Towards the conscientious development of ethical nanotechnology

Nanotechnology, the emerging capability of human beings to observe and organize matter at the atomic level, has captured the attention of the federal government, science and engineering communities, and the general public. Some proponents are referring to nanotechnology as “the next technological revolution”. Applications projected for this new evolution in technology span a broad range from the design and fabrication of new membranes, to improved fuel cells, to sophisticated medical prosthesis techniques, to tiny intelligent machines whose impact on humankind is unknowable. As with the appropriation of technological innovation generally, nanotechnology is likely to eventually bring dramatic and unpredictable new capabilities to human material existence, along with resulting ethical challenges and social changes to be reconciled. But as of yet, aside from a few simple new consumer goods, such as paint, rackets and fabric coatings, nanotechnology is undeveloped. Its social and ethical dimensions are not apparent. Even still, given the stated goals of the various nanotechnology initiatives to rearrange matter with increasing atomic precision, the impact of nanotechnology on human life and society is likely be profound. It is very difficult, however, to make accurate predictions about the future impact of nanotechnology development on humanity. At this time, the most important role for ethics analysis is to contribute to a humanitarian, conscientious approach to its development. This paper suggests that such an approach requires that attention be given to the roles of imagination, meaning-making, metaphor, myth and belief.     

Towards the conscientious development of ethical nanotechnology

Nanotechnology, the emerging capability of human beings to observe and organize matter at the atomic level, has captured the attention of the federal government, science and engineering communities, and the general public. Some proponents are referring to nanotechnology as “the next technological revolution”. Applications projected for this new evolution in technology span a broad range from the design and fabrication of new membranes, to improved fuel cells, to sophisticated medical prosthesis techniques, to tiny intelligent machines whose impact on humankind is unknowable. As with the appropriation of technological innovation generally, nanotechnology is likely to eventually bring dramatic and unpredictable new capabilities to human material existence, along with resulting ethical challenges and social changes to be reconciled. But as of yet, aside from a few simple new consumer goods, such as paint, rackets and fabric coatings, nanotechnology is undeveloped. Its social and ethical dimensions are not apparent. Even still, given the stated goals of the various nanotechnology initiatives to rearrange matter with increasing atomic precision, the impact of nanotechnology on human life and society is likely be profound. It is very difficult, however, to make accurate predictions about the future impact of nanotechnology development on humanity. At this time, the most important role for ethics analysis is to contribute to a humanitarian, conscientious approach to its development. This paper suggests that such an approach requires that attention be given to the roles of imagination, meaning-making, metaphor, myth and belief.     

Conscience and conscientious actions in the context of MCOs

Managed care organizations can produce conflicts of obligation and conflicts of interest that may lead to problems of conscience for health care professionals. This paper provides a basis for understanding the notions of conscience and conscientious objection and offers a framework for clinicians to stake out positions grounded in personal conscience as a way for them to respond to unacceptable pressures from managers to limit services.     

Mr. Richie and the tourists

This paper tracks the affective intensity and emergent potential that is part of making contact with Richie, a local Creole villager from Walliceville, Belize. Tourists and expats are drawn to Richie and seduced by him, his colorful language and personality. My attention in this paper is directed to the spatialized force fields of contact between tourists, expats and local creole villagers, like Richie, by attending to the way these contact fields conjure forces of wild vitality that both agitate and fascinate social life in Belize. I focus on how Richie acts as a powerful representation of tropical “no worries” Creole life. But more than that, he carries a sensory charge, seducing tourists and expats into crazy moments of abandon, a “sensing beyond security” (Manning, 2007: 134–161), that exceeds the work of Caribbean tourist representations to become moments when forces are activated as impacts that provoke things, for better or for worse. I argue that such moments spawn worlds that build forms of attachment and become the vital fields of sensations that incite life as emergent forces coming into play in this postcolonial state of emergency taking shape as neo-liberal exception, on the edge of global empire, in Belize.     

康德、黑尔与普遍主义

康德和黑尔都是伦理学的杰出代表人物,尽管一个是规范伦理学家,一个是元伦理学家,但是双方都把目光聚集在道德的形式主义研究上,并且着力于普遍主义的落脚点.两者在理论上存在诸多不同,却依然可以发现两者在理论上的先行后继的关系.     

Conscience,conscientious objections,and medicine

Theoretical Medicine and Bioethics - To inform the ongoing discussion of whether claims of conscientious objection allow medical professionals to refuse to perform tasks that would otherwise be...     

Conversion and the Family: Chinese Hare Krishnas

The multi-cultural and multi-religious context of the globalised world often results in unlikely interactions between the triad of people, cultures, and religion. The result may be that people embrace divergent systems of beliefs. This article explores the dynamics of such interaction within the private domain of the family, when ethnic Chinese adopt an alien faith, that of the Hare Krishna. Four typologies of interactions between convert and family members are proposed, ranging from the most volatile to the most harmonious. These are categorised as contentious, neutral, accommodative, and supportive. The combinations of factors that lead to each type of interaction, such as family–convert relationship, religious identity of family member, residence of the convert, family members’ perception of the Hare Krishna, and the extent of external practices adopted by the converts, are discussed. In particular, qualitative comparative analysis is applied to investigate how these variables combine to lead to each typology.     

Hare on utilitarianism and intuitive morality

InMoral Thinking R. M. Hare offers a very influential defense of utilitarianism against intuitive objections. Hare's argument is roughly that utilitarianism conflicts with defensible moral intuitions only in unusual cases and that, in such cases, even defensible moral intuitions are unreliable. This paper reconstructs Hare's arguments and argues that they presuppose the success of his problematic proof of utilitarianism. Contrary to what many have thought, Hare's negative defense of utilitarianism against intuitive objections is not separable from his proof. In the second part of the paper I argue that Hare does not succeed in defending utilitarianism against the objection that it is too demanding. The final section of the paper sketches a substantially revised version of Hare's reply to intuitive objections. So revised, the argument is independent of Hare's proof and affords a plausible answer to the objection that utilitarianism is too demanding.Earlier versions of this paper were presented at Loyola University and Saint Olaf College. I am greatly indebted to my colleague Harry Gensler for helpful comments on numerous drafts of this paper. I would also like to thank Michael Gorr, Brad Hooker, Shelly Kagan, Heidi Malm, Richard Hare, Peter Singer, Onora O'Neill, George Trey, Joe Sullivan, and an anonymous referee. This paper developed out of a series of discussions with Mark Overvold. I dedicate the paper to his memory. I would also like to thank Loyola University for a paid leave of absence which enabled me to write the paper.