sui generis systems

 Sui generis systems promote local seed saving, seed research and seed exchange. sui generis community-based patent systems often times exempt agriculture, medicine, and other essential products and processes from control by national patent laws.   Sui generis aims to acknowledge generations- old traditional local knowledge and ensure that basic necessities of life remained available to all, as a “commons,” in the public domain.

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One response to “sui generis systems

  1. I agree with what you say in the first paragraph of your last cmnoemt, Aaron, that ‘the function of the narratives and the way they’re presented is not solely to convey some important theological/historical/religious truths (as the case may be), which truths are then the “raw materials” for a philosophy IN Judaism, but that the telling, retelling, commemorating, studying, etc. of the narratives (interwoven with the laws) is itself constitutive of the religious life that the Torah aims to make actual.’ I think these retellings and commemorations are part of the process of making-as-if. It’s not enough to hear many of the Biblical stories, and even to believe that they’re true; you need to make-as-if it’s true; the process of living the narrative, as it were, is supposed to be transformative; and perhaps, sometimes, it plays a role in transforming the content of the narrative itself And, as for the second paragraph of you last cmnoemt, which I found facinating, I’m interested to know which of my questions you’re refering to when you say, ‘But if it’s right (or even partially right), then part of the answer to one of the central questions in the philosophy OF Judaism (as you’ve assigned them) is critical as “raw data” for a philosophy IN Judaism.’ Could you clarify which question you’re refering to, and how it becomes critical even for a philosophy IN Judaism?But I would say, even for myself, that the distinction I drew should probably be blurred in a few instances. Perhaps, there are certain fictions, and rituals, and the like, that, even according to Judaism itself, only work when we actually understand what they are. If that’s the case, then the philosophy OF judaism will creep into the philosophy IN judaism. I can’t think of any great examples, but there may be some.Furthermore, there may be cases in which the task of make-believing in a narrative is made harder by the fact that the stories are, themselves, so inherently unbelievable to the modern ear; though make-believe is still an option, for many the task seems harder. In those cases, the proper functioning of Judaism itself will be rescued by interpretations of the stories that reconciles their narratives with the realm of the possible, as science reveals it to us. So, when Saadya Gaon tells us that we sometimes have to reinterpret the verses in the light of empirical evidence (which I don’t see to be a major need, given that we may only be called upon by God to make-believe in them), he might not being doing violence to the distinction between philosophy OF judaism and philosophy IN judaism, so much as making slight adjustments to the content of the narratives in order to ensure that they can continue to do their job for the more imaginatively-challenged of the Jewish people.(Of course, this isn’t what Rav Saadya was consciously *trying* to do, but it may still have been the affect)

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