TRANSCENDING OUR BIOLOGY: A VIRTUE ETHICS INTERPRETATION OF THE APPEAL TO NATURE IN TECHNOLOGICAL AND ENVIRONMENTAL ETHICS

“Arguments from nature” are used, and have historically been used, in popular responses to advances in technology and to environmental issues—there is a widely shared body of ethical intuitions that nature, or perhaps human nature, sets some limits on the kinds of ends that we should seek, the kinds of things that we should do, or the kinds of lives that we should lead. Virtue ethics can provide the context for a defensible form of the argument from nature, and one that makes proper sense of its enduring role in debates concerning our relationship to technology and the environment. However, the notion of an ethics founded upon an account of the essential features of human nature is controversial. On the one hand, contemporary biological science no longer defines species by their essential characteristics, so from a biological point of view there just are no essential characteristics of human beings. On the other hand, it might be argued that humans have, in some sense, “transcended our biology,” so an understanding of humans as a biological species is extraneous to ethical questions. In this article, I examine and defend the argument from nature, as a way to ground an ethic of virtue, from some of the more common criticisms that are made against it. I argue that, properly interpreted as an appeal to an evaluative account of human nature, the argument from nature is defensible with the context of virtue ethics and, in this light, I show how arguments from nature made in popular responses to technological and environmental issues are best understood.     

Are there Intrinsic Values in Nature?

ABSTRACT Some think we should look at aspects of what is commonly thought of as non-sentient nature as having a value in themselves apart from the use or recreation they provide for humans or even animals. But to what extent does nature, in the character it presents to us, exist apart from presence to consciousness such as ours? Surely at least many of its aspects cannot. However, that does not stop them having a genuinely intrinsic value, just as works of art do, whose existence also is impossible apart from their display to a consciousness such as ours. But can nature, as it exists quite apart from human or animal consciousness, have any intrinsic value? It is suggested that only a panpsychic, and perhaps pantheist, view of nature (a view for which there are excellent metaphysical grounds) can give a positive answer, and even that must be a very vague one [1].     

From the Critique of judgment to the hermeneutics of nature: Sketching the fate of philosophy of nature after Kant

This paper proposes an interpretative framework for some developments of the philosophy of nature after Kant. I emphasize the critique of the economy of nature in the Critique of judgement. I argue that it resulted in a split of a previous structure of knowledge; such a structure articulated natural theology and natural philosophy on the basis of the consideration of the order displayed by living beings, both in their internal organisation and their ecological distribution. The possibility of a philosophical discourse on nature that is neither mathematical nor theological stemmed from this shift. I call “hermeneutics of nature” such a program, since it aims at unpacking an immanent meaning in nature that is not explicated by the sciences of nature, which are dealing with the laws of nature. The Naturphilosophie, undertaken by Schelling, as well as the philosophies of nature of Hegel and Schopenhauer, are several realizations of this program. I highlight the structural traits that they share, such as a pregnant sense of conflicts in nature, an emphasis on the riddles of gender, and above all a prominent status given to organisms as a clue to the meaning of nature. Finally, I try to sketch the ramifications of this hermeneutics of nature in contemporary philosophy, especially phenomenology, and argue that the coming philosophy of nature, as shown by the attempts of syntheses between phenomenology and ecology, seems to depart from this hermeneutical program.     

Theological Attentiveness to A Universe from Nothing: A Review Essay

Abstract

This article explores the need for a theological attentiveness to recent discoveries in the scientific world, and the corresponding debates between theologians and scientists. Specifically the article discusses the writings of Lawrence M. Krauss about a universe from nothing in five scientific claims, and the need for caution by believers in God, not to infer a creation story from the scientific view of the Big Bang theory. The progressive understanding of the spiritual dimension of human nature is just as important as the progressive understanding of the scientific nature of the universe. Krauss seems not to share a faith in theological matters which is not a reason on his part to belittle it. The progressive understanding of the spiritual dimension of human nature is just as important as the progressive understanding of the scientific nature of the universe.     

Irigaray and Hölderlin on the relation between nature and culture

This paper explores the compatibility of Luce Irigaray's recent insistence on the need to revalue nature, and to recognise culture's natural roots, with her earlier advocacy of social transformation towards a culture of sexual difference. Prima facie, there is tension between Irigaray's political imperatives, for if culture really is continuous with nature, this implies that our existing, non-sexuate, culture is naturally grounded and unchallengeable. To dissolve this tension, Irigaray must conceive culture as having self-transformative agency without positioning culture as active vis-à-vis an inert and passive nature. I argue that Irigaray achieves this by conceiving culture to arise from a division internal to nature. She derives this idea from Hölderlin, who claims that nature originally divides itself into subjects and objects, and from Heidegger, who maintains that nature inflicts an originary violence upon itself. Critically reworking Hölderlin and Heidegger, Irigaray argues that male nature tends to turn against itself to generate an anti-natural, ecologically destructive, culture. She argues, however, that this tendency can be redirected and alleviated by the very cultural resources which male nature generates in dividing itself. Irigaray thus develops a unique way to advocate social change while recognising nature's profound impact and influence upon culture.     

On Alienation from the Built Environment

If “environment” means “that which environs us,” it isn’t clear why environmentalist thinkers so often identify it with nature and not with the built environment that a quick glance around would reveal is what we’re actually environed by. It’s a familiar claim that we’re “alienated from nature,” but I argue that what we’re really alienated from is the built environment itself. Typically talk of alienation from nature involves the claim that we fail to acknowledge nature’s otherness, but the built environment is just as other from us as the natural one. And just as we are said to fail to recognize the role of nature as the origin of everything with which we have to do in the world, so too we fail to recognize the role of socially organized human labor in the objects that surround us. Overcoming alienation would require acknowledging the builtness and the sociality of the world we inhabit.     

Mystery,Values, and Meaning: Religious Options that Respect Science

Abstract

Human nature is a contested concept and notions of it vary across disciplines. Despite this diversity, three basic notions of human nature emerge. One identifies human nature with properties that are innate, hardwired or products of some kind of necessary essence. Another understands it as consisting of properties that make human unique or distinct from non-human animals. Finally, some seek human nature by attempting to identify universal or near-universal properties of humans. While the sciences might not give us a robust form of innate or hardwired human nature, “human nature” as a concept might still serve other, non-scientific, goals.     

MARGOLIS ON HISTORY AND NATURE

Abstract: In his philosophy of culture, Joseph Margolis maintains that, although human beings and human societies have a history, there is no human nature in the sense of a fixed essence. I consider objections to Margolis's thesis, beginning with the possibility that nonhuman intelligent species might be in a position to study human behavior from its origins to its demise with the proper distance from our own situation in order to arrive at an understanding of what is essential to human nature, perhaps as a Kantian regulative rather than constitutive principle, and involving abstractions from particular cases and idealizations, as in other branches of science. Finally, I examine the historical-past orientation of Margolis's concept of humanity's self-understanding and its dependence on the intentionality of human thought, and I conclude that it provides an inadequate reason for denying that there can be such a thing as human nature.     

从《太玄》看扬雄的人性论思想

一般讲扬雄的人性论,都以《法言》为依据,认为他是“善恶混”派的代表.并认为他的人性论缺乏内在超越的根据,比较接近于荀子。本文认为《太玄》中蕴涵丰富的人性论思想,研究扬雄的人性论,应以《太玄》为基础。扬雄的人性论本于其天道观,有很强的超越性,扬氏以五行为架构,提出了非常具体的超越途径,其思想接近于性善说.     

Calvin's Christ: A Dogmatic Matrix for Discussion of Christ's Human Nature

Abstract:  Discussion regarding the type of human nature assumed by the second person of the Trinity has intensified recently. Judgements regarding dogmatic coherence have not been as forthcoming. John Calvin's Christology is presented here as a helpful context within which the fallenness position may be advanced. Calvin's doctrine of original sin allows for fallen nature to be considered distinct from guilt. Calvin's doctrine of the communicatio idiomatum also allows for the predication of fallenness to Christ's human nature without necessitating the contamination of the divine nature.     

Resolving Multiple Visions of Nature, Science, and Religion

Abstract. I argue for the centrality of the concepts of biophysical and human nature in science‐and‐religion studies, consider five different metaphors, or “visions,” of nature, and explore possibilities and challenges in reconciling them. These visions include (a) evolutionary nature, built on the powerful explanatory framework of evolutionary theory; (b) emergent nature, arising from recent research in complex systems and self‐organization; (c) malleable nature, indicating both the recombinant potential of biotechnology and the postmodern challenge to a fixed ontology; (d) nature as sacred, a diffuse popular concept fundamental to cultural analysis; and (e) nature as culture, an admission of epistemological constructivism. These multiple visions suggest the famous story of the blind men and the elephant, in which each man made the classic mistake of part‐whole substitution in believing that what he grasped (the tail, for example) represented the elephant as a whole. Indeed, given the inescapability of metaphor, we may have to admit that the ultimate truth about the “elephant” (nature, or the reality toward which science and religion point) is a mystery, and the best we can hope for is to confess the limitations of any particular vision.     

Conceptual knowledge attenuates viewpoint dependency in visual object recognition

Learning verbal semantic knowledge for objects has been shown to attenuate recognition costs incurred by changes in view from a learned viewpoint. Such findings were attributed to the semantic or meaningful nature of the learned verbal associations. However, recent findings demonstrate surprising benefits to visual perception after learning even noninformative verbal labels for stimuli. Here we test whether learning verbal information for novel objects, independent of its semantic nature, can facilitate a reduction in viewpoint-dependent recognition. To dissociate more general effects of verbal associations from those stemming from the semantic nature of the associations, participants learned to associate semantically meaningful (adjectives) or nonmeaningful (number codes) verbal information with novel objects. Consistent with a role of semantic representations in attenuating the viewpoint-dependent nature of object recognition, the costs incurred by a change in viewpoint were attenuated for stimuli with learned semantic associations relative to those associated with nonmeaningful verbal information. This finding is discussed in terms of its implications for understanding basic mechanisms of object perception as well as the classic viewpoint-dependent nature of object recognition.     

Zoos’ and Aquariums’ Impact and Influence on Connecting Families to Nature: An Evaluation of the Nature Play Begins at Your Zoo & Aquarium Program

Abstract

Zoos and aquariums can be an instrumental avenue for connecting children to nature, thereby contributing to the development of conservation values and environmental stewardship. Survey data from 210 participants from nature play programs at 21 zoo and aquarium sites suggest visitors were more likely to spend time in nature in the future and felt better able to overcome barriers to spending time in nature as a result of their participation. Results suggest perceptions of effectiveness, strength of barriers, and effective strategies varied based on prior participation in nature, with participants not yet engaged in nature-based recreation perceiving the barriers as stronger and participants already nature-engaged perceiving the programs as more effective. For families who are not yet spending time in nature, results suggest the importance of helping families overcome barriers, as well as the importance of programs taking place in natural, less-maintained outdoor settings. Strengthening beliefs regarding the importance of time in nature seems to be an important strategy when working with families who already are spending some time in nature.     

Alienation from Nature and Early German Romanticism

In this article I ask how fruitful the concept of alienation can be for thinking critically about the nature and causes of the contemporary environmental crisis. The concept of alienation enables us to claim that modern human beings have become alienated or estranged from nature and need to become reconciled with it. Yet reconciliation has often been understood—notably by Hegel and Marx—as the state of being ‘at-home-with-oneself-in-the-world’, in the name of which we are entitled, perhaps even obliged, to overcome anything in nature that is alien to the human mind. This approach to alienation derives ultimately from the German Idealist philosopher J. G. Fichte. I explore an alternative conception of alienation and reconciliation to be found in the work of the Early German Romantics, especially Friedrich Schlegel and Novalis. The Romantics think of reconciliation as including a dimension of alienation, in the form of an awareness that nature is greater than and exceeds the understanding of human beings, insofar as we are merely limited parts of the all-encompassing whole that is nature. I argue that this is a more fruitful approach to alienation and reconciliation than that pursued by Fichte, Hegel, and Marx.     

Cultural meanings of nature: an analysis of contemporary motion pictures

To evaluate current cultural meanings of nature, the authors asked 65 undergraduate students to "list 3 movies in which nature was an important aspect of the film." They also were asked to specify the natural element that stood out to them and describe "how it related to the overall theme of the movie." Two independent groups of raters skilled in interpretive analysis developed thematic meanings from these responses. Following this, in a 2nd study, a different group of participants rated the 18 most frequently mentioned natural elements on thematic scales derived from the initial interpretive analysis. Participants in the 1st study mentioned 33 different movies at least twice and 5 themes that captured the meaning of nature in these films. Correlational results derived from the 2nd study indicated that rating scales reflecting these 5 themes formed 2 distinct groups; the first group described settings in which nature is experienced as adversarial and plays a significant role in dramatic action, and the second group defined settings in which nature is viewed either as a place of refuge or simply as a locale in which ongoing narrative action occurs. The general conclusion reached in both studies concerns the often noted but not always appreciated fact that movies--similar to everyday events and actions--always take place in specific settings and that neither life events nor dramatic narratives can be understood apart from specific settings.     

走进大自然：自然体验及其积极效应

自然体验是指个体通过各种感官感知自然或与源于自然界的刺激互动。学者通常使用问卷测量法、自然指标法或实验操纵法来量化操纵人们的自然体验,发现接触自然可以在心理、生理和行为等方面产生积极效应。且这些积极效应会受到物理环境、个体以及社会因素的影响。未来应突破“城市——自然”二元对立思想并加强积极效应的纵深研究;拓展研究群体;促进相关研究成果的实际应用。     

论习惯

中华民族在走向现代化的历史进程中,已历史性地提出了必须改变旧习惯、树立新风尚、移风易俗、建设新文化的问题。一个人的道德品质、一个民族的精神风貌、一个社会的时代精神,总是存在于日常生活的风俗习惯中,并总是通过日常生活的风俗习惯呈现。风俗习惯既是认识一个人、一个民族之文明状况的最简洁明了的窗口,亦是提升个人道德品质、振兴民族精神的最有效的着力点。     

The Aesthetic Preference for Nature Sounds Depends on Sound Object Recognition

People across the world seek out beautiful sounds in nature, such as a babbling brook or a nightingale song, for positive human experiences. However, it is unclear whether this positive aesthetic response is driven by a preference for the perceptual features typical of nature sounds versus a higher‐order association of nature with beauty. To test these hypotheses, participants provided aesthetic judgments for nature and urban soundscapes that varied on ease of recognition. Results demonstrated that the aesthetic preference for nature soundscapes was eliminated for the sounds hardest to recognize, and moreover the relationship between aesthetic ratings and several measured acoustic features significantly changed as a function of recognition. In a follow‐up experiment, requiring participants to classify these difficult‐to‐identify sounds into nature or urban categories resulted in a robust preference for nature sounds and a relationship between aesthetic ratings and our measured acoustic features that was more typical of easy‐to‐identify sounds. This pattern of results was replicated with computer‐generated artificial noises, which acoustically shared properties with the nature and urban soundscapes but by definition did not come from these environments. Taken together, these results support the conclusion that the recognition of a sound as either natural or urban dynamically organizes the relationship between aesthetic preference and perceptual features and that these preferences are not inherent to the acoustic features. Implications for nature's role in cognitive and affective restoration are discussed.     

A further analysis of Zhu Xi’s theory of mind

Mind was the oneness of form and function. The change from an old theory to a new one about zhong 中 (the mean) and he 和 (harmony) was a shift from the idea of the separate form of nature and function of mind to one about both form and function of mind. Form was both the form of the spirit of the mind and of the substantiality of nature (not the same as substantial realities in substantialism); it was the integration of vacancy and substantiality, the integration of mind and nature. In contrast, function meant both feelings and perceiving action. It was infeasible to interpret function without reference to form; likewise, it was impractical to talk about perception without mentioning nature. On the other hand, a knower represented nature through concrete things and his actions, and a perceiver enlightened himself, realizing the self-consciousness of nature as a whole. Mind, nature, and perception could be interpreted as a whole, and these three could be separated too. Viewed in general, mind, nature, and principles were oneness; observed separately, nature differed with principles: nature meant principles, but perception was the quintessence of qi. The unfolding of perception, however, had its independence, and could be easily influenced by qi; thus, it was necessary to transform and cultivate qi-related temperament. Realistically, a man needs to face up to himself and to transform himself, and this sentiment is inspiring for today.     

中国哲学"反本""复性"论研究

The approach of returning to the original and recovering nature is a typical characteristic of Chinese philosophy. It was founded by the Daoist School and followed by both Daoist and Confucian schools. The precondition of returning to the original and recovering nature is the stillness and goodness within nature integrated into a whole afterwards. Its implementation includes not only returning to the original root so as to achieve the philosophical aim but also restoration to the original nature after it is injured by man’s physical nature and desire. The realization of human nature depends on the work making up for the loss of the original nature. Although there are different methods of realization concerning the return to the original nature, such as returning to the root, seeking the lost mind, extinguishing desire, being good at return, and the self-consciousness of intuitive knowledge, all of these aim at returning to the original nature of stillness and purity. The philosophical value consists in the unceasing pursuit of returning to the original nature. __________ Translated from Zhongguo Renmin Daxue Xuebao 中国人民大学学报 (Journal of Renmin University of China), 2007, (5): 24–31