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1.
Conley SN 《Science and engineering ethics》2011,17(4):715-721
This commentary builds on Haico te Kulve and Arie Rip’s (2011) notion of “engagement agents,” individuals that must be able to move between multiple dimensions, or “levels” of research,
innovation, and policy processes. The commentary compares and contrasts the role of the engagement agent within the Constructive
Technology Assessment and integration approaches, and suggests that on-site integration research represents one way to transform
both social and natural scientists into competent and informed “engagement agents,” a new generation of researchers that possess
the knowledge and capacities to forge “novel linkages” between the oftentimes disparate terrains of science, politics, and
policy. 相似文献
2.
Porzsolt F Schlotz-Gorton N Biller-Andorno N Thim A Meissner K Roeckl-Wiedmann I Herzberger B Ziegler R Gaus W Pöppe E 《Science and engineering ethics》2004,10(1):119-132
Using placebos in day-to-day practice is an ethical problem. This paper summarises the available epidemiological evidence
to support this difficult decision. Based on these data we propose to differentiate between placebo and “knowledge framing”.
While the use of placebo should be confined to experimental settings in clinical trials, knowledge framing — which is only
conceptually different from placebo — is a desired, expected and necessary component of any doctor-patient encounter. Examples
from daily practice demonstrate both, the need to investigate the effects of knowledge framing and its impact on ethical,
medical, economical and legal decisions.
An earlier version of this paper was presented at an international conference, “Placebo: Its Action and Place in Health Research
Today,” held in Warsaw, Poland on 12–13 April, 2003. 相似文献
3.
Ladislav Tondl 《Journal for General Philosophy of Science》1998,29(2):245-264
The paper justifies the concept of “thematic structure” or “order of knowledge” over the traditional “classification of sciences”
due to the uncertainty of many classification criteria. The thematic structure of science has, of course, various levels and
various dimensions. Arguments against any forms of separating the humanities from sciences in the traditional sense of the
term are presented and discussed. Equally unacceptable are attempts at sharp separation of technical disciplines and humanities.
The thematic structure of humanities is not created by some material aspects but rather through the interest — or problem-oriented
aspects. In addition to the natural sciences and the humanities there exists an important sphere of sciences on artefacts
or, using the term by H. Simon, the sciences of the artificial. For the contemporary research activities is typical what could
be denoted as “interdisciplinary or multidisciplinary complex.” The paper traces a set of epistemological criteria for the
justification of the relative independence of a scientific discipline.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
4.
5.
Thomas J. Misa 《Synthese》2009,168(3):357-375
In this paper, I outline several methodological questions that we need to confront. The chief question is how can we identify
the nature of technological change and its varied cultural consequences—including social, political, institutional, and economic
dimensions—when our different research methods, using distinct ‘levels’ or ‘scales’ of analysis, yield contradictory results.
What can we say, in other words, when our findings about technology follow from the framings of our inquiries? In slightly different terms, can we combine insights from the fine-grained “social shaping of technology”
as well as from complementary approaches accenting the “technological shaping of society?” As a way forward, I will suggest
conducting multi-scale inquiries into the processes of technological and cultural change. This will involve recognizing and
conceptualizing the analytical scales or levels on which we conduct inquiry (very roughly, micro, meso, macro) as well as
outlining strategies for moving within and between these scales or levels. Of course we want and need diverse methodologies
for analyzing technology and culture. I find myself in sympathy with geographer Brenner (New state spaces: urban governance
and the rescaling of statehood, 2004, p. 7), who aspires to a “theoretically precise yet also historically specific conceptualization
of [technological change] as a key dimension of social, political and economic life.” 相似文献
6.
Chris R. Schlauch 《Pastoral Psychology》2007,55(3):367-390
Theories of psychological development, however diverse, often express common underlying ontological-epistemological commitments
shaped by the legacies of Descartes, Newton, and Kant. Three related psychoanalytic concepts—“positions,” “space,” and “worlds”—individually
and collectively sketch the contours of a different way of construing human being and becoming—a way that departs from these
legacies. Implications for the study of religion of this “different way” are examined. 相似文献
7.
This paper presents a theoretical framework that advances current understanding of motivational and affective causes and consequences
of small group processes and behaviors. Theories on the approach and avoidance systems of motivation state that these systems
are active in the presence of potential positive or negative outcomes, respectively. In many instances, groups are associated
with rewards and are perceived to facilitate positive outcomes (“strength in numbers”), and are a source of security and thought
to reduce the occurrence of negative outcomes (“safety in numbers”). Accordingly, group membership and interaction should
impact activation of group members’ approach and avoidance motivation systems. Thus, systematic group influences on mood,
information processing, perceptions, attention, and behavior should be expected. The integration of approach and avoidance
theories with small group research can potentially broaden our knowledge of the group experience, and lead to a theoretical
framework for investigations of goal-directed behaviors in group settings. 相似文献
8.
Peter Ward 《Current Psychology》1990,9(2):99-102
Alice was beginning to get very tired of sitting by her sister on the bank and of having nothing to do: once or twice she
had peeped into the book her sister was reading, but it had no pictures or conversation in it, “and what is the use of a book,”
thought Alice, “without pictures or conversation?”
Alice’s Adventures in Wonderland. Lewis Carroll
Hari Seldon and his band of psychologists planted a colony—the Foundation—to incubate art, science, and technology, and form
the nucleus of the Second Empire.
The Foundation Trilogy. Isaac Asimov 相似文献
9.
On Genies and Bottles: Scientists’ Moral Responsibility and Dangerous Technology R&;D 总被引:1,自引:0,他引:1
David Koepsell 《Science and engineering ethics》2010,16(1):119-133
The age-old maxim of scientists whose work has resulted in deadly or dangerous technologies is: scientists are not to blame,
but rather technologists and politicians must be morally culpable for the uses of science. As new technologies threaten not
just populations but species and biospheres, scientists should reassess their moral culpability when researching fields whose
impact may be catastrophic. Looking at real-world examples such as smallpox research and the Australian “mousepox trick”,
and considering fictional or future technologies like Kurt Vonnegut’s “ice-nine” from Cat’s Cradle, and the “grey goo” scenario
in nanotechnology, this paper suggests how ethical principles developed in biomedicine can be adjusted for science in general.
An “extended moral horizon” may require looking not just to the effects of research on individual human subjects, but also
to effects on humanity as a whole. Moreover, a crude utilitarian calculus can help scientists make moral decisions about which
technologies to pursue and disseminate when catastrophes may result. Finally, institutions should be devised to teach these
moral principles to scientists, and require moral education for future funding. 相似文献
10.
The Problem of Moral Spontaneity in the Guodian Corpus 总被引:1,自引:1,他引:0
Edward Slingerland 《Dao》2008,7(3):237-256
This paper discusses certain conceptual tensions in a set of archeological texts from the Warring States period, the Guodian
corpus. One of the central themes of the Guodian corpus is the disanalogy between spontaneous, natural familial relationships
and artificial political relationships. This is problematic because, like many early Chinese texts, the Guodian corpus believes
that political relationships must come to be characterized by unselfconsciousness and spontaneity if social order is to prevail.
This tension will be compared to my earlier work on the “paradox of wu-wei (effortless action),” and the Guodian corpus’ “solution”
to the problem of teaching spontaneity—drawing upon the transformative power of music—will be placed within the landscape
of early “Confucian” and “Daoist” theories concerning human nature and self-cultivation.
相似文献
Edward SlingerlandEmail: |
11.
Damon A. Young 《Sexuality & culture》2005,9(4):58-79
Karl Marx once compared philosophy to masturbation, essentially seeing both as privative, idealistic, and impractical activities.
Indeed, many lay folk see philosophers as “wankers.” While the present state of universities does throw doubt on the liberatory
character of contemporary philosophy, Marx’s jibe nonetheless mischaracterizes masturbation. This paper is a brief attempt
to correct Marx’s characterization of masturbation by drawing on the work of a thinker ofter associated with “intellectual
onanism”: Martin Heidegger. Speaking ontologically, Heidergger’s theories can be developed to show that masturbation it is
not privative, but “stretched” in time and place. Moreover, masturbation plays a practical role in the creative development
of the self, including the self’s essential bodiliness. While not necessarily defending philosophy against Marx’s charges,
this paper does show how even so-called “onanistic” philosophy might be redeemed.
“Only a being which, like man, ‘had’ the word... can and must ‘have’ ‘the hand’” —Martin Heidegger
“I have a dangerously supple wrist.” —Friedrich Nietzsche 相似文献
12.
Itay Snir 《Continental Philosophy Review》2010,43(3):407-437
This article offers a new interpretation of Adorno’s “new categorical imperative”: it suggests that the new imperative is
an important element of Adorno’s moral philosophy and at the same time runs counter to some of its essential features. It
is suggested that Adorno’s moral philosophy leads to two aporiae, which create an impasse that the new categorical imperative
attempts to circumvent. The first aporia results from the tension between Adorno’s acknowledgement that praxis is an essential
part of moral philosophy, and his view according to which existing social conditions make it impossible for moral knowledge
to be translated into “right” action. The second aporia results from the tension between the uncompromising sensitivity to
suffering that underlies Adorno’s moral thought, and his analysis of the culture industry mechanisms which turn people into
happy, satisfied customers—an incompatibility which threatens to pull the rug out from under Adorno’s moral philosophy. My
interpretation of the “new categorical imperative” focuses on two characteristics it inherits from the “old,” Kantian one—self-evidence
and unconditionality—in order to present the new imperative as a response to these two aporiae. 相似文献
13.
Thomas J. Nenon 《Continental Philosophy Review》2008,41(4):427-439
This article compares the differences between Kant’s and Husserl’s conceptions of the “transcendental.” It argues that, for
Kant, the term “transcendental” stands for what is otherwise called “metaphysical,” i.e. non-empirical knowledge. As opposed
to his predecessors, who had believed that such non-empirical knowledge was possible for meta-physical, i.e. transcendent
objects, Kant’s contribution was to show how there can be non-empirical (a priori) knowledge not about transcendent objects,
but about the necessary conditions for the experience of natural, non-transcendent objects. Hence the transcendental for Kant
ends up connoting a philosophy that claims to show how subjective forms of intuition and thinking have objective validity
for all objects as appearances. By contrast, Husserl’s phenomenological philosophy takes a different set of problems for its
starting point. His quest is to avoid the uncertainty of empirical knowledge about all kinds of objects that present themselves
to us as something other than, something transcendent to, consciousness. Transcendental or reliable knowledge is made possible
through the phenomenological reduction that focuses strictly on consciousness as immediately self-given to itself—reflection
upon “pure” consciousness. The contents of such consciousness are not the same for everyone and at every time, so they are
not necessary and invariant in the way that Kant’s pure forms of subjectivity are. Since Husserl however also claims that
the all objects, as intentional objects, are constituted in and for consciousness, an investigation into the structures of
pure subjectivity can also be called “transcendental” in a further sense of showing the genesis of our knowledge of objects
that are transcendent to consciousness. Moreover, since Husserl’s philosophical interest is precisely upon the structures
of that consciousness, he also concentrates on necessary conditions for the constitution of these objects in his philosophical
work. Hence, there ends up being a great deal of overlap between his own transcendental project and Kant’s in spite of the
differences in what each of them means by the term “transcendental.”
相似文献
Thomas J. NenonEmail: |
14.
Ortrud Leßmann 《Studies in Philosophy and Education》2009,28(5):449-460
The Capability Approach (henceforth CA) is in the first place an approach to the evaluation of individual well-being and social
welfare. Many disciplines refer to the CA, first and foremost welfare economics, development studies and political philosophy.
Educational theory was not among the first disciplines that took notice of the CA, but has a rising interest in it. This paper
argues that the CA would also profit from looking into educational theory. The first part of the paper shows why and where
educational theory—or more precisely: a theory of learning—is missing in the CA. This is done in three steps: the first section
gives a brief overview of the core concepts of Sen’s CA. Section “Capability and Choosing” focuses on the role of choosing
in the CA. It states the views of Sen and Nussbaum on choosing and shows the shortcomings in their appreciation of choosing.
In consequence, the third section derives some demands on a theory of learning in the CA. The second part of the paper presents
Dewey’s educational theory on experience as a possible starting point when looking for a learning theory that lends itself
to the integration in the CA. Section “Opportunity of Choosing, Experience and Education” introduces Dewey’s conception of
experience, freedom of the learner, conditions of experience and education. Section “Capability and Experience” discusses
how Dewey’s concepts fit into the CA. On the first glance, there are three points in which the CA and Dewey’s concepts match:
the importance of freedom for human life, the role of participation in education and the need to take internal and external
factors as well as their interaction into account in assessing choice situations. This establishes a basis for linking both
theories. Yet, more research is needed to explore the issue further. Section “Conclusion and Outlook” concludes and sketches
the lines for future research. 相似文献
15.
16.
Silvia Stoller 《Continental Philosophy Review》2010,43(1):97-110
Until now post-structuralism and phenomenology are widely regarded as opposites. Contrary to this opinion, I am arguing that
they have a lot in common. In order to make my argument, I concentrate on Judith Butler’s poststructuralist concept of performativity
to confront it with Maurice Merleau-Ponty’s phenomenological concept of expressivity. While Butler claims that phenomenological
theories of expression are in danger of essentialism and thus must be replaced by non-essentialist theories of performativity,
I hold that Merleau-Ponty’s concept of expressivity must strictly be understood in anti-essentialist terms. Following this
line of interpretation, “expressivity” and “performativity”—as well as phenomenology and post-structuralism—are not opposites
but partners in the search for an anti-essentialist gender concept. Consequently, feminist phenomenology turns out to be a
non-essentialist approach that combines phenomenological and post-structural insights. 相似文献
17.
Moore PJ Gratzer W Lieber C Edelson V O'Leary J Terry SF 《Journal of genetic counseling》2012,21(1):127-135
The Community Centered Family Health History project was initiated to create accessible family health history tools produced
by and for the community. The project goal was to promote increased community engagement in health education by encouraging
conversations among family members that would translate knowledge of family health history into healthy lifestyle choices.
As one of seven community partners, Iona College participated in customizing and beta-testing the Does It Run in the Family? toolkit. Twenty-nine college students were engaged to recruit three relatives related by blood to provide feedback on the
utility of the toolkit. The toolkit consists of two booklets—“A Guide to Family Health History” and “A Guide to Understanding
Genetics and Health”—explaining the importance of knowing and talking about health within the family as well as basics about
how conditions are passed down through generations. Twenty-two of the twenty-nine students participated in focus groups to
discuss their reactions to participation in the project. Students in the focus group reported that the study participants—students
and their family members—found the toolkit to be user friendly and the experience a valuable one that prompted many to take
positive steps toward good health. 相似文献
18.
In “Vindicating the Normativity of Rationality,” Nicholas Southwood proposes that rational requirements are best understood
as demands of one’s “first-personal standpoint.” Southwood argues that this view can “explain the normativity or reason-giving
force” of rationality by showing that they “are the kinds of thing that are, by their very nature, normative.” We argue that
the proposal fails on three counts: First, we explain why demands of one’s first-personal standpoint cannot be both reason-giving
and resemble requirements of rationality. Second, the proposal runs headlong into the now familiar “bootstrapping” objection
that helped illuminate the need to vindicate the normativity of rationality in the first place. Lastly, even if Southwood
is right—the demands of rationality just are the demands or our first-personal standpoints—the explanation as to why our standpoints
generate reasons will entail that we sometimes have no reason at all to be rational. 相似文献
19.
Jansen B 《Science and engineering ethics》2002,8(3):319-325
When confronting the issues related to developments in modern medicine and biotechnology, we must repeatedly ask ourselves
anew what can and cannot be justified in an ethical sense. For radically new ethical questions seem to arise through innovative
techniques such as stem cell research or preimplantation diagnosis — and with them new areas of conflicting interests. If
one scrutinizes the previous positions related to this subject, it becomes conspicuous that a multitude of questions has quickly
piled up — however, (as in the case of Germany) comprehensive and differentiated views have mostly been lacking.
An earlier version of this paper was presented at an International Conference on “Conflict of Interest and its Significance
in Science and Medicine” held in Warsaw, Poland on 5–6 April, 2002. 相似文献
20.
Richard Tieszen 《Axiomathes》2012,22(1):31-52
In 1928 Edmund Husserl wrote that “The ideal of the future is essentially that of phenomenologically based (“philosophical”)
sciences, in unitary relation to an absolute theory of monads” (“Phenomenology”, Encyclopedia Britannica draft) There are references to phenomenological monadology in various writings of Husserl. Kurt G?del began to study Husserl’s
work in 1959. On the basis of his later discussions with G?del, Hao Wang tells us that “G?del’s own main aim in philosophy
was to develop metaphysics—specifically, something like the monadology of Leibniz transformed into exact theory—with the help
of phenomenology.” (A Logical Journey: From G?del to Philosophy, p. 166) In the Cartesian Meditations and other works Husserl identifies ‘monads’ (in his sense) with ‘transcendental egos in their full concreteness’. In this
paper I explore some prospects for a G?delian monadology that result from this identification, with reference to texts of
G?del and to aspects of Leibniz’s original monadology. 相似文献