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1.
A Question of Balance or Blind Faith?: Scientists’ and Science Policymakers’ Representations of the Benefits and Risks of Nanotechnologies 总被引:1,自引:0,他引:1
In recent years, in the UK and elsewhere, scientists and science policymakers have grappled with the question of how to reap
the benefits of nanotechnologies while minimising the risks. Having recognised the importance of public support for future
innovations, they have placed increasing emphasis on ‘engaging’ ‘the public’ during the early phase of technology development.
Meaningful engagement suggests some common ground between experts and lay publics in relation to the definition of nanotechnologies
and of their benefits and risks. However, views on nanotechnologies are likely to vary according to where actors stand in
the technology production/consumption/assessment cycle. Drawing on data from a recent UK-based study, this article examines
how scientists (‘upstream’ and ‘downstream’) and policymakers portray the benefits and risks of nanotechnologies, particularly
as they relate to two major areas of predicted application, namely medicine/public health and environmental sustainability.
The findings reveal that, in the main, scientists and science policymakers held a positive conception of nanotechnologies
and see imminent applications, although they acknowledged particular risks, including adverse public reaction. While definitions
of ‘benefit’ and ‘risk’ varied, most saw the benefits as outweighing the risks and believed that the risks could be adequately
regulated once they were assessed. The difficulties of assessing risk, however, were acknowledged. The study raises a number
of questions that will need to be addressed if regulations are to be developed that not only protect people’s heath and wellbeing
and the environment but also engender public trust in nanotechnologies.
相似文献
Alison Anderson (Corresponding author)Email: |
2.
Michael Blome-Tillmann 《Philosophical Studies》2009,143(3):383-394
The paper discusses approaches to Epistemic Contextualism that model the satisfaction of the predicate ‘know’ in a given context C in terms of the notion of belief/fact-matching throughout a contextually specified similarity sphere of worlds that is centred
on actuality. The paper offers three counterexamples to approaches of this type and argues that they lead to insurmountable
difficulties. I conclude that what contextualists (and Subject-Sensitive Invariantists) have traditionally called the ‘epistemic
standards’ of a given context C cannot be explicated in terms of a contextually specified similarity sphere that is centred on actuality. The mentioned accounts
of epistemic relevance and thus the corresponding accounts of the context-sensitivity (or subject-sensitivity) of ‘knows’
are to be rejected.
相似文献
Michael Blome-TillmannEmail: |
3.
The main objective of the Flemish research project ‘Nanotechnologies for tomorrow’s society’ (NanoSoc) is to develop and try
out an interactive process as a suitable methodology for rendering nanoresearchers aware of underlying assumptions that guide
nanotech research and integrating social considerations into the research choices they face. In particular, the NanoSoc process
should sustain scientists’ capacities to address growing uncertainties on the strategic, scientific and public acceptance
level. The article elaborates on these uncertainties and involved dilemmas scientists are facing and proposes a process approach which addresses strategic uncertainty by alternating between ‘visioning’ and ‘technology assessment’; a process design which manages complexity by promoting reflexivity among scientists by exposing them to deliberations in civil society (social
experts, stakeholders, citizens) on plausible futures with nanotechnologies; and as an answer to societal ambivalence, certain
process quality requirements such as an attitude of perplexity or openness towards ‘plurality’ and an attitude of ‘temporary closure’, both in support
of understanding and learning from differences.
相似文献
Lieve GoordenEmail: |
4.
Anders Schinkel 《Ethical Theory and Moral Practice》2009,12(3):267-277
Whom I call ‘epistemic reductionists’ in this article are critics of the notion of ‘moral luck’ that maintain that all supposed
cases of moral luck are illusory; they are in fact cases of what I describe as a special form of epistemic luck, the only
difference lying in what we get to know about someone, rather than in what (s)he deserves in terms of praise or blame. I argue
that epistemic reductionists are mistaken. They implausibly separate judgements of character from judgements concerning acts,
and they assume a conception of character that is untenable both from a common sense perspective and with a view to findings
from social psychology. I use especially the example of Scobie, the protagonist of Graham Greene’s novel The Heart of the Matter, to show that moral luck is real—that there are cases of moral luck that cannot be reduced to epistemic luck. The reality
of moral luck, in this example at least, lies in its impact on character and personal and moral identity.
相似文献
Anders SchinkelEmail: |
5.
Bradley Rives 《Philosophical Studies》2009,144(2):211-238
This paper concerns the dialectal role of Frege Cases in the debate between Concept Cartesians and Concept Pragmatists. I
take as a starting point Christopher Peacocke’s argument that, unlike Cartesianism, his ‘Fregean’ Pragmatism can account for
facts about the rationality and epistemic status of certain judgments. I argue that since this argument presupposes that the
rationality of thoughts turn on their content, it is thus question-begging against Cartesians, who claim that issues about
rationality turn on the form, not the content, of thoughts. I then consider Jerry Fodor’s argument that ‘modes of presentation’
are not identical with Fregean senses, and argue that explanatory considerations should leads us to reject his ‘syntactic’
treatment of Frege cases. Rejecting the Cartesian treatment of Frege cases, however, is not tantamount to accepting Peacocke’s
claim that reasons and rationality are central to the individuation of concepts. For I argue that we can steer a middle course
between Fodor’s Cartesianism and Peacocke’s Pragmatism, and adopt a form of Pragmatism that is constrained by Fregean considerations,
but at the same time denies that concepts are constitutively tied to reasons and rationality.
相似文献
Bradley RivesEmail: |
6.
Supernatural Miracles and Religious Inclusiveness 总被引:1,自引:1,他引:0
Morgan Luck 《Sophia》2007,46(3):287-293
In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of
religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen
Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly,
I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive
than Mumford’s causation-based definition.
相似文献
Morgan LuckEmail: |
7.
Karin van Nieuwkerk 《Contemporary Islam》2008,2(3):191-210
This article explores the emergent public sphere in Egypt in the early 1990s by analysing the debates about the ‘repentant’
artists. Many artists, mostly women but also a few men, stepped down from art for religious reasons. Some of them even started
to preach against art because they considered their former profession haram. The ‘repentance’ of so many famous performers led to fierce contestations in the media. Art became an issue par excellence
for debating notions of the ‘common good’ and the ‘good Muslim.’ Media were intensively used by secularists, conservative
Muslims, Islamists, the regime and repentant artists to publicise their version of Islam. The different voices in the debate
are analysed to investigate whether they constitute a counterpublic.
相似文献
Karin van NieuwkerkEmail: |
8.
Matteo Morganti 《Axiomathes》2009,19(1):73-85
In a recent paper, Jiri Benovsky argues that the bundle theory and the substratum theory, traditionally regarded as ‘deadly
enemies’ in the metaphysics literature, are in fact ‘twin brothers’. That is, they turn out to be ‘equivalent for all theoretical
purposes’ upon analysis. The only exception, according to Benovsky, is a particular version of the bundle theory whose distinguishing
features render unappealing. In the present reply article, I critically analyse these undoubtedly relevant claims, and reject
them.
相似文献
Matteo MorgantiEmail: |
9.
Mark Allen Peterson 《Contemporary Islam》2007,1(3):247-264
The American press began to take notice of the Danish cartoons after they began to circulate outside of Europe. The press
primarily framed the events as a single problem of global interaction: an issue of ‘freedom of speech’ opposed to ‘religious
sensitivity.’ Much of the coverage permitted, within limits, a plurality of voices. Drawing on a case study of stories about
the ‘cartoon controversy’ in the Boston Globe, I argue that U.S. journalism is organized by a logic of objectivity that seeks to produce a ‘perspectiveless perspective
on all perspectives’ (Bourdieu, On television. New York: The New Press, 1998), showing voices on ‘both sides,’ simultaneously masked and contributed to the press’s reifying a series of events into a
single global ‘event,’ one that reflected a clash of Western and Islamic values.
相似文献
Mark Allen PetersonEmail: |
10.
Credible Worlds, Capacities and Mechanisms 总被引:5,自引:5,他引:0
Robert Sugden 《Erkenntnis》2009,70(1):3-27
This paper asks how, in science in general and in economics in particular, theoretical models aid the understanding of real-world
phenomena. Using specific models in economics and biology as test cases, it considers three alternative answers: that models
are tools for isolating the ‘capacities’ of causal factors in the real world; that modelling is ‘conceptual exploration’ which
ultimately contributes to the development of genuinely explanatory theories; and that models are credible counterfactual worlds
from which inductive inferences can be made. The paper argues that the ‘credible worlds’ account captures significant aspects
of scientific practice, even if many modellers see their work as conceptual exploration.
相似文献
Robert SugdenEmail: |
11.
Erin Eaker 《Philosophia》2009,37(3):455-457
This paper raises questions concerning Ted Morris’ interpretation of Hume’s notion of meaning and investigates the private
and public aspects of Hume’s notion of meaning.
相似文献
Erin EakerEmail: |
12.
Timo Kajamies 《Philosophia》2009,37(3):525-534
In his topical article, Andrew Cling claims that the best extant formulation of the so-called epistemic regress problem rests
on five assumptions that are too strong. Cling offers an improved version that rests on a different set of three core epistemic
assumptions, each of which he argues for. Despite of owing a great deal to Cling’s ideas, I argue that the epistemic regress
problem surfaces from more fundamental assumptions than those offered by Cling. There are ultimately two core assumptions—in
fact two contradictory strands within the concept of epistemic support—which jointly create a powerful challenge for our pursuit
of paramount epistemic values.
相似文献
Timo KajamiesEmail: |
13.
Timothy Chappell 《Ethical Theory and Moral Practice》2007,10(3):255-265
I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’
moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis.
However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative
way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection
to this proposal can be outflanked by a strategy that also outflanks the ‘paradox of deontology.’
相似文献
Timothy ChappellEmail: |
14.
Dorothée Legrand 《Phenomenology and the Cognitive Sciences》2009,8(1):67-87
The notion of ‘givenness of consciousness’ needs further elucidation. On the one hand, I agree with Lyyra (this volume) that
one sense for ‘givenness of consciousness’ is not enough to account for consciousness and self-consciousness. On the other
hand, I will argue that Lyyra’s paper is problematic precisely because he fails to consider one basic sense for ‘givenness
of consciousness’. Lyyra and I thus agree that there must be (at least) two senses for ‘givenness of consciousness’; we disagree,
however about which modes of givenness are involved.
相似文献
Dorothée LegrandEmail: URL: http://dorotheelegrand.googlepages.com |
15.
Stephen Finlay 《Philosophical Studies》2009,143(3):315-340
This paper advances a reductive semantics for ‘ought’ and a naturalistic theory of normativity. It gives a unified analysis
of predictive, instrumental, and categorical uses of ‘ought’: the predictive ‘ought’ is basic, and is interpreted in terms
of probability. Instrumental ‘oughts’ are analyzed as predictive ‘oughts’ occurring under an ‘in order that’ modifer (the
end-relational theory). The theory is then extended to categorical uses of ‘ought’: it is argued that they are special rhetorical
uses of the instrumental ‘ought’. Plausible conversational principles explain how this end-relational ‘ought’ can perform
the expressive functions of the moral ‘ought’. The notion of an ‘ought-simpliciter’ is also discussed.
相似文献
Stephen FinlayEmail: |
16.
Neal Judisch 《Philosophical Studies》2008,140(3):299-318
Recent discussions of physicalism have focused on the question how the physical ought to be characterized. Many have argued
that any characterization of the physical should include the stipulation that the physical is non-mental, and others have
claimed that a systematic substitution of ‘non-mental’ for ‘physical’ is all that is needed for philosophical purposes. I
argue here that both claims are incorrect: substituting ‘non-mental’ for ‘physical’ in the causal argument for physicalism
does not deliver the physicalist conclusion, and the specification that the physical is non-mental is irrelevant to the task
of formulating physicalism as a substantive, controversial thesis.
相似文献
Neal JudischEmail: |
17.
Albert Atkin 《Philosophia》2008,36(3):313-326
This paper traces a lost genealogical connection between Charles S. Peirce’s later theory of signs and contemporary work in
the philosophy of language by John Perry. As is shown, despite some differences, both accounts offer what might be termed
a multi-level account of meaning. Moreover, it is claimed that by adopting a ‘Peircian turn’ in his theory, Perry might overcome
alleged shortcomings in his account of cognitive significance.
相似文献
Albert AtkinEmail: |
18.
Shannon Vallor 《Phenomenology and the Cognitive Sciences》2009,8(1):1-15
Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian
phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states.
By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications
of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of
consciousness Dennett hopes for could be authoritative as a science only by virtue of the very phenomenological evidences
Dennett’s method consigns to the realm of fiction. Thus heterophenomenology, qua scientific method, is incoherent.
相似文献
Shannon VallorEmail: |
19.
Benjamin Goold 《Res Publica》2008,14(1):43-47
This article considers the question of whether it is meaningful to speak of privacy rights in public spaces, and the possibility
of such rights framing the basis for regulating or restricting the use of surveillance technologies such as closed circuit
television (CCTV). In particular, it responds to a recent article by Jesper Ryberg that suggests that there is little difference
between being watched by private individuals and CCTV cameras, and instead argues that state surveillance is qualitatively
different from (and more problematic than) surveillance by ‘lonely old ladies’.
相似文献
Benjamin GooldEmail: |
20.
Autonomy,Force and Cultural Plurality 总被引:1,自引:1,他引:0
Monica Mookherjee 《Res Publica》2008,14(3):147-168
Within now prolific debates surrounding the compatibility of feminism and multiculturalism in liberal societies, the need
arises for a normative conception of women’s self-determination that does not violate the self-understandings or values of
women of different backgrounds and forms of life. With reference to the recent British debate about forced marriage, this
article proposes an innovative approach to this problem in terms of the idea of ‘plural autonomy’. While the capacity for
autonomy is plural, in the sense of varying across cultures, autonomy in any world-view involves a capacity to ‘endorse’ one’s
decisions in certain crucial spheres of life. Non-endorsement, coercion or force occurs if one risks being alienated from
the (cultural) goods and relationships that structure one’s capacity to act in the world. This approach counsels more caution
than prominent liberal approaches with respect to negotiating the contested boundary between freedom and force in a diverse
society.
相似文献
Monica MookherjeeEmail: |