Materialism, Minds, and Cartesian Dualism offers a history of how philosophers and scientists have thought about mind/body problems, especially as it concerns the question of consciousness after death. This book interrogates the last thirty years of scientific research on reincarnation, considering a series of case studies impossible to explain in any other way than persisting consciousness after death. Although this book does not attempt to argue why or how some people reincarnate and how long they reincarnate. It argues that these case studies demonstrate in compelling ways that some people have indeed to some degree reincarnated. Therefore the philosophical materialist position that only physical objects exist is refuted.
Robert Almeder has clearly summarized an extensive body of evidence and argues its merits with the skill of a professional philosopher.'--Ian Stevenson, M.D., University of Virginia, Health Sciences Center
Scientific naturalism, or scientism, is the theory that science has all the answers. This book argues that not all philosophical explanations can be reduced to scientific ones. Refuting support for scientism, it suggests that reliabilist and causal theories of epistemic justification are unsound.
What makes a right act right? Why should I be moral? What is human happiness and how do I attain it? These questions are the foundations of ethics and they form the backdrop for all discussions of the subject.In Human Happiness and Morality, noted philosopher Robert Almeder provides lucid introductory explanations of the major ethical theories and traditions, and looks at the answers emerging from the three basic questions. Divided into four parts, the book first details proposed answers to What makes a right act right? including a discussion of consequentialist and deontological theories. Rather than taking sides in the debate as most texts do, Almeder admits that we face daunting difficulties when trying to decide what makes an an act right or wrong. Trying to face these difficulties honestly gives intensity to ethical discussion.The second and third sections of the book ask whether or not one must be moral, and what is the nature of human happiness and how one attains it. Almeder imparts a clear understanding of what is needed for happiness and the place of traditional morality in that pursuit. In closing, the author details simple Stoic rules for happy living and shows how to live a good life despite the existence of unhappiness and failure in others.Robert Almeder (Atlanta, GA) is a professor of philosophy at Georgia State University, the coeditor (with Milton Snoeyenbos and James Humber) of Business Ethics, and the author of many scholarly works.Milton Snoeyenbos, Robert Almeder, and James Humber (Atlanta) are professors of philosophy at Georgia State University.
Blind Realism originated in the deeply felt conviction that the widespread acceptance of Gettier-type counterexamples to the classical definition of knowledge rests in a demonstrably erroneous understanding of the nature of human knowledge. In seeking to defend that conviction, Robert F. Almeder offers a fairly detailed and systematic picture of the nature and limits of human factual knowledge.
Robert Almeder has clearly summarized an extensive body of evidence and argues its merits with the skill of a professional philosopher.'--Ian Stevenson, M.D., University of Virginia, Health Sciences Center
Materialism, Minds, and Cartesian Dualism offers a history of how philosophers and scientists have thought about mind/body problems, especially as it concerns the question of consciousness after death. This book interrogates the last thirty years of scientific research on reincarnation, considering a series of case studies impossible to explain in any other way than persisting consciousness after death. Although this book does not attempt to argue why or how some people reincarnate and how long they reincarnate. It argues that these case studies demonstrate in compelling ways that some people have indeed to some degree reincarnated. Therefore the philosophical materialist position that only physical objects exist is refuted.
In the past few years an increasing number of colleges and universities have added courses in biomedical ethics to their curricula. To some extent, these additions serve to satisfy student demands for "relevance. " But it is also true that such changes reflect a deepening desire on the part of the academic community to deal effectively with a host of problems which must be solved if we are to have a health-care delivery system which is efficient, humane, and just. To a large degree, these problems are the unique result of both rapidly changing moral values and dramatic advances in biomedical technology. The past decade has witnessed sudden and conspicuous controversy over the morality and legality of new practices relating to abortion, therapy for the mentally ill, experimentation using human subjects, forms of genetic interven tion, suicide, and euthanasia. Malpractice suits abound and astronomical fees for malpractice insurance threaten the very possibility of medical and health-care practice. Without the backing of a clear moral consensus, the law is frequently forced into resolving these conflicts only to see the moral issues involved still hotly debated and the validity of existing law further questioned. In the case of abortion, for example, the laws have changed radically, and the widely pub licized recent conviction of Dr. Edelin in Boston has done little to foster a moral consensus or even render the exact status of the law beyond reasonable question.
Scientific naturalism, or scientism, is the theory that science has all the answers. This book argues that not all philosophical explanations can be reduced to scientific ones. Refuting support for scientism, it suggests that reliabilist and causal theories of epistemic justification are unsound.
Blind Realism originated in the deeply felt conviction that the widespread acceptance of Gettier-type counterexamples to the classical definition of knowledge rests in a demonstrably erroneous understanding of the nature of human knowledge. In seeking to defend that conviction, Robert F. Almeder offers a fairly detailed and systematic picture of the nature and limits of human factual knowledge.
What makes a right act right? Why should I be moral? What is human happiness and how do I attain it? These questions are the foundations of ethics and they form the backdrop for all discussions of the subject.In Human Happiness and Morality, noted philosopher Robert Almeder provides lucid introductory explanations of the major ethical theories and traditions, and looks at the answers emerging from the three basic questions. Divided into four parts, the book first details proposed answers to What makes a right act right? including a discussion of consequentialist and deontological theories. Rather than taking sides in the debate as most texts do, Almeder admits that we face daunting difficulties when trying to decide what makes an an act right or wrong. Trying to face these difficulties honestly gives intensity to ethical discussion.The second and third sections of the book ask whether or not one must be moral, and what is the nature of human happiness and how one attains it. Almeder imparts a clear understanding of what is needed for happiness and the place of traditional morality in that pursuit. In closing, the author details simple Stoic rules for happy living and shows how to live a good life despite the existence of unhappiness and failure in others.Robert Almeder (Atlanta, GA) is a professor of philosophy at Georgia State University, the coeditor (with Milton Snoeyenbos and James Humber) of Business Ethics, and the author of many scholarly works.Milton Snoeyenbos, Robert Almeder, and James Humber (Atlanta) are professors of philosophy at Georgia State University.
Human genetic technology has advanced rapidly in recent years to the point where amniocentesis is commonplace and in vitro fertilization has been successful. On the horizon looms the specter of human cloning and genetic engineering, raising a storm of new moral and ethical questions. These questions, asserts the author, are not the only ones to be considered; the impact and role of public policy are equally critical. What part should the state play in human genetic intervention? To what extent does a democratic society have the duty to take steps to reduce genetic disease and improve the quality of life through genetic engineering? If society has such responsibility, at what stage does societal good preempt individual rights? What is society's obligation toward future generations and is genetic manipulation justifiable on these grounds? After surveying the state of the art, the author grapples with these questions, contending that decisions ultimately will not be based on ethical and moral grounds –they will be fought out in the political arena.
How can America become a healthy nation, Blank asks, when it is beset by poverty, illiteracy, and crime? No new health care system can succeed unless or until the links between social problems and sickness are understood-and addressed. On the national level, Blank calls for a more aggressive redistribution of social and public health resources to the poor and elderly; at the same time, he describes sanctions that would encourage individuals to be more careful about their own health, and limit or change destructive behavior.
Long considered a classic in its field, this thoroughly updated sixth edition presents new material on gerontology. Atchley examines ageing from both an individual and societal perspective and emphasizes ageing as a social process.
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