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911.
Gregory R. Peterson 《Zygon》2004,39(4):827-840
Abstract In this article I briefly assesses Philip Hefner's concept of the created co‐creator by considering both what it does and does not claim. Looking at issues of reductionism, biological selfishness, biology and freedom, and environmental ethics, I point out strengths and weaknesses in Hefner's conception of the created co‐creator. 相似文献
912.
Roger A. Willer 《Zygon》2004,39(4):841-858
Abstract Philip Hefner's work on created co‐creator is presented for consideration as a contemporary theological anthropology. Its reception within the Evangelical Lutheran Church in America falls into three main lines, which are reviewed here because they are suggestive of its potential impact on Christian thinking. This review raises two major questions and leads to a critique. The first question is whether created co‐creator should be replaced by another term for the sake of more clearly encapsulating the ideas represented in Hefner's work. The second question concerns the moral “payoff” of created co‐creator. Such questions lead to the critique that Hefner's corpus gives insufficient attention to responsibility as integral to freedom and that it lacks a theory of obligation. I then sketch the amenability and benefit of linking created co‐creator with “responsibility ethics,” exemplified by the work of Hans Jonas. 相似文献
913.
Gayle E. Woloschak 《Zygon》2004,39(2):481-486
Abstract. The sequencing of the human genome and the initiation of the structural genomics projects have ushered in a new age of biology that involves multi‐lab, high‐cost projects with broad task‐oriented goals rather than the more conventional hypothesis‐driven approach of the past. The new biology has led to the development of new sets of tools for the scientist to use in the quest to solve mysteries of human disease, biomolecular structure‐function relationships, and other burning biological questions. Nevertheless, the impact of the new biology on the field of AIDS investigation has been minimal, predominantly because many of the tools in the HIV field of study were developed before the full advance of the new biology was felt in the biomedical community. Many of the high‐cost megaprojects that involve large technological advances and are marketed as projects of promise to the biomedical community are not likely to significantly impact the field of HIV/AIDS research and cannot serve as a substitute for direct funding to the HIV/AIDS scientists working for vaccine development, an understanding of mechanisms of disease causation, and new tools for therapeutic intervention. 相似文献
914.
Craig A. Boyd 《Zygon》2004,39(3):659-680
Abstract. Traditional Darwinian theory presents two difficulties for Thomistic natural‐law morality: relativism and essentialism. The sociobiology of E. O. Wilson seems to refute the idea of evolutionary relativism. Larry Arnhart has argued that Wilson's views on sociobiology can provide a scientific framework for Thomistic natural‐law theory. However, in his attempt to reconcile Aquinas's views with Wilson's sociobiology, Arnhart fails to address a critical feature of Aquinas's ethics: the role of rational goods in natural law. Arnhart limits Aquinas's understanding of rationality to the Humean notion of economic rationality–that “reason is and ought to be the slave of the passions.” On Aquinas's view, rationality discovers goods that transcend the merely biological, viz., the pursuit of truth, virtue, and God. I believe that Aquinas's natural‐law morality is consistent with some accounts of sociobiology but not the more ontologically reductionist versions like the one presented by Wilson and defended by Arnhart. Moreover, Aquinas's normative account of rationality is successful in refuting the challenges of evolutionary relativism as well as the reductionism found in most sociobiological approaches to ethics. 相似文献
915.
916.
Thomas Søbirk Petersen 《Ethical Theory and Moral Practice》2004,7(1):81-90
This paper critically discusses an argument that is sometimes pressed into service in the ethical debate about the use of assisted reproduction. The argument runs roughly as follows: we should prevent women from using assisted reproduction techniques, because women who want to use the technology have been socially coerced into desiring children--and indeed have thereby been harmed by the patriarchal society in which they live. I call this the argument from coercion. Having clarified this argument, I conclude that although it addresses important issues, it is highly problematic for the following reasons. First, if women are being coerced to desire to use AR, we should eradicate the coercive elements in pro-natalist ideology, not access to AR. Second, the argument seems to have the absurd implication that we should prevent all women, whether fertile or not, to try to have children. Third, it seems probable that women's welfare will be greater if we let well informed and decision-competent women decide for themselves whether they want to use AR. 相似文献
917.
Paul Van Den Berg 《Ethical Theory and Moral Practice》2004,7(2):197-214
This article proposes a new social- and moral-psychological understanding of cultural identity, tailored to the mixed multicultural contexts of every major city today. Seeking to protect vulnerable cultural groups, theories of multiculturalism have insufficiently assessed the psychological significance of intercultural social comparison, in identity-formation. While plays of prestige are a fact of life for immigrant and gay minorities, not everyone is equally able to cope with ascribed negative prestige. This is shown in an analysis of reactive attitudes towards negative prestige under contrasting conditions (of rough cultural equality, and in underclass-culture). The idea of prestige-resilience is proposed both as an explanatory concept in the debate on underclass-culture and as a normative concept from which basic moral and ethical thresholds for cultural identity-formation might be deduced. Outcomes are considered relevant for psychological analysis of underclass-formation and for multicultural policy-making, specifically in immigrant states. 相似文献
918.
Diane L. Swanson 《Journal of Academic Ethics》2004,2(1):43-61
Given the groundswell of corporate misconduct, the need for better business ethics education seems obvious. Yet many business schools continue to sidestep this responsibility, a policy tacitly approved by their accrediting agency, the Association to Advance Collegiate Schools of Business (AACSB). Some schools have even gone so far as to cut ethics courses in the wake of corporate scandals. In this essay I discuss some reasons for this failure of business school responsibility and argue that top university officials must go beyond weak accrediting standards to insist that ethics courses be required in business school curriculum. Otherwise, students will continue to get the message that practicing managers have little or no legal and ethical responsibilities to society. 相似文献
919.
920.