Post,Oblique, Human

Abstract

Taking its cue from the oblique of Elaine L. Graham's ‘post/human’, this essay examines the difficult relationship between humanism and its ‘post’. If, as Graham points out, the present moment is one in which anthropocentrism is both in crisis and deferred to as ‘common sense’, what is to be done? Perhaps the answer lies in strategies for ‘obliquing’ humanist discourse, working through its contradictions in order to establish the ‘post/human’ as a figure that forever disrupts humanism.     

Human Rights,Legitimacy, Political Judgement

Res Publica - This paper grapples with Bernard Williams’s prima vista enigmatic assertion that ‘[w]hether it is a matter of good philosophical sense to treat a practice as a violation...     

Nanotechnology, Enhancement, and Human Nature

Is nanotechnology-based human enhancement morally permissible? One reason to question such enhancement stems from a concern for preserving our species. It is harder than one might think, however, to explain what could be wrong with altering our own species. One possibility is to turn to the environmental ethics literature. Perhaps some of the arguments for preserving other species can be applied against nanotechnology-based human enhancements that alter human nature. This paper critically examines the case for using two of the strongest arguments in the environmental ethics literature to show that nanotechnology-based human enhancements are impermissible: 1) Our species, like many other naturally occurring species, has aesthetic value. So, nanotechnology-based human enhancements that alter our species should be prohibited. 2) Our species plays valuable ecological roles. Nanotechnology-based human enhancements that alter our species are likely to interfere with our species playing our ecologically valuable roles. So, such enhancements should be prohibited. Neither argument, ultimately, proves conclusive. The paper concludes, however, that considerations underlying both arguments may show us that some nanotechnology-based human enhancements are impermissible.     

Uniqueness, Individuality, and Human Cloning

This paper challenges two main arguments often presented to show that cloning a human being would be morally wrong per se . These arguments are that human cloning would be intrinsically wrong 1) because it involves manufacturing a person rather than creating or reproducing one, and 2) because it violates some claim or right that individuals have to be biologically unique. I argue that while cloning may involve genetic selection, it need not always be a decision to select for a certain type of individual. Furthermore, I contend that the notion of biological uniqueness is inadequate to ground either the idea that biologically non-unique individuals are morally worse off than unique ones or that biological uniqueness itself constitutes a criterion of moral value or status.     

Making IBM's Computer, Watson, Human

This essay uses the recent victory of an IBM computer (Watson) in the TV game, Jeopardy, to speculate on the abilities Watson would need, in addition to those it has, to be human. The essay's basic premise is that to be human is to behave as humans behave and to function in society as humans function. Alternatives to this premise are considered and rejected. The viewpoint of the essay is that of teleological behaviorism. Mental states are defined as temporally extended patterns of overt behavior. From this viewpoint (although Watson does not currently have them), essential human attributes such as consciousness, the ability to love, to feel pain, to sense, to perceive, and to imagine may all be possessed by a computer. Most crucially, a computer may possess self-control and may act altruistically. However, the computer's appearance, its ability to make specific movements, its possession of particular internal structures (e.g., whether those structures are organic or inorganic), and the presence of any nonmaterial "self," are all incidental to its humanity.     

Reputation,Gossip, and Human Cooperation

Why do people cooperate? We address this classic question by analyzing and discussing the role of reputation: people cooperate to maintain a positive reputation in their social environment. Reputation is a key element fueling a system of indirect reciprocity, where cooperators establish a good reputation and are thus more likely to receive future benefits from third parties. The tendencies to monitor, spread, and manage each other's reputation help explain the abundance of human cooperation with unrelated strangers. We review research on the phenomenon of reputation‐based cooperation in the domains of how people manage their reputation in response to varying cues of reputation, when reputation can promote cooperation, and individual differences in reputation management. We also propose three directions for future research: group stability and reputation‐based cooperation, solutions to cope with noise and biased reputation, and the relative efficiency of positive versus negative reputation systems.     

History, Human Rights, and Globalization

An illustrative comparison of human rights in 1948 and the contemporary period, attempting to gauge the impact of globalization on changes in the content of human rights (e.g., collective rights, women's rights, right to a healthy environment), major abusers and guarantors of human rights (e.g., state actors, transnational corporations, social movements), and alternative justifications of human rights (e.g., pragmatic agreement, moral intuitionism, overlapping consensus, cross‐cultural dialogue).     

Religion,Violence, and Human Rights

Beginning with the support given by religious groups to humanitarian intervention for the protection of basic human rights in the debates of the 1990s, this essay examines the use of the human rights idea in relation to international law on armed conflict, the “Responsibility To Protect” doctrine, and the development of the idea of sovereignty associated with the “Westphalian system” of international order, identifying a dilemma: that the idea of human rights undergirds both the principle of non‐intervention in the internal affairs of states and the idea of an international responsibility for humanitarian intervention in cases of oppression. The pre‐Westphalian conception of sovereignty as moral responsibility for the common good is then examined as an alternative that avoids this dilemma, and the essay concludes by suggesting that religious ethics also has other resources that, if used, may shed useful light on resolving this problem.     

Heidegger,Sociality, and Human Agency

According to Heidegger's Being and Time, social relations are constitutive of the core features of human agency. On this view, which I call a ‘strong conception’ of sociality, the core features of human agency cannot obtain in an individual subject independently of social relations to others. I explain the strong conception of sociality captured by Heidegger's underdeveloped notion of ‘being‐with’ by reconstructing Heidegger's critique of the ‘weak conception’ of sociality characteristic of Kant's theory of agency. According to a weak conception, sociality is a mere aggregation of individual subjects and the core features of human agency are built into each individual mind. The weak conception of sociality remains today widely taken for granted. I show that Christine Korsgaard, one of the most creative contemporary appropriators of Kant, operates with a weak conception of sociality and that this produces a problematic explanatory deficiency in her view: she is unable to explain the peculiar motivational efficacy of shared social norms. Heidegger's view is tailor made to explain this phenomenon. I end by sketching how Heidegger provides a social explanation of a major systematic concern animating Korsgaard, the concern with the importance of individual autonomy and answerability in human life.     

Dignity,Torture, and Human Rights

This paper focuses on a distinct puzzle for understanding the relationship between dignity and human rights. The puzzle is that dignity appears to enter human rights theory in two distinct roles: on the one hand, dignity is commonly pointed to as the foundation of human rights, i.e. that in virtue of which we have human rights. On the other hand, dignity is commonly pointed to as that which is at risk in a subset of human rights, paradigmatically torture. But how can dignity underpin all human rights, and yet only be at stake in very specific human rights violations? And if dignity is lost in torture, how can the tortured retain their human rights? In this paper I offer a solution to these puzzles, in the form of a new theory of dignity. On this new theory, an individual’s dignity can be constituted via either of two pathways: the agent’s own normative competencies, or the authority of her community. The former is what’s typically at stake in practices such as torture; it in virtue of the latter that we have human rights.     

Introspection,Anton's Syndrome,and Human Echolocation

Philosophers have recently argued that since there are people who are blind, but don't know it, and people who echolocate, but don't know it, conscious introspection is highly unreliable. I contend that a second look at Anton's syndrome, human echolocation, and ‘facial vision’ suggests otherwise. These examples do not support skepticism about the reliability of introspection.     

Global Leadership,Education, and Human Survival

Global leadership is the pivotal point for appropriate policies and action to ensure human survival, but a fast-changing world requires a learning leadership. How can potential and serving leaders acquire the necessary skills, abilities, and attributes for them to recognize and address the threats and challenges to our survival in the contemporary world? Serving leaders have little time for formal learning. They learn on the job through reciprocal peer interaction and transactional relationships with their followers. But the global aspect demands another dimension, cybernetic learning, within which an awareness of global ethics is central.     

农业、生态与人类健康

农业生产与人类生存密切相关.随着机械化大生产、农药和转基因作物的大量应用,农业生产已经对生态环境产生了许多严重的不可逆转的破坏,进而对人类健康构成了极大影响.     

农业、生态与人类健康

农业生产与人类生存密切相关。随着机械化大生产、农药和转基因作物的大量应用,农业生产已经对生态环境产生了许多严重的不可逆转的破坏,进而对人类健康构成了极大影响。