When bioethicists debate the ethics of using technologies like surgery and pharmacology to shape our selves, they are debating what it means for human beings to flourish. They are debating what makes animals like us truly happy, and whether the technologies at issue will bring us closer to or farther from such happiness. The positions that participants adopt in debates regarding such ancient and fundamental questions are often polarized, and cannot help but be deeply personal. It is no wonder that these debates are sometimes acrimonious. How can critics of and enthusiasts about technological self- transformation move forward in the midst of polarizing arguments? Based on his experience as a scholar at The Hastings Center, the oldest free-standing bioethics research institute in the world, Erik Parens proposes a habit of thinking, which he calls Binocular thinking lets us benefit from the insights that are visible from the stance of the enthusiast, who emphasizes that using technology to creatively transform our selves will make us happier, and to benefit from the insights that are visible from the stance of the critic, who emphasizes that learning to let ourselves be will make us happier. Because these debates ultimately entail critics and enthusiasts giving justifications for their own ways of being in the world, they entail the exchange of more than just impartial reasons. In the throes of our passion to make our case, we exaggerate our insights and all-too-often fall into the conceptual traps that our languages constantly set for us: Are human beings by nature creators or creatures? Are technologies morally neutral or value- laden? Is disability a medical or a social phenomenon? Indeed, are we free or determined? Parens explains how participating in these debates helped him articulate a habit of thinking, which is better at benefiting from the insights embedded in both poles of those binaries than was the habit of thinking he broug
When bioethicists debate the ethics of using technologies like surgery and pharmacology to shape our selves, they are debating what it means for human beings to flourish. They are debating what makes animals like us truly happy, and whether the technologies at issue will bring us closer to or farther from such happiness. The positions that participants adopt in debates regarding such ancient and fundamental questions are often polarized, and cannot help but be deeply personal. It is no wonder that these debates are sometimes acrimonious. How can critics of and enthusiasts about technological self- transformation move forward in the midst of polarizing arguments? Based on his experience as a scholar at The Hastings Center, the oldest free-standing bioethics research institute in the world, Erik Parens proposes a habit of thinking, which he calls Binocular thinking lets us benefit from the insights that are visible from the stance of the enthusiast, who emphasizes that using technology to creatively transform our selves will make us happier, and to benefit from the insights that are visible from the stance of the critic, who emphasizes that learning to let ourselves be will make us happier. Because these debates ultimately entail critics and enthusiasts giving justifications for their own ways of being in the world, they entail the exchange of more than just impartial reasons. In the throes of our passion to make our case, we exaggerate our insights and all-too-often fall into the conceptual traps that our languages constantly set for us: Are human beings by nature creators or creatures? Are technologies morally neutral or value- laden? Is disability a medical or a social phenomenon? Indeed, are we free or determined? Parens explains how participating in these debates helped him articulate a habit of thinking, which is better at benefiting from the insights embedded in both poles of those binaries than was the habit of thinking he broug
Unity is about transformational changes on the horizon that could bring about a "Golden Age" of peace and prosperity, an idea that unites the prophecies of ancient civilizations. Beginning with the new vegan healthcare standard recommended by the largest health insurance company, Unity describes the levels of food consciousness and comprehensive healthcare policy reform. Unity then defines the development of higher consciousness and the art, science, and technology of Enlightenment. Next, the application of these contemplative studies is critical to solving the crisis of civilization: for preventing catastrophic superstorms and implementing the idea of "spiritual geoengineering" to bring about environmental harmony. The final chapter is on the application of higher consciousness to political and social revolution for the renewal of democracy, equality, justice, and peace.
The Art of Complicity in Martial and Statius' examines the relationship between politics and aesthetics in two poets from the reign of Domitian. Gunderson argues that power and politics are intimately involved in Latin praise poetry.
H.C. Erik Midelfort has carved out a reputation for innovative work on early modern German history, with a particular focus on the social history of ideas and religion. This collection pulls together some of his best work on the related subjects of witchcraft, the history of madness and psychology, demonology, exorcism, and the social history of religious change in early modern Europe. Several of the pieces reprinted here constitute reviews of recent scholarly literature on their topics, while others offer sharp departures from conventional wisdom. A critique of Michel Foucault’s view of the history of madness proved both stimulating but irritating to Foucault’s most faithful readers, so it is reprinted here along with a short retrospective comment by the author. Another focus of this collection is the social history of the Holy Roman Empire, where towns, peasants, and noble families developed different perceptions of the Protestant and Catholic Reformations and of the options the religious revolutions of the sixteenth century offered. Finally, this collection also brings together articles which show how Freudian psychoanalysis and academic sociology have filtered and interpreted the history of early modern Germany.
(EXCLUSIVE TO CHAMPAIGN GOLD BOOK)Erik Corona was born January 1995 to Mexican Immigrant Parents, although he had a great childhood and upbringing. He was always missing something, always looking for more in life. His life dramatically changed as he got older his charismatic personality never did, Erik has fought battles growing up, from loosing his father to rearranging his whole life to move out with his mother. at 14 he started writing a blog titled "A Joker's Life" and that's how he fell in love with writing, it changed his whole life forever. it taught him new ideas, new views and new experiences in life. more than anything it taught him the value of money, morals, and reputations in the industry.
This is an extended meditation on ethics in literature across the Senecan corpus. There are two chapters on the Moral Letters, asking how one is to read philosophy or how one can write about being. Moving from the Letters to the Natural Questions and Dialogues, Professor Gunderson explores how authorship works at the level both of the work and of the world, the ethics of seeing, and the question of how one can give up on the here and now and behold instead some other, better ethical sphere. Seneca's tragedies offer words of caution: desire might well subvert reason at its most profound level (Phaedra), or humanity's painful separation from the sublime might be part of some cruel divine plan (The Madness of Hercules). The book concludes by considering what, if anything, we are to make of Seneca's efforts to enlighten us.
The study develops a new theoretical approach to the relationship between two media (jazz music and writing) and demonstrates its explanatory power with the help of a rich sampling of jazz poems. Currently, the mimetic approach to intermediality (e.g., the notion that jazz poetry imitates jazz music) still dominates the field of criticism. This book challenges that interpretive approach. It demonstrates that a mimetic view of jazz poetry hinders readers from perceiving the metaphoric ways poets rendered music in writing. Drawing on and extending recent cognitive metaphor theories (Lakoff, Johnson, Turner, Fauconnier), it promotes a conceptual metaphor model that allows readers to discover the innovative ways poets translate “melody,” “dynamics,” “tempo,” “mood,” and other musical elements into literal and figurative expressions that invite readers to imagine the music in their mind’s eye (i.e., their mind’s ear).
This book offers the policy-maker or decision-maker key insights and practical information regarding the features of ethics frameworks best suited to the ethical assessment of human cognitive enhancement (HCE) applications, such as pharmaceutical cognitive enhancers and noninvasive brain stimulation techniques. This book takes as its departure point the entrenched philosophical debate between opponents and proponents of HCE and the increased feasibility of some applications of HCE. Recent calls for policy-making in the area of human enhancement reflect the need to find a balance between addressing current ethical issues and issues that are more speculative in nature or are underpinned by abstract philosophical concepts. Practical ethical approaches for policy or decision-making should enable the development of an evidence base for the risks and benefits of HCE applications. Moreover, such practical approaches should also incorporate a broader range of value bases that would facilitate convergence regarding certain decisions and judgements. This book identifies and evaluate tools that help us to go beyond polarised philosophical debates in order to assist practical decision makers in concrete ethical deliberation and decision-making. The focus is on systematic methods with which to identify relevant ethical values and assess the impacts of an HCE application on those values in order to facilitate decision-making regarding the ethical acceptability or desirability of the application.
The now-forgotten genre of the bellum grammaticale flourished in the sixteenth- and seventeenth centuries as a means of satirizing outmoded cultural institutions and promoting new methods of instruction. In light of works written in Renaissance Italy, ancien régime France, and baroque Germany (Andrea Guarna's Bellum Grammaticale [1511], Antoine Furetière's Nouvelle allégorique [1658], and Justus Georg Schottelius' Horrendum Bellum Grammaticale [1673]), this study explores early modern representations of language as war. While often playful in form and intent, the texts examined address serious issues of enduring relevance: the relationship between tradition and innovation, the power of language to divide and unite peoples, and canon-formation. Moreover, the author contends, the "language wars" illuminate the shift from a Latin-based understanding of learning to the acceptance of vernacular erudition and the emergence of national literature.
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