HUMAN CLONING THROUGH THE EYES OF MUSLIM SCHOLARS: THE NEW PHENOMENON OF THE ISLAMIC INTERNATIONAL RELIGIOSCIENTIFIC INSTITUTIONS

In the wake of the February 1997 announcement that Dolly the sheep had been cloned, Muslim religious scholars together with Muslim scientists held two conferences to discuss cloning from an Islamic perspective. They were organized by two influential Islamic international religioscientific institutions: the Islamic Organization of Medical Sciences (IOMS) and the International Islamic Fiqh Academy (IIFA). Both institutions comprise a large number of prominent religious scholars and well-known scientists who participated in the discussions at the conferences. This article gives a comprehensive analysis of these conferences, the relation between science and religion as reflected in the discussions there, and the further influence of these discussions on Muslims living in the West. Modern discussions on Islamic bioethics show that formulating an Islamic perspective on these issues is not the exclusive prerogative of religious scholars. Formulating such perspectives has become a collective process in which scientists play an essential role. Such a collective approach strengthens the religious authority of Muslim scholars and makes it more influential rather than undermining it.     

MUSLIM PERSPECTIVES ON STEM CELL RESEARCH AND CLONING

In Islam, the acquisition of knowledge is a form of worship. But human achievement must be exercised in conformity with God's will. Warnings against feelings of superiority often are coupled with the command to remain within the confines of God's laws and limits. Because of the fear of arrogance and disregard of the balance created by God, any new knowledge or discovery must be applied with careful consideration to maintaining balance in the creation. Knowledge must be applied to ascertain equity and justice for all of humanity. Research in Islam must be linked to the broad ethical base set forth in the Qur'an and the Sunnah. Whether embryonic stem cell research or cloning is ethically acceptable in Islam depends on the benefits derived from such applications. What is most important for the scholars is to adhere to the concepts of compassion, mercy, and benefit to everyone.     

Well-being and Spirituality from a Korean Perspective: Based on the Study of Culture and Subjective Well-being

Criteria for well-being and spirituality are culturally bound. In this article, therefore, the notions of well-being and spirituality were reconsidered from a Korean perspective. Two major conceptual approaches that pertain to “subjective well-being” research in social psychology provide the methodological framework for this study. While “bottom-up” approaches focus on how external events and situations influence happiness, “top-down” approaches center on diverse variables within an individual and his or her culture. Noting the cultural differences between American and Korean self-construals (i.e., independence vs. interdependence), the author argues that Koreans need to construct “top-down” approaches to both well-being and spirituality. Reviewing Robert Emmon’s concept of “spiritual intelligence,” the author also suggests an integrative model for spirituality and well-being in Korea.     

Direct democracy and life satisfaction revisited: new evidence for Switzerland

We re-evaluate the relation between cantonal direct democracy and perceived subjective well-being in Switzerland using new data from the Swiss Household Panel. In addition, this study goes beyond previous work by carefully controlling for cultural determinants of happiness such as languages and religion. We find that once language is controlled for, no robust significant relationship between the extent of direct democracy and life satisfaction can be observed. The results also show that direct democracy does not affect well-being within language groups in Switzerland.

When conveying a message may hurt the relationship: Cultural differences in the difficulty of using an answering machine

Cultures differ in their emphasis on the two core functions of communication, conveying information and maintaining the relationship. Because answering machines primarily serve the former function, their use may show cultural differences. Leaving a message is cognitively more taxing for Japanese than Americans, as indicated by poorer performance on a secondary task (Study 1). This performance decrement reflects that Japanese allocated more cognitive resources to tailoring the message to the recipient, consistent with their culture’s higher emphasis on relationship goals. Such cross-cultural differences were not restricted to the laboratory situation. Although equally likely to own an answering machine, Japanese reported a higher rate of hanging up when reaching an answering machine than Americans (Study 2). The difficulties that Japanese experience when leaving a message on an answering machine are partly due to the lack of feedback channel. Theoretical implications are discussed.     

The development of personal autonomy throughout cultures

It is argued here that autonomy entails universal psychological needs pertaining to agency and identity formation, expressed in different ways over different developmental periods. As children develop skills and abilities related to psychological needs for self-expression and competence, they will claim areas related to the exercise of these abilities, in accordance with the possibilities afforded by different cultural environments. The development of a sphere of autonomous functioning is postulated to be central to conceptions of personal freedom and rights, placing limits on the legitimate actions of authorities and other social agents. Concepts of personal freedom and associated rights are often constructed in the context of conflict, in which children's attempts to claim personal freedom is met with opposition by parents or other authorities. Evidence is reviewed indicating that the developmental pathway toward autonomy shows many similarities across diverse cultures that are only beginning to be recognized and systematically investigated.     

先进文化的大众化和社会动员--兼论中国先进文化的前进历程

中国社会的现代化有自身的先进文化启动与文化自觉,新中国实现过文化的大众化动员,改革开放后商品经济的大发展和市场体系的逐步建立,促进了社会生活模式和精神文化的巨大变迁,然而文化变革与政治、经济领域的发展并不完全同步。先进文化和新道德、新风尚的全面形成往往需要一个过程,这个过程的长短既取决于新的先进的领航文化的自觉程度,又取决于新文化对整个社会的动员能力。新旧文化之间激烈的碰撞和冲突,必然需要相应的社会宏观调控,制定出有效的文化规范。     

Differences in Fear of Isolation as an explanation of Cultural Differences: Evidence from memory and reasoning

Previous research suggests that members of East Asian cultures show a greater preference for dialectical thinking and sensitivity to context information than do Westerners. We suggest this difference is rooted in a greater chronic Fear of Isolation (FOI) in East Asians than in Westerners. To support this hypothesis, we manipulated FOI in a group of Westerners and assessed their relative preference for dialectical proverbs and sensitivity to context. For cross-cultural validation of our hypothesis, we assessed the relationship between chronic levels of FOI and dialectical reasoning in Koreans. Consistent with our proposal, both experimentally primed FOI (Experiment 1A and 2) and chronic levels of FOI (Experiment 1B) were positively related to relative preference for dialectical proverbs. This effect was independent of participants’ level of negative mood (Experiment 2). A third experiment showed that sensitivity to context was affected by FOI in a manner consistent with previous studies of cultural differences (Experiment 3).     

Introduction

The place of philosophy in Iranian society is prominent. Philosophy is discussed in popular media as well as specialized journals, and in seminaries, research centers, and universities. Philosophy in Iran is often divided into Western and Islamic. Sometimes these are taken to be rivals. The methods of instruction differ to some extent, as well as the languages needed for advanced study. The question of the nature of Islamic philosophy is itself a controversial topic in Iran, and positions on this issue are often driven by ideological trends. The study of philosophy in the Islamic seminaries has its own history. Today Islamic philosophy may be considered a philosophical tradition that is being carried on with increasing interaction with the study of Western philosophy in Iran.

Kant,Freud, and the ethical critique of religion

This paper engages Freud’s relation to Kant, with specific reference to each theorist’s articulation of the interconnections between ethics and religion. I argue that there is in fact a constructive approach to ethics and religion in Freud’s thought, and that this approach can be better understood by examining it in relation to Kant’s formulations on these topics. Freud’s thinking about religion and ethics participates in the Enlightenment heritage, with its emphasis on autonomy and rationality, of which Kant’s model of practical reason is in many ways exemplary. At the same time, Freud advances Kantian thinking in certain important respects; his work offers a more somatically, socially, and historically grounded approach to the formation of rational and ethical capacities, and hence makes it more compatible with contemporary concerns and orientations that eschew the pitfalls of ahistorical idealist orientations.