicus, Jean-Paul Sartre’s L'existentialisme est un humanisme, and Marx’s Eighteenth Brumaire of Napoleon Bonaparte (What happened, pp. 17-18). MacIntyre met the sociologist Franz Steiner, who helped direct him toward approaching moralities substantively
  • Alasdair MacIntyre’s philosophy builds on an unusual foundation. His early life was shaped by two conflicting systems of values. One was “a Gaelic oral culture of farmers and fishermen, poets and storytellers.” The other was modernity, “The modern world was a culture of theories rather than stories” (MacIntyre Reader, p. 255). MacIntyre embraced both value systems
  • From Marxism, MacIntyre learned to see liberalism as a destructive ideology that undermines communities in the name of individual liberty and consequently undermines the moral formation of human agents
  • For MacIntyre, Marx’s way of seeing through the empty justifications of arbitrary choices to consider the real goals and consequences of political actions in economic and social terms would remain the principal insight of Marxism
  • After his retirement from teaching, MacIntyre has continued his work of promoting a renewal of human agency through an examination of the virtues demanded by practices, integrated human lives, and responsible engagement with community life. He is currently affiliated with the Centre for Contemporary Aristotelian Studies in Ethics and Politics (CASEP) at London Metropolitan University.
  • The second half of AV proposes a conception of practice and practical reasoning and the notion of excellence as a human agent as an alternative to modern moral philosophy
  • AV rejects the view of “modern liberal individualism” in which autonomous individuals use abstract moral principles to determine what they ought to do. The critique of modern normative ethics in the first half of AV rejects modern moral reasoning for its failure to justify its premises, and criticizes the frequent use of the rhetoric of objective morality and scientific necessity to manipulate people to accept arbitrary decisions
  • MacIntyre uses “modern liberal individualism” to name a much broader category that includes both liberals and conservatives in contemporary American political parlance, as well as some Marxists and anarchists (See ASIA, pp. 280-284). Conservatism, liberalism, Marxism, and anarchism all present the autonomous individual as the unit of civil society
  • The sources of modern liberal individualism—Hobbes, Locke, and Rousseau—assert that human life is solitary by nature and social by habituation and convention. MacIntyre’s Aristotelian tradition holds, on the contrary, that human life is social by nature.
  • MacIntyre identifies moral excellence with effective human agency, and seeks a political environment that will help to liberate human agents to recognize and seek their own goods, as components of the common goods of their communities, more effectively. For MacIntyre therefore, ethics and politics are bound together.
  • For MacIntyre ethics is not an application of principles to facts, but a study of moral action. Moral action, free human action, involves decisions to do things in pursuit of goals, and it involves the understanding of the implications of one’s actions for the whole variety of goals that human agents seek
  • In this sense, “To act morally is to know how to act” (SMJ, p. 56). “Morality is not a ‘knowing that’ but a ‘knowing how’”
  • If human action is a ‘knowing how,’ then ethics must also consider how one learns ‘how.’ Like other forms of ‘knowing how,’ MacIntyre finds that one learns how to act morally within a community whose language and shared standards shape our judgment
  • MacIntyre had concluded that ethics is not an abstract exercise in the assessment of facts; it is a study of free human action and of the conditions that enable rational human agency.
  • MacIntyre gives Marx credit for concluding in the third of the Theses on Feuerbach, that the only way to change society is to change ourselves, and that “The coincidence of the changing of human activity or self-changing can only be comprehended and rationally understood as revolutionary practice”
  • MacIntyre distinguishes “religion which is an opiate for the people from religion which is not” (MI, p. 83). He condemns forms of religion that justify social inequities and encourage passivity. He argues that authentic Christian teaching criticizes social structures and encourages action
  • Where “moral philosophy textbooks” discuss the kinds of maxims that should guide “promise-keeping, truth-telling, and the like,” moral maxims do not guide real agents in real life at all. “They do not guide us because we do not need to be guided. We know what to do” (ASIA, p. 106). Sometimes we do this without any maxims at all, or even against all the maxims we know. MacIntyre Illustrates his point with Huckleberry Finn’s decision to help Jim, Miss Watson’s escaped slave, to make his way to freedom
  • MacIntyre develops the ideas that morality emerges from history, and that morality organizes the common life of a community
  • The book concludes that the concepts of morality are neither timeless nor ahistorical, and that understanding the historical development of ethical concepts can liberate us “from any false absolutist claims” (SHE, p. 269). Yet this conclusion need not imply that morality is essentially arbitrary or that one could achieve freedom by liberating oneself from the morality of one’s society.
  • From this “Aristotelian point of view,” “modern morality” begins to go awry when moral norms are separated from the pursuit of human goods and moral behavior is treated as an end in itself. This separation characterizes Christian divine command ethics since the fourteenth century and has remained essential to secularized modern morality since the eighteenth century
  • From MacIntyre’s “Aristotelian point of view,” the autonomy granted to the human agent by modern moral philosophy breaks down natural human communities and isolates the individual from the kinds of formative relationships that are necessary to shape the agent into an independent practical reasoner.
  • the 1977 essay “Epistemological Crises, Dramatic Narrative, and the Philosophy of Science” (Hereafter EC). This essay, MacIntyre reports, “marks a major turning-point in my thought in the 1970s” (The Tasks of Philosophy, p. vii) EC may be described fairly as MacIntyre’s discourse on method
  • First, Philosophy makes progress through the resolution of problems. These problems arise when the theories, histories, doctrines and other narratives that help us to organize our experience of the world fail us, leaving us in “epistemological crises.” Epistemological crises are the aftermath of events that undermine the ways that we interpret our world
  • it presents three general points on the method for philosophy.
  • To live in an epistemological crisis is to be aware that one does not know what one thought one knew about some particular subject and to be anxious to recover certainty about that subject.
  • To resolve an epistemological crisis it is not enough to impose some new way of interpreting our experience, we also need to understand why we were wrong before: “When an epistemological crisis is resolved, it is by the construction of a new narrative which enables the agent to understand both how he or she could intelligibly have held his or her original beliefs and how he or she could have been so drastically misled by them
  • MacIntyre notes, “Philosophers have customarily been Emmas and not Hamlets” (p. 6); that is, philosophers have treated their conclusions as accomplished truths, rather than as “more adequate narratives” (p. 7) that remain open to further improvement.
  • To illustrate his position on the open-endedness of enquiry, MacIntyre compares the title characters of Shakespeare’s Hamlet and Jane Austen’s Emma. When Emma finds that she is deeply misled in her beliefs about the other characters in her story, Mr. Knightly helps her to learn the truth and the story comes to a happy ending (p. 6). Hamlet, by contrast, finds no pat answers to his questions; rival interpretations remain throughout the play, so that directors who would stage the play have to impose their own interpretations on the script
  • Another approach to education is the method of Descartes, who begins by rejecting everything that is not clearly and distinctly true as unreliable and false in order to rebuild his understanding of the world on a foundation of undeniable truth.
  • Descartes presents himself as willfully rejecting everything he had believed, and ignores his obvious debts to the Scholastic tradition, even as he argues his case in French and Latin. For MacIntyre, seeking epistemological certainty through universal doubt as a precondition for enquiry is a mistake: “it is an invitation not to philosophy but to mental breakdown, or rather to philosophy as a means of mental breakdown.
  • MacIntyre contrasts Descartes’ descent into mythical isolation with Galileo, who was able to make progress in astronomy and physics by struggling with the apparently insoluble questions of late medieval astronomy and physics, and radically reinterpreting the issues that constituted those questions
  • To make progress in philosophy one must sort through the narratives that inform one’s understanding, struggle with the questions that those narratives raise, and on occasion, reject, replace, or reinterpret portions of those narratives and propose those changes to the rest of one’s community for assessment. Human enquiry is always situated within the history and life of a community.
  • The third point of EC is that we can learn about progress in philosophy from the philosophy of science
  • Kuhn’s “paradigm shifts,” however, are unlike MacIntyre’s resolutions of epistemological crises in two ways.
  • First they are not rational responses to specific problems. Kuhn compares paradigm shifts to religious conversions (pp. 150, 151, 158), stressing that they are not guided by rational norms and he claims that the “mopping up” phase of a paradigm shift is a matter of convention in the training of new scientists and attrition among the holdouts of the previous paradigm
  • Second, the new paradigm is treated as a closed system of belief that regulates a new period of “normal science”; Kuhn’s revolutionary scientists are Emmas, not Hamlets
  • MacIntyre proposes elements of Imre Lakatos’ philosophy of science as correctives to Kuhn’s. While Lakatos has his own shortcomings, his general account of the methodologies of scientific research programs recognizes the role of reason in the transitions between theories and between research programs (Lakatos’ analog to Kuhn’s paradigms or disciplinary matrices). Lakatos presents science as an open ended enquiry, in which every theory may eventually be replaced by more adequate theories. For Lakatos, unlike Kuhn, rational scientific progress occurs when a new theory can account both for the apparent promise and for the actual failure of the theory it replaces.
  • The third conclusion of MacIntyre’s essay is that decisions to support some theories over others may be justified rationally to the extent that those theories allow us to understand our experience and our history, including the history of the failures of inadequate theories
  • For Aristotle, moral philosophy is a study of practical reasoning, and the excellences or virtues that Aristotle recommends in the Nicomachean Ethics are the intellectual and moral excellences that make a moral agent effective as an independent practical reasoner.
  • MacIntyre also finds that the contending parties have little interest in the rational justification of the principles they use. The language of moral philosophy has become a kind of moral rhetoric to be used to manipulate others in defense of the arbitrary choices of its users
  • examining the current condition of secular moral and political discourse. MacIntyre finds contending parties defending their decisions by appealing to abstract moral principles, but he finds their appeals eclectic, inconsistent, and incoherent.
  • The secular moral philosophers of the eighteenth and nineteenth centuries shared strong and extensive agreements about the content of morality (AV, p. 51) and believed that their moral philosophy could justify the demands of their morality rationally, free from religious authority.
  • MacIntyre traces the lineage of the culture of emotivism to the secularized Protestant cultures of northern Europe
  • Modern moral philosophy had thus set for itself an incoherent goal. It was to vindicate both the moral autonomy of the individual and the objectivity, necessity, and categorical character of the rules of morality
  • MacIntyre turns to an apparent alternative, the pragmatic expertise of professional managers. Managers are expected to appeal to the facts to make their decisions on the objective basis of effectiveness, and their authority to do this is based on their knowledge of the social sciences
  • An examination of the social sciences reveals, however, that many of the facts to which managers appeal depend on sociological theories that lack scientific status. Thus, the predictions and demands of bureaucratic managers are no less liable to ideological manipulation than the determinations of modern moral philosophers.
  • Modern moral philosophy separates moral reasoning about duties and obligations from practical reasoning about ends and practical deliberation about the means to one’s ends, and in doing so it separates morality from practice.
  • Many Europeans also lost the practical justifications for their moral norms as they approached modernity; for these Europeans, claiming that certain practices are “immoral,” and invoking Kant’s categorical imperative or Mill’s principle of utility to explain why those practices are immoral, seems no more adequate than the Polynesian appeal to taboo.
  • MacIntyre sifts these definitions and then gives his own definition of virtue, as excellence in human agency, in terms of practices, whole human lives, and traditions in chapters 14 and 15 of AV.
  • In the most often quoted sentence of AV, MacIntyre defines a practice as (1) a complex social activity that (2) enables participants to gain goods internal to the practice. (3) Participants achieve excellence in practices by gaining the internal goods. When participants achieve excellence, (4) the social understandings of excellence in the practice, of the goods of the practice, and of the possibility of achieving excellence in the practice “are systematically extended”
  • Practices, like chess, medicine, architecture, mechanical engineering, football, or politics, offer their practitioners a variety of goods both internal and external to these practices. The goods internal to practices include forms of understanding or physical abilities that can be acquired only by pursuing excellence in the associated practice
  • Goods external to practices include wealth, fame, prestige, and power; there are many ways to gain these external goods. They can be earned or purchased, either honestly or through deception; thus the pursuit of these external goods may conflict with the pursuit of the goods internal to practices.
  • An intelligent child is given the opportunity to win candy by learning to play chess. As long as the child plays chess only to win candy, he has every reason to cheat if by doing so he can win more candy. If the child begins to desire and pursue the goods internal to chess, however, cheating becomes irrational, because it is impossible to gain the goods internal to chess or any other practice except through an honest pursuit of excellence. Goods external to practices may nevertheless remain tempting to the practitioner.
  • Since MacIntyre finds social identity necessary for the individual, MacIntyre’s definition of the excellence or virtue of the human agent needs a social dimension:
  • These responsibilities also include debts incurred by the unjust actions of ones’ predecessors.
  • The enslavement and oppression of black Americans, the subjugation of Ireland, and the genocide of the Jews in Europe remained quite relevant to the responsibilities of citizens of the United States, England, and Germany in 1981, as they still do today.
  • Thus an American who said “I never owned any slaves,” “the Englishman who says ‘I never did any wrong to Ireland,’” or “the young German who believes that being born after 1945 means that what Nazis did to Jews has no moral relevance to his relationship to his Jewish contemporaries” all exhibit a kind of intellectual and moral failure.
  • “I am born with a past, and to cut myself off from that past in the individualist mode, is to deform my present relationships” (p. 221).  For MacIntyre, there is no moral identity for the abstract individual; “The self has to find its moral identity in and through its membership in communities” (p. 221).
runlai_jiang

China 'gay conversion': Accounts of shocks and pills - BBC News - 0 views

  • Verbal abuse is the tip of the iceberg, according to the report.
  • They just told me they were supposed to be good for me and help with the progress of the 'treatment'," he explained.
  • How does family pressure lead to 'treatment'? All of those interviewed told Human Rights Watch that they were forcefully taken to "conversion" therapy. This often occurred within days of coming out to their parents, who felt "ashamed" that their children were gay.
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  • What do doctors say about diseases like Aids?Most of those forced to undergo therapy say they were subjected to verbal harassment and insults during treatment.
  • What's the situation of LGBT people in China?There is growing awareness of LGBT issues in China. Homosexuality was decriminalised in 1997 and removed from an official list of mental disorders in 2001. Big cities have lively gay scenes, and in June, Shanghai held a gay pride parade.However, advocacy groups say that millions of gay people in China have married heterosexual partners rather than come out as gay as a result of pressure from families. Last year a judge ruled that a gay couple could not register as married, the first case of its kind in China.
  • In July, a gay man in central China won an apology and compensation from a mental hospital over forced "conversion therapy".
  • Platonic love relationship: Find an "elegant and caring" member of the opposite sex. Establish a relationship as friends initially. Then hope it becomes something else.2. Repulsion therapy: Induce nausea with forced vomiting or fear of electrocution when thoughts of having a lover of the same sex emerge.3. Shock therapy: Cause major shock to your lifestyle by moving to an entirely new environment in order to sever connection with previous friends, etc.4. Sexual orientation transfer:
runlai_jiang

U.S. Stocks Surge After China's Xi Eases Trade Fears - WSJ - 0 views

  • Major U.S. stock indexes climbed Tuesday, with the Dow adding more than 400 points, as remarks from Chinese President Xi Jinping soothed concerns about a trade war that had rattled markets in recent weeks
  • Speaking at the Boao Forum, an annual economic summit, Mr. Xi pledged Beijing’s commitment to further economic liberalization as well as promising greater intellectual property protection and increased access to China’s financial and manufacturing sectors for foreign companies.
  • his conciliatory tone was taken well by the market
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  • In Asia, Hong Kong’s Hang Seng Index rallied 1.7%, as did Shanghai’s composite index, with Chinese banks among the sharpest risers.
sanderk

Coronavirus Tips: How to Protect and Prepare Yourself - The New York Times - 0 views

  • The coronavirus continues to spread worldwide, with over 200,000 confirmed cases and at least 8,000 dead. In the United States, there have been at least 8,000 cases and more than 100 deaths, according to a New York Times database.
  • Most important: Do not panic. With a clear head and some simple tips, you can help reduce your risk, prepare your family and do your part to protect others.
  • That might be hard to follow, especially for those who can’t work from home. Also, if you’re young, your personal risk is most likely low. The majority of those who contract coronavirus do not become seriously ill, and it might just feel as if you have the flu. But keeping a stiff upper lip is not only foolhardy, but will endanger those around you.
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  • Avoid public transportation when possible, limit nonessential travel, work from home and skip social gatherings. Don’t go to crowded restaurants or busy gyms. You can go outside, as long as you avoid being in close contact with people.
  • If you develop a high fever, shortness of breath or another, more serious symptom, call your doctor. (Testing for coronavirus is still inconsistent — there are not enough kits, and it’s dangerous to go into a doctor’s office and risk infecting others.) Then, check the Centers for Disease Control and Prevention website and your local health department for advice about how and where to be tested.
  • Wash your hands, wash your hands, wash your hands. That splash-under-water flick won’t cut it anymore.
  • Also, clean “high-touch” surfaces, like phones, tablets and handles. Apple recommends using 70 percent isopropyl alcohol, wiping gently. “Don’t use bleach,” the company said.
  • To disinfect any surface, the C.D.C. recommends wearing disposable gloves and washing hands thoroughly immediately after removing the gloves. Most household disinfectants registered by the Environmental Protection Agency will work.
  • There’s a lot of information flying around, and knowing what is going on will go a long way toward protecting your family.
  • Right now, there’s no reason for parents to worry, the experts say; coronavirus cases in children have been very rare. The flu vaccine is a must, as vaccinating children is good protection for older people. And take the same precautions you would during a normal flu season: Encourage frequent hand-washing, move away from people who appear sick and get the flu shot.
  • Unless you are already infected, face masks won’t helpFace masks have become a symbol of coronavirus, but stockpiling them might do more harm than good. First, they don’t do much to protect you. Most surgical masks are too loose to prevent inhalation of the virus. (Masks can help prevent the spread of a virus if you are infected. The most effective are the so-called N95 masks, which block 95 percent of very small particles.)Second, health care workers and those caring for sick people are on the front lines. Last month, the surgeon general urged the public to stop stockpiling masks, warning that it might limit the amount of resources available to doctors, nurses and emergency professionals.
  • Stock up on a 30-day supply of groceries, household supplies and prescriptions, just in case.That doesn’t mean you’ll need to eat only beans and ramen. Here are tips to stock a pantry with shelf-stable and tasty foods
  • No. The first testing in humans of an experimental vaccine began in mid-March. Such rapid development of a potential vaccine is unprecedented, but even if it is proved safe and effective, it probably will not be available for 12 to18 months.
  • If you’re sick and you think you’ve been exposed to the new coronavirus, the C.D.C. recommends that you call your healthcare provider and explain your symptoms and fears. They will decide if you need to be tested. Keep in mind that there’s a chance — because of a lack of testing kits or because you’re asymptomatic, for instance — you won’t be able to get tested.
  • That’s not a good idea. Even if you’re retired, having a balanced portfolio of stocks and bonds so that your money keeps up with inflation, or even grows, makes sense. But retirees may want to think about having enough cash set aside for a year’s worth of living expenses and big payments needed over the next five years.
tongoscar

China's coronavirus economic cardiac arrest | TheHill - 0 views

  • In the best of times, an economic cardiac arrest in China, the world’s second-largest economy, would not be good for the global economy. But these are far from the best of times. This makes it all the more difficult to understand both the financial markets’ and world economic policymakers’ complacency about the real risk of a coronavirus-induced global economic recession in the months immediately ahead.
  • Already China’s economic problems are reverberating throughout the global economy. As underlined by Apple and Hyundai’s recent earnings warnings, global supply chains, reliant on in-time Chinese parts deliveries, are being seriously disrupted. At the same time, commodity export-dependent emerging market economies are being dealt a body blow by a Chinese induced decline in international commodity prices, while those economies reliant on Chinese tourism are being severely impacted by a generalized suspension of international flights to China.
  • The world economy is hardly in a good state to withstand a Chinese economic shock. Already before the start of the coronavirus epidemic, Japan, Germany and the United Kingdom, the world’s third, fourth and sixth largest economies, respectively, were all on the cusp of economic recessions. Meanwhile, large emerging market economies like Brazil, China, India and Mexico were all experiencing marked economic slowdowns.
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  • The financial markets and global economic policymakers seem to be expecting that the coronavirus epidemic will soon be contained notwithstanding disturbing reports of its significant spread to other Asian countries like Japan, South Korea and Singapore. They also seem to be expecting that as was the case with the 2003 SARS epidemic, the Chinese economy will bounce back quickly and leave little lasting impact on the global economy.
  • In 2008, financial markets and global policymakers were caught by surprise by the way in which trouble in the U.S. subprime mortgage market triggered the worst global economic recession in the post-war period. Judging by their seeming complacency about China’s economic cardiac arrest, one has to wonder how much, if anything, they learned from their 2008-2009 near-death experience.
tongoscar

China says it banning US military visits to Hong Kong - CNN - 0 views

shared by tongoscar on 02 Dec 19 - No Cached
  • China will ban US warships and military aircraft from making stops in Hong Kong in the wake of Washington passing legislation supporting the territory's pro-democracy protesters,
  • "In response to the unreasonable behaviors of the US side, the Chinese government decides to suspend the review of requests by US military ships and aircraft to visit Hong Kong as of today," Chinese Foreign Ministry spokeswoman Hua Chunying said at a news conference in Beijing.
  • Hua also announced that Beijing would impose sanctions on several US non-governmental human rights organizations that have been monitoring and reporting on the protests in Hong Kong.
tongoscar

U.S. and Iran Are Trolling Each Other - in China - The New York Times - 0 views

  • As tensions between the United States and Iran persist after the American killing of a top Iranian general this month, the two countries are waging a heated battle in an unlikely forum: the Chinese internet.The embassies of the United States and Iran in Beijing have published a series of barbed posts in recent days on Weibo, a popular Chinese social media site, attacking each other in Chinese and in plain view of the country’s hundreds of millions of internet users.
  • The battle has captivated people in China, where diplomatic rows rarely break into public view and the government often censors posts about politics.
  • Iran, for its part, has for years sought to hinder the flow of information from the West more broadly, blocking Facebook, Twitter and other social networks.
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  • The Chinese authorities operate one of the world’s most aggressive censorship systems, routinely scrubbing reports, comments and posts on the internet that are deemed politically sensitive or subversive. Posts by foreign diplomats are known to have been censored, especially on topics such as North Korea or human rights.
  • China and Iran have sought closer relations in recent years, especially as American sanctions have increased economic pressure on Tehran.
  • In its Weibo posts, the Iranian Embassy made a point of appealing to Chinese internet users, thanking them for their support and even suggesting that they visit Iran for the upcoming Lunar New Year holiday (“safety is not an issue,” the embassy wrote).
  • “China has provided Iran with very important economic and political lifelines in recent years when U.S. sanctions have choked that country,”
anniina03

Coronavirus: Why some countries wear face masks and others don't - BBC News - 0 views

  • Since the start of the coronavirus outbreak some places have fully embraced wearing face masks, and anyone caught without one risks becoming a social pariah.But in many other parts of the world, from the UK and the US to Sydney and Singapore, it's still perfectly acceptable to walk around bare-faced.
  • the official advice from the World Health Organization has been clear. Only two types of people should wear masks: those who are sick and show symptoms, and those who are caring for people who are suspected to have the coronavirus.
  • a mask is not seen as reliable protection, given that current research shows the virus is spread by droplets and contact with contaminated surfaces. So it could protect you, but only in certain situations such as when you're in close quarters with others where someone infected might sneeze or cough near your face.
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  • Removing a mask requires special attention to avoid hand contamination, and it could also breed a false sense of security.
  • in some parts of Asia everyone now wears a mask by default - it is seen as safer and more considerate.
  • In mainland China, Hong Kong, Japan, Thailand and Taiwan, the broad assumption is that anyone could be a carrier of the virus, even healthy people. So in the spirit of solidarity, you need to protect others from yourself.
  • In East Asia, many people are used to wearing masks when they are sick or when it's hayfever season, because it's considered impolite to be sneezing or coughing openly.
  • The 2003 Sars virus outbreak, which affected several countries in the region, also drove home the importance of wearing masks, particularly in Hong Kong, where many died as a result of the virus.So one key difference between these societies and Western ones, is that they have experienced contagion before - and the memories are still fresh and painful.
  • Some argue that ubiquitous mask wearing, as a very visual reminder of the dangers of the virus, could actually act as a "behavioural nudge" to you and others for overall better personal hygiene.
  • But there are downsides of course. Some places such as Japan, Indonesia and Thailand are facing shortages at the moment, and South Korea has had to ration out masks.
  • There is the fear that people may end up re-using masks - which is unhygienic - use masks sold on the black market, or wear homemade masks, which could be of inferior quality and essentially useless.
  • People who do not wear masks in these places have also been stigmatised, to the point that they are shunned and blocked from shops and buildings.
  • In countries where mask wearing is not the norm, such as the West, those who do wear masks have been shunned or even attacked. It hasn't helped that many of these mask wearers are Asians.
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