The point that is stressed by definitions of culture, which rely on its authenticity and considerations that it entails individuality (diversity), is its diversity. Being diverse and acknowledgement of authenticity of the diversity, involves forwardness in itself. Though the acknowledgement of diversity and the impression of integrity formed by the acknowledgement seem to pose a coherence, yet it bears a negative aspect internally. Despite so-called acknowledgement of diversity, coherence and integrity formation seem to be more important. Since coherence of the (...) integrity is based on measures of the seeking subject, forwardness aims to preserve things that are available or to simply fill the gaps. Hence complexity and diversity bear a negative meaning for available things. Because of centered approach which basically is putting familiar things into a closer circle while putting others aside. It brings concretization to the culture. To the extent of concretization endeavor, it leads us to study culture as belonging to a society (the privatization aim here even breaks down culture to a subculture level). Concretization of culture itself might seem as understanding and acknowledgement of culture, however, the aim for making a definition involves detaching the existent from existence forms and from the environment that it exists in. This article is to discuss, with philosophical terms, how different cultures embrace sincerity in exposing themselves while interacting with other cultures given our definitions of culture and eeking for multiculturalism. Thanks to developments in transportation and means of technology, different cultures and societies meet and interact easily. Though we have a heritage of drawing borders, these borders hardly preserve their existence. The issues under discussion have evolved from the endeavor to build a common identity-culture-society to acknowledgement of diversity and difference. (shrink)

The purpose of this article is to explore Heidegger’s approach to how educa- tion and reflection endeavor, which have been experienced through a vast variety of both regional and universal approaches, should be experienced. Hence, I’ll start with explaining Heidegger’s problematics. “Why he takes all philosophical problems into one question?”, “What is the meaning of be- ing?”, and then I will explain what we should understand by education and reflection process. Heidegger links it to an exploration process, investigation of the (...) truth. He believes that the primary responsibility in this process lies on universities and rulers. The process should be centered on reflection and individuals should be reflecting by challenging their own and other individ- uals’ existence. This leads us to two concepts: Being-in-the-world (In-der-Welt- sein) and co-existence (being-with, Mitsein). The most remarkable ability of Dasein, as he calls, is the reflection, and it facilitates challenge. Through its capabilities, the individual (Dasein) will turn out to be self-conscious of its existence. Grounding on being-in-the-world and co-existence concepts, Das- ein can challenge the existence and starts exploring the being. This leads to reflection and questioning, which together form an educational and learning process. Education and learning are the two technical parts of exploring Da- sein’s existence. Due to scientific methods and methodological approaches of education, cultural, regional and local attributes are ignored. Heidegger believes that the individual coexists, which requires considering all the dif- ferences around it. Heidegger stresses the importance of reflection and says that the West has a flawed approach. Criticizing that flawed approach which is solely centered on the subject, Heidegger asserts an educational model which reckons many differences such as culture, challenge, etc. (shrink)

I have inquired as to what sort of knowledge humans need to make justifiable claims regarding free will. I defended the thesis that humans do not have the sort of knowledge which would allow them to make such claims. Adopting the view of mind based on cognitive science and Kant’s philosophy of mind, first I laid out the characteristics of that knowledge with the help of a simulation example I devised. Then, upon investigating the epistemic relations between the different sources (...) of knowledge and the agents of a system (such as the relation between the programmer and the simulated agents as well as god and humans), I claimed that knowledge bearing those characteristics cannot be accessible to human beings. (shrink)

Public discussions of ethical issues related to the biotechnology industry tend to treat "biotechnology" as a single, undifferentiated technology. Similarly, the pros and cons associated with this entire sector tend to get lumped together, such that individuals and groups often situate themselves as either "pro-" or "anti-" biotechnology as a whole. But different biotechnologies and their particular application context pose very different challenges for ethical corporate decision-making. Even within a single product category, different specialty products can pose strikingly different ethical (...) challenges. In this paper, we focus on the single over-arching category of "genetic testing" and compare tests for disease susceptibility and drug response. We highlight the diversity of ethical challenges - grouped under the broad categories of "truth in advertising" and "protecting intellectual property" - raised by the commercialization and marketing of these technologies. By examining social and technical differences between genetic tests, and the associated corporate ethics challenges posed by their commercialization, our intent is to contribute to the nascent business ethics literature examining issues raised by the development and marketing of genetic tests. (shrink)

this article makes the case that the rationale of open science and responsible innovation will help to build public planetary goods: the necessity of this rationale is illustrated on the COViD-19 case.

Objective: Our study is a cross-sectional study that aims to evaluate the presence and levels of anti-phospholipase A2 receptor (PLA2R) antibodies in healthy volunteers and idiopathic membranous nephropathy (IMN) patients and to assess the relationship between these levels and clinical parameters. -/- Methods: Serum anti-PLA2R antibody levels, complete blood count, urea, creatinine (Kre), total protein,albumin, low-density lipoprotein (LDL)-cholesterol, triglycerides (TG), high-density lipoprotein (HDL)-cholesterol, total cholesterol, C-reactive protein (crp), sedimentation, proteinuria were measured from 71 IMN patients and 48 healthy volunteers. -/- (...) Results: Of the values compared between the two groups, the urea, creatinine, and modified diet renal disease (MDRD) were similar, total protein, albumin, LDL-cholesterol, TG, total cholesterol, HDL-cholesterol, and complete urinalysis protein values were statistically significantly high in the patient group, as expected in nephrotic syndrome (p<0.01). The anti-PLA2Rantibody levels measured using enzyme-linked immunosorbent assay (ELISA) in patient and control groups were found to be negative. The anti-PLA2R level was found to be 0.104 (0.093-0.129) ng/ml in the IMN group, while it was 0.141 (0.117-0.177) ng/ml in the control group (P=0,001). Although the P value was significant, the anti-PLA2R antibody level was found to be high in the control group and was outside the reference range of the kit. -/- Conclusion: There is a need to conduct more sensitive studies with a higher number of patients in order to distinguish between primary and secondary nature and to investigate the presence of anti-PLA2R in IMNpatients, which constitute the majority of nephrotic syndromes in adults. Antibody titer levels were observed to be low and it was revealed that the measurement range of the antibody kit used in the study should be more sensitive. (shrink)