Search Results (4)

Zinc-biofortified flour may be a cost-effective approach to improve zinc status of populations in low-resource settings. The success of biofortification programmes is subject to acceptability and uptake by consumers. This study explored community leaders’ and community members’ (n = 72) experiences and attitudes towards the flour provided during a cluster randomised controlled trial of zinc biofortified wheat in rural Pakistan (BiZiFED2). Focus group discussions (n = 12) were conducted and thematic analysis applied using an inductive, semantic, contextualist approach. Five themes were identified: (1) Contribution to food security; (2) Better sensory and baking properties than local flour; (3) Perceived health benefits; (4) Willingness to pay for the flour; and (5) Importance of trusted promoters/suppliers. Although the participants were blind to whether they had received control or biofortified flour, referred to collectively as “study flour”, the results indicated that the study flour performed well in terms of its taste and bread making qualities, with no adverse reports from participants in either arm of the BIZIFED2 RCT. Participants suggested that they would buy the biofortified wheat if this was available at a fair price due to perceived health benefits, reporting positive sensory characteristics and cooking attributes when compared to the flour available in the local markets. Overall, there was a positive reception of the programme and flour among the participants, and members of the community hoped for its continuation and expansion. Full article

When it comes to the interpretation of ethico-legal texts in the Qur’ān, there is usually a high degree of emphasis on literalism and textualism but not enough focus on contextualization. This is true for both the classical period and the modern period. This article points to the contextual nature of interpretation and how the contextualist approach to interpreting the Qur’ān can enable Muslims to follow its ethical teachings in accordance with contemporary needs and circumstances, without sacrificing fundamental Qur’ānic values. In order to do so, the article refers to Qur’ānic passages related to freedom of religion and the laws of punishment, and explores how a contextualist approach to interpreting such passages may yield results different from those of a textualist or literalist approach. Full article

While some human rights theorists suggest that the universalistic project of human rights can be consistent only with an individualistic conception of dignity aligned with liberal regimes, there have also been some voices of discontent raised from Christian and Confucian thinkers in favor of incompatibility. I refer to the universalistic position of approaching cross-cultural human rights by focusing on Pogge’s contextualistic universalism and Joas’ universalistic emphasis on the sacredness of person. I show how it is possible to ground the religious foundation of human dignity on self-transcendence (Joas) and the institutional foundation on the capacity for the pursuit of a worthwhile life as flourishing (Pogge). This idea of dignity grounds human rights as the entitlement to institutional measures for securing the access to basic goods for human flourishing (Pogge). When reinterpreting Augustine and Xunzi in light of human dignity and human rights, I tackle two questions, following Pogge and Joas. First, I reinterpret Augustine and Xunzi by showing how human dignity rests on the relative worth of pursuing one’s flourishing distinct from animals and the absolute worth of pursuing flourishing open for self-transcendence, which also entails different ranges of social conceptions of flourishing. I also tackle how this sense of dignity leads to the entitlement to institutional measures for protecting the access to basic goods for human flourishing as the issue of human rights. Full article

Richard Rorty was a strong contextualist in his approach to philosophical and political ideas, yet his own most characteristic arguments are typically evaluated without much reference to the historical circumstances that provoked them. A key participant in the post-1980 revival of pragmatism within North American and European intellectual circles, Rorty reaffirmed the strong connections between American pragmatism and German idealism. This move placed him at odds with scholars who forged the unity of pragmatism—united John Dewey and William James—under the banner of radical empiricism. Those engaged most enthusiastically in celebrating Rorty’s achievements, in short, defend a conception of pragmatism that Rorty sharply criticized and ideas about the history of philosophy that he did not share. His distinctive intellectual agenda is best appreciated after setting it in the context of the history of the American Left and, more specifically, the reckoning with the tumultuous 1960s that animates so many ongoing debates—inside and outside the academy—about cultural and political affairs. Full article