Analysis Of The Book Cosmopolitanism : Ethics And A World Of Strangers

On August 19, 1992, a woman named Mary Fisher spoke on a rather sensitive topic in an attempt to change the world. In an address to the Republican National Convention, Fisher lectured on a subject close to her heart, HIV and AIDS. Mary Fisher is an artist, author, and of course political activist. She contracted HIV from her second husband and has since been on a mission to educate people about prevention of the disease and the treatment of people that have HIV or AIDS. Fisher was speaking at the convention in Houston, Texas in an attempt to get people to take action. Fisher wanted people to be informed about the diseases and have a genuine care about those infected. I found her speech exceedingly compelling as well as an exceptional display

Ever since the first cases of what eventually came to be known as AIDS were diagnosed in the early 1980s, people with HIV/AIDS have been stigmatized. Over time, there have been many misconceptions about this disease. Even though there have been many discoveries, and treatments for HIV have improved over time, there are still many people who understand very little about this disease. This lack of understanding, along with fear, misinformation about how the disease is transmitted, and “moral” judgments made about the types of people who contract HIV, all have led to stigmatization of, and discrimination against, people who are living with HIV/AIDS. Understanding the stigmatization of people with HIV/AIDS is an important social justice issue because that stigmatization can result in people with HIV being insulted, rejected, gossiped about, excluded from family and social activities, fired, and even jailed. People with HIV are no different from people suffering from other chronic diseases. Instead of being alienated, they have a right to be treated with fairness, respect, and dignity.

The Internet is playing a very important role in the evolution of digital technology, but although it has seen remarkable growth over the last few years, its dispersion remains highly asymmetric. It is widely believed that the so called information age will bring radical change and improvement, and countries all over the world are busy with constructing the necessary infrastructure, the "information superhighways," in order to meet the challenges of the information society of the twenty-first century. Kwame Anthony Appiah’s essay “Making Conversation” tell us about human’s conversation

HIV/AIDS has been responsible for one of the worst epidemics in history. In her book “The Invisible Cure” Helen Epstein details why Africa in particular was so devastated by the disease, which countries failed and which succeeded in the struggle to contain the virus, and why this happened. Epstein highlights a particular phenomenon, that first took place in Uganda, but which can be translated to many countries and situations, and which she calls “the invisible cure.”

Prior to diving into the thoughts and explanations of Appiah, one must become aware that the commonplace definition of Cosmopolitanism is, “belonging to all the world; not limited to just one part of the world.” (dictionary.com) With that being said, the author of Cosmopolitanism: Ethics in a World of Strangers, defines the idea of cosmopolitanism as this: The success of international exchange is a product of the acknowledgment of different cultures and their viewpoints.

In philosophy there are many theories that philosophers argue, James Rachels argues the main points of moral relativism, where he describes the differences within cultures. Philosophers attempt to prove their theories to be true, but it can be complicated because if someone proves one premise false of your argument then the entire argument is invalid. There are different types of relativisms that favor moral relativism, such as, personal belief relativism, societal belief relativism, and then there is the cultural beliefs argument. All of these topics of relativism fall into the same category as moral relativism, meaning they all have the same general statement. Which is one cannot declare what is morally right or morally wrong. Moral relativism is the umbrella term and the others are points that can affect it. Moral Relativism claims that there is no objective truth concerning morality, therefore no one can draw a line between what is right or wrong.

The film describing an ordinary woman Noerine Kaleeba devoting herself fighting social stigma around AIDS in Uganda is a powerful scene. Her personal account of seeing her husband dying from AIDS propelled her to fly to Geneva to meet with Jonathan Mann, the leading researcher in the global AIDS program. When she arrived at the WHO building, she was rejected to meet with Mann. However, her emotional response caught Mann’s attention and when she sat down with Mann, he told her that her husband is going to die. But Mann asked Kaleeba “there is a prejudice that is attached to this disease that we have to fight, and will you help me fight it?” Kaleeba later became the co-founder of the AIDS activism group “The AIDS Support Organization,” a group that provides care, support and counselling as well as community education for prevention in Uganda. In this scene, Jonathan Mann recognized an important social factor of the disease which is that AIDS is attached to a serious stigma and discrimination. Due to the fact that there is

Appiah defines Cosmopolitanism as being conscious that every citizen that belongs to a community among other communities. The writer wanted to remind the reader the value being of conscious that we are part of a bigger community. Appiah main idea in his work was to start having conversations that discuss cultures, beliefs and values to expand our knowledge about other cultures and not having the excuse of marking another culture’s belief right or wrong. He argues that by using Cosmopolitanism we can create a more united community.

Since it is a disease contracted on one’s own, it is oftentimes seen as the fault of the person living with HIV or AIDS, therefore causing others to feel as though they should not be held responsible for such accomodation. Furthermore, there is a strong correlation between the stigma of HIV and other marginalized groups, such as queer and people of color. For a long period of time there was a general misconstrued idea that this disease only affected gay men or those who were economically disadvantaged and seen negatively, including minority groups.

While cosmopolitanism can be viewed as a concise concept, it can also be viewed to have two different strands. The first strand, as Appiah explains, focuses on the obligations we have to one another as universal citizens of the cosmos; obligations that stretch beyond family or local community. The second strand is more intensive stating that not only are we obligated to those whom we share nothing in common with but also find ourselves accountable for knowing other individuals on a more profound level of their practices and belief systems. Yet, while there do exist these two varying strands Appiah also acknowledges that it is not desirable nor probable that as a collective population we want to live under a single model of living. All the while, he briefly states that these two varying strands of the same descending concept may conflict in certain instances. Those who advocate fiercely for the cause of unification and understanding were often mocked for their own hypocritical actions.

HIV is the virus that causes Acquired Immunodeficiency Syndrome, commonly known as AIDS. HIV/AIDS has become one of the most destructive global pandemics in history. In 1990, the World Health Organization estimated that over one million people were living with AIDS, and in less than ten years, HIV had exploded worldwide (Perlin & Cohen). Johanna Tayloe Crane, a medical anthropologist, dedicated her career to studying the way political and economic inequalities influence how HIV/AIDS is researched and treated for in Africa. Crane complied over ten years of ethnographic research to study a HIV research partnership between a US university and Ugandan universities and clinics. Her book, Scrambling for Africa: AIDS, Expertise, and the Rise of American Global Health Science, unpacks both the American and Ugandan researcher’s and clinicians’ perspectives about the research partnership and critiques the U.S. response to the AIDS epidemic in Africa. Her findings reveal the paradox of health institutions and their global health research partnerships benefit from the inequalities they are trying to readdress. These global, economic, and scientific inequalities have allowed Global Health Science research partnerships to establish their own authority over Africa’s HIV/AIDS epidemic.

Once again I was brought to this brick wall of giving up and going home but as I stood there for 15 minutes reading name after name I realized that my dream of changing the world was not so much about changing other people’s perception of HIV/AIDS but rather to change the life of those affected by this epidemic. At that moment in time I had succeeded in doing just that by not giving up and continuing to read the names of people who still deserved to be treated with respect and dignity. I was giving them a voice to share with the world. After that experience I went on to become the first ever recipient of the Michael D. Harntraft Award for a student advocate from the Aids Community

2. She uses ethos and makes it more than just herself. She includes the children who are suffering from the disease, the lonely gay men who have no family to support them, and the millions of others who were considered not at risk but are now battling AIDS.

Levine, "the HIV-AIDS epidemic has been responsible for the creation of a new large and

Should the HIV/AIDs epidemic in Africa be described as a feminist issue? With higher transmission rates concentrated among African women, and the vast majority of new mother-child transmissions occurring within African countries, HIV seemingly fits into the scope of feminist concerns. As described in Oppong and Kalipeni’s contribution to Kalipeni, et.al.’s HIV & AIDS in African: Beyond Epidemiology, the consistent classifying of the HIV/AIDS epidemic as being the direct result of distinct African sexuality by prominent media outlets has led to detrimental and widespread ignorance on the effects that colonialism has had on accelerating the rates of transmission. The historiography of HIV and AIDS as the result of ‘native’ sexual consequences has not only perpetuated the stereotype of the overly sexual African. It seems that the latent implication within the past general consensus that the HIV and AIDS epidemic in Africa is distinct because of African sexuality is that its distinctiveness derives from the distinctiveness of African women’s sexuality. Thus, it again seems fair to associate the HIV/AIDS epidemic with feminism.