Individual Mindset Change and Civil Disobedience in Shaping Societal Re-Evolution: Praxis I

On The Praxis Of Bioethics Of Displacement

Let’s think about a society of castes. As we can see in the Nepali case, the atrocity is related to social structure (Chalise, 2018, pp. 1–2). Put it bluntly, the castes can drive you crazy about what you can do to the people in the bottom. For example, the rape is more frequent among untouchable women (Chalise, 2018, pp. 41–42). To a certain degree, we live in a dual global society of castes. On the one hand we have a pyramid in which the wealthiest are the top echelon, the potential consumers are in the middle and those who are so poor that result unfit for further personal indebtedness are one kind of glocal dalits. On the other hand, there is another pyramid with managers of blame and regret above all, their faithful followers in the middle and the cancelled, unproductive heretics or unfaithful sleepers to be stigmatised, forming another layer of glocal dalits. Of course, most governments lack incentives to alleviate their dalits’ born-debt beyond public aid dependence or to cease public harassment fearing of getting exposed, in turn, as a sort of McCarthyists profiteers. Through nonviolent resistance, individuals can draw attention to the injustices they face and cultivate a sense of belonging that transcends caste divisions and encourages resistance to unjust systems.

One of the main challenges of Bioethics of Displacement is using two different ways of thinking (spiritual and scientific) at the same time. Joining Bodi’s metaphysical and positivist duality in a fashion that doesn’t get itself out of science, for example when it comes to talk about spirit and matter. The differences in methods and methodologies applied by exact scientists dealing with the human being and the ethicists’ ones are often a source of problems, misunderstandings and work opportunities. As the Chaos specialist Prof. Andrew Bosworth told me in a personal communication: “we all reconcile duality, or else we become displaced”. The postmodern loss of order we live into also can be a chance for a boundless tolerance. The bioethics of displacement can be a way out of the heavy influence of money in academia given that the self-awareness of our own displacement in the world will highlight the empowerment we can reach through a practical ethical theory.

The Bodi rebels will hardly live adventures like the ones of the Katniss’ bunch in The Hunger Games (Collins, 2008). Thankfully, it’s not because of any oppressive brain-washing government but due to true reasons for optimism. Let’s put it in perspective. Recent real examples of gene splicing hybridization include the Enviropig that incorporates mouse DNA to improve digestion of phosphorus and experimental mice being given a “humanised” version of a gene linked to speech (Cook et al., 2014). Even if the last experiment is for me comic and uneasy at the same time, these animals are far less frightening than the jabberjays and tracker jackers from the dystopian novel. On the other hand, it’s true that neoliberalism is a sort of masquerade that wrongly presents the individuals as autonomous units (Samuels, 2016). Actually an individual can be disunited (e.g. fractured due to schizophrenia) and yet remaining as an individual. The point is avoiding a new political thinking that questions the neoliberalism vision of individual responsibility regarding her group, society, culture and the whole Earth.