Buddhism and neuroethics: the ethics of pharmaceutical cognitive enhancement

This paper integrates some Buddhist moral values, attitudes and self-cultivation techniques into a discussion of the ethics of cognitive enhancement technologies – in particular, pharmaceutical enhancements. Many Buddhists utilize meditation techniques that are both integral to their practice and are believed to enhance the cognitive and affective states of experienced practitioners. Additionally, Mahāyāna Buddhism's teaching on skillful means permits a liberal use of methods or techniques in Buddhist practice that yield insight into our selfnature or aid in alleviating or eliminating du     kha (i.e. dissatisfaction). These features of many, if not most, Buddhist traditions will inform much of the Buddhist assessment of pharmaceutical enhancements offered in this paper. Some Buddhist concerns about the effects and context of the use of pharmaceutical enhancements will be canvassed in the discussion. Also, the author will consider Buddhist views of the possible harms that may befall human and nonhuman research subjects, interference with a recipient's karma , the artificiality of pharmaceutical enhancements, and the possible motivations or intentions of healthy individuals pursuing pharmacological enhancement. Perhaps surprisingly, none of these concerns will adequately ground a reflective Buddhist opposition to the further development and continued use of pharmaceutical enhancements, either in principle or in practice. The author argues that Buddhists, from at least certain traditions – particularly Mahāyāna Buddhist traditions – should advocate the development or use of pharmaceutical enhancements if a consequence of their use is further insight into our self-nature or the reduction or alleviation of du     kha .     

The Blossoming of Ignorance: Uncertainty,Power and Syncretism Amongst Mongolian Buddhists

Discussions of religious ignorance have arisen contemporaneously with postsocialist frustrations and uncertainties in Ulaanbaatar. My interlocutors responded to discourses of Buddhist ignorance in a number of apparently contradictory ways. Mistrust, religious reverence, ambivalence or fear often coexisted with excitement, exploration and creation. Through frequently describing their own or others' ignorance about Buddhism lay Buddhists indicated that Buddhism, and the renewed possibilities of knowledge or ignorance about Buddhism, was a site of considerable importance. Also indicated was a change in Buddhist epistemologies from the pre-socialist era. This article discusses how talk about religious ignorance in Ulaanbaatar presented itself in a variety of complementary and conflicting ways: as a reflection of anxiety over lost traditions, a source of power and deference, and as a blossoming space for hope and religious enthusiasm.     

Adolescent Movements: Dating,Elopements, and Youth Policing in Ladakh,India

ABSTRACT

In India's northwest border region of Ladakh, norms of sexuality are changing, which is resulting in the emergence of new sexual practices, such as dating, ‘roaming’, and the dramatic elopements of Buddhist and Muslim youth. This has caused the emergence of youth policing the perceived sexual infractions of others, through targeting particular zones of intimacy – marriage, religious identity, and mobility. Yet, youth policing is uneven, targeting those considered to be the most ‘at risk’ for moral transgressions, including Buddhists, the elite, and those pursuing education. Ladakhi youth are in a tenuous position, where they negotiate their desires to be ‘modern’ with the community pressure to maintain a strong sense of cultural identity. This paper examines how youth navigate between tensions of modernity and culture, showing that they employ a range of strategic practices and tactics that provide space for expressing desires for modernity, while simultaneously securing cultural loyalty.     

Between Relativism and Imperialism: Navigating Moral Diversity in Cross‐Cultural Bioethics

The need for explicit theoretical reflection on cross‐cultural bioethics continues to grow as the spread of communication technologies and increased human migration has made interactions between medical professionals and patients from different cultural backgrounds much more common. I claim that this need presents us with the following dilemma. On the one hand, we do not want to operate according to an imperialist ethical framework that denies and silences the legitimacy of cultural values other than our own. On the other hand, we do not want to backslide into a form of cultural relativism that is unable to critically appraise cultural practices that are harmful, unjust, or oppressive. I examine two prominent attempts – the principlism of Tom Beauchamp and James Childress and the Contractarianism of Robert Baker – to frame cross‐cultural bioethics between these two extremes and argue that both approaches have significant flaws. The principlist approach fails to provide a non‐question begging way to identify cross‐cultural norms that does not already assume the universal legitimacy of moral principles dominant in North American society. Baker's contractarianism cannot grapple with the realities of political power imbalances that often characterize cross‐cultural moral disputes. I suggest that a naturalized feminist framework, though not free of its own theoretical difficulties, provides the best alternative for approaching moral diversity respectfully and critically.     

Environmental imperatives reconsidered: demographic crises in western North America during the medieval climatic anomaly

Review of late Holocene paleoenvironmental and cultural sequences from four regions of western North America show striking correlations between drought and changes in subsistence, population, exchange, health, and interpersonal violence during the Medieval Climatic Anomaly (A.D. 800-1350). While ultimate causality is difficult to identify in the archaeological record, synchrony of the environmental and cultural changes and the negative character of many human responses--increased interpersonal violence, deterioration of long-distance exchange relationships, and regional abandonments--suggest widespread demographic crises caused by decreased environmental productivity. The medieval droughts occurred at a unique juncture in the demographic history of western North America when unusually large populations of both hunter-gathers and agriculturalists had evolved highly intensified economies that put them in unprecedented ecological jeopardy. Long-term patterns in the archaeological record are inconsistent with the predicted outcomes of simple adaptation or continuous economic intensification, suggesting that in this instance environmental dynamics played a major role in cultural transformations across a wide expanse of western North America among groups with diverse subsistence strategies. These events suggest that environment should not be overlooked as a potential cause of prehistoric culture change.     

Nucleopolyhedroviruses of forest and western tent caterpillars: cross-infectivity and evidence for activation of latent virus in high-density field populations

Abstract. 1. Cyclic population dynamics of forest caterpillars are often associated with epizootics of nucleopolyhedrovirus, but it is not known how these viruses persist between generations or through the fluctuations in host population density. 2. To explore the question of virus persistence at different phases of the population cycle, the nucleopolyhedroviruses of two species of tent caterpillar that co‐occur in British Columbia, Canada, Malacosoma californicum pluviale (western tent caterpillar) and Malacosoma disstria (forest tent caterpillar), were characterised. The cross‐infectivity of the viruses in these two host species was investigated to determine whether there might be a route for virus persistence via the alternative host species. Any virus produced in the cross‐infections was characterised to confirm true cross‐infection or to ascertain whether cross‐inoculation triggered latent virus persisting within the population. 3. The virus associated with forest tent caterpillars (MadiNPV) did not infect western tent caterpillars from low‐density populations, nor did it trigger a latent virus infection; however, inoculation of forest tent caterpillars from high‐density populations with virus from western tent caterpillars (McplNPV) resulted in viral infection, but without a dose–response relationship. 4. Analysis of DNA profiles of virus resulting from cross‐infection of the forest tent caterpillar with McplNPV, revealed that 88% of these infections were caused by MadiNPV rather than McplNPV; however the virus from all 44 infected individuals was identical and differed in DNA profile from the stock MadiNPV used for cross‐infection. This suggests strongly that forest tent caterpillars from high‐density field populations harbour a latent, persistent, or sublethal form of MadiNPV that was triggered by exposure to nucleopolyhedrovirus from the western tent caterpillar. 5. Virus was not activated in western tent caterpillars collected over 2 years of late population decline and the first year of population increase.     

Control,Change, and Suffering: The Messages of Shan Buddhist Sermons

Shan villagers are Buddhists, but their main access to Buddhist ideology is through the sermons the local monks preach. We describe the content of a number of sermons. These outline a system where lack of control causes change which causes suffering. The sermons teach about the acquisition of knowledge where the objective is not to control but to escape from the system. Power, gained through withdrawal or relationships with powerful beings, gives more control, consequently less change, and less suffering. One can convert impermanent material wealth into changeless merit by offering it to the monks or temple. Offerings to non-reciprocating monks are competitive and define a hierarchy of both power and prestige. The ideology so outlined is one aspect of the Shan world view based on morally neutral power and is related to Shan political and economic forms. The monks serve state power not only by defining this ideology and receiving offerings but also by preaching about the benefits of making offerings and the importance of people behaving properly in their positions in the hierarchy.     

Rewarding the good and punishing the bad: The role of karma and afterlife beliefs in shaping moral norms

Moralizing religions encourage people to anticipate supernatural punishments for violating moral norms, even in anonymous interactions. This is thought to be one way large-scale societies have solved cooperative dilemmas. Previous research has overwhelmingly focused on the effects of moralizing gods, and has yet to thoroughly examine other religious moralizing systems, such as karma, to which more than a billion people subscribe worldwide. In two pre-registered studies conducted with Chinese Singaporeans, we compared the moralizing effects of karma and afterlife beliefs of Buddhists, Taoists, Christians, and the non-religious. In Study 1 (N = 582), we found that Buddhists and Taoists (karmic religions) judge individual actions as having greater consequences in this life and the next, compared to Christians. Pointing to the specific role of karma beliefs in these judgements, these effects were replicated in comparisons of participants from the non-karmic religions/groups (Christian and non-religious) who did or did not endorse karma belief. Study 2 (N = 830) exploited religious syncretism in this population by reminding participants about either moral afterlife beliefs (reincarnation or heaven/hell), ancestor veneration beliefs, or neither, before assessing norms of generosity in a series of hypothetical dictator games. When reminded of their ancestor veneration beliefs, Buddhists and Taoists (but not Christians) endorsed parochial prosocial norms, expressing willingness to give more to their family and religious group than did those in the control condition. Moral afterlife beliefs increased generosity to strangers for all groups. Taken together, these results provide evidence that different religious beliefs can foster and maintain different prosocial and cooperative norms.     

Preparing for (life after) death: Advance care directives and cyclic temporalities

This paper explores the disjuncture between medico‐legal trajectories of living and dying, in which lives start and stop, and the cyclic comings and goings of Buddhist and Hindu bodies. Drawing on fieldwork with Buddhist and Hindu communities in Adelaide, South Australia, I attend to the multiple temporalities that become implicated in end‐of‐life decision‐making about how and when a person may die. Thus, I reorient advance care planning from the linear projection of a single life towards cyclic considerations of the life course. In regarding life and death as ongoing I make space for temporalities of living and dying that run counter to public policy instruments, which focus on an irrevocable, yet calculable, end to life. I demonstrate how advance care planning processes and documents that construct the life course as advancing in a singular, linear and predictable trajectory overlook the multiple temporalities and directions that lives and deaths may take.     

‘It was maendeleo that removed them’: disturbing burials and reciprocal knowledge production in a context of collaborative archaeology

Recent decades have witnessed a growth in approaches to research and writing across anthropology's four fields that emphasize the need to respect alternative narratives and constructions of history, and to engage with anthropology's ‘publics’. These developments have generated more ethically responsible research and more inclusive writing practices. Nevertheless, the actual doing of cross‐cultural collaboration and knowledge production remains a challenge. In this three‐field (cultural, biological, and archaeological anthropology) study, we aim to capture, in writing, a process of collaborative fieldwork with Samburu pastoralists in northern Kenya that experimentally integrated ethnographic self‐scrutiny with a bio‐archaeological excavation involving human remains. In the process, we highlight the reciprocal knowledge production that this cross‐subdisciplinary, transcultural fieldwork produced.     

Phylogenetic relationships in the genus Leontopodium (Asteraceae: Gnaphalieae) based on AFLP data

The genus Leontopodium comprises 30–41 species. The centre of diversity is the Sino‐Himalayan region in south‐western China, where about 15 species occur. The two species native to Europe, L. alpinum (known as the common ‘Edelweiss’) and L. nivale, are part of the cultural heritage of the people living there. Despite its importance, very little is known about the systematics of the genus. Because recent molecular studies have shown that species within this genus are closely related and difficult to distinguish with rDNA and cpDNA data, we used AFLPs to obtain a more detailed understanding of the phylogeny of the genus. Our main aims were as follows: (1) to clarify species relationships within the genus; and (2) to reveal information about the biogeography of the genus. We used AFLPs with six primer combinations to investigate 216 individuals in 38 populations of 16 different species. With AFLPs, we were able to recognize 10 different groups, all of which had strong bootstrap support. These results were also congruent with the morphology‐based taxonomy of the genus. Most private and rare fragments were found in the Yunnan region (south‐western China) relative to Europe and Mongolia/central China, suggesting a long‐lasting in situ history of populations in the centre of diversity of the genus. Our results illustrate the utility of AFLPs to resolve phylogenetic relationships between these closely related species. © 2011 The Linnean Society of London, Botanical Journal of the Linnean Society, 2011, 165 , 364–377.     

Temporal competition between differentiation programs determines cell fate choice

Multipotent differentiation, where cells adopt one of several possible fates, occurs in diverse systems ranging from bacteria to mammals. This decision‐making process is driven by multiple differentiation programs that operate simultaneously in the cell. How these programs interact to govern cell fate choice is poorly understood. To investigate this issue, we simultaneously measured activities of the competing sporulation and competence programs in single Bacillus subtilis cells. This approach revealed that these competing differentiation programs progress independently without cross‐regulation before the decision point. Cells seem to arrive at a fate choice through differences in the relative timing between the two programs. To test this proposed dynamic mechanism, we altered the relative timing by engineering artificial cross‐regulation between the sporulation and competence circuits. Results suggest a simple model that does not require a checkpoint or intricate cross‐regulation before cellular decision‐making. Rather, cell fate choice appears to be the outcome of a ‘molecular race’ between differentiation programs that compete in time, providing a simple dynamic mechanism for decision‐making.     

A KOREAN PERSPECTIVE ON DEVELOPING A GLOBAL POLICY FOR ADVANCE DIRECTIVES

Despite the wide and daunting array of cross‐cultural obstacles that the formulation of a global policy on advance directives will clearly pose, the need is equally evident. Specifically, the expansion of medical services driven by medical tourism, just to name one important example, makes this issue urgently relevant. While ensuring consistency across national borders, a global policy will have the additional and perhaps even more important effect of increasing the use of advance directives in clinical settings and enhancing their effectiveness within each country, regardless of where that country's state of the law currently stands. One cross‐cultural issue that may represent a major obstacle in formulating, let alone applying, a global policy is whether patient autonomy as the underlying principle for the use of advance directives is a universal norm or a construct of western traditions that must be reconciled with alternative value systems that may place lesser significance on individual choice. A global policy, at a minimum, must emphasize respect for patient autonomy, provision of medical information, limits to the obligations for physicians, and portability. And though the development of a global policy will be no easy task, active engagement in close collaboration with the World Health Organization can make it possible.     

Estimating body mass in subadult human skeletons

Methods for estimating body mass from the human skeleton are often required for research in biological or forensic anthropology. There are currently only two methods for estimating body mass in subadults: the width of the distal femur metaphysis is useful for individuals 1–12 years of age and the femoral head is useful for older subadults. This article provides age‐structured formulas for estimating subadult body mass using midshaft femur cross‐sectional geometry (polar second moments of area). The formulas were developed using data from the Denver Growth Study and their accuracy was examined using an independent sample from Franklin County, Ohio. Body mass estimates from the midshaft were compared with estimates from the width of the distal metaphysis of the femur. Results indicate that accuracy and bias of estimates from the midshaft and the distal end of the femur are similar for this contemporary cadaver sample. While clinical research has demonstrated that body mass is one principle factor shaping cross‐sectional geometry of the subadult midshaft femur, clearly other biomechanical forces, such as activity level, also play a role. Thus formulas for estimating body mass from femoral measurements should be tested on subadult populations from diverse ecological and cultural circumstances to better understand the relationship between body mass, activity, diet, and morphology during ontogeny. Am J Phys Anthropol 143:146–150, 2010. © 2010 Wiley‐Liss, Inc.     

Coming too Close,Going too Far: Theoretical and Cross‐cultural Approaches to Incest and its Prohibitions

Although interest in cultural explanations of topics like incest waned among Anglo anthropologists along with the abandonment of kinship theory in general, other paradigms provided a renewed interest in some older theories about the prohibition of incest. The approach presented in this paper gives due critical consideration to both evolutionary and ‘cultural’ explanations of incest and its prohibition suggesting their mutual involvement, but the necessity of a close analysis of the specificity of the cultural forms in which shared substance, connection, difference and nurture are expressed as reproductive ontology. Particular cases are discussed in the light of recent suggestions that the cross‐cultural incidence of incest and its prohibition is to be understood via theories of dissociative disorders in the West that allegedly illuminate a wide range of practices claimed to be linked to sexual abuse in childhood.     

Water Works: Agency and Creativity in the Mitchell River Catchment

This paper outlines some of the theoretical developments in cultural anthropology that have been particularly useful in elucidating human engagements with land and resources. It examines some of the meanings and values encoded in water by a range of water using groups along the Mitchell River in northern Queensland, and their diverse ideas of what constitutes environmental ‘productivity’. Exploring some of the cultural and sub‐cultural beliefs and practices within the catchment area, it considers how these intersect with ecological issues; social issues; and with local conflicts over the ownership, control and management of water.     

Transcultural Properties of the Composite Scale of Morningness: The Relevance of the “Morning Affect” Factor

Morningness scales have been translated into several languages, but a lack of normative data and methodological differences make cross‐cultural comparisons difficult. This study examines the psychometric properties and factor structure of the Composite Scale of Morningness (CSM) in samples from five countries: France (n=627), Italy (n=702), Spain (n=391), Thailand (n=503), and Australia (n=654). Strong national differences are identified. A quadratic relationship between age and CSM total score was apparent in the Australian data with a downward trend after age 35 yrs. There was no age effect in any sample in the range from 18 to 29 yrs. Factor analysis identified a three‐factor solution in all groups for both men and women. Tucker's congruence coefficients indicate that: (1) this solution is highly congruent between sexes in each culture, and (2) a morning affect factor is highly congruent between cultures. These results indicate there are national differences in factorial structure and that cut‐off scores used to categorize participants as morning‐ and evening‐types should be established for different cultural and age groups.     

Diagnostic Dilemmas and Cultural Diversity in Emergency Rooms

Language and cultural beliefs play an extremely important role in the interaction between patients from diverse cultural groups and physicians. Especially in emergency rooms, there are many dangers in missed communications. A patient from a foreign culture, especially one who does not speak English, often expresses symptoms in ways that are unfamiliar to many American physicians. Specific areas of cultural vulnerability can be identified for the major ethnic groups in the United States as they interact with the scientific medical system. A short review of folk medical beliefs and recommendations for improving diagnostic accuracy and treatment may assist emergency room staffs in offering care that is culturally acceptable to patients of diverse ethnic backgrounds.