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At last, a comprehensive collection of essays that examines and advances ethical evaluations of the controversial and increasingly popular practice of embryo adoption. In the United States alone, 400,000 frozen embryos created for in vitro fertilization exist but are no longer desired for that purpose. What are we morally obliged or permitted to do about these “spare” embryos? More of their genetic parents are considering donating these embryos to others to gestate and raise. This practice is politically volatile (figuring in debates about embryonic stem cells) and medically and morally complex. At the present time within the Roman Catholic Church there is no official teaching on embryo adoption. Catholic ethical analyses grapple with the way embryo adoption comports with respect for embryonic human life yet challenges Catholic moral critiques of assisted reproductive technologies. This volume is the first to bring together leading philosophers and theologians to engage Catholic debates about embryo adoption in an interactive format. The editors, a philosopher bioethicist and a moral theologian, provide a helpful overview of the practice and the arguments surrounding embryo adoption. They engage neglected Catholic ethical resources and issues to advance the current debate and chart new directions in Catholic moral thinking about this intriguing practice. The volume also includes a description of embryo adoption from a physician practitioner along with reflections from a couple who successfully adopted an embryo.
What does it mean to lead a moral life? In her first extended study of moral philosophy, Judith Butler offers aprovocative outline for a new ethical practice–one responsive to the need for critical autonomy and grounded in a new sense of the human subject. Butler takes as her starting point one’s ability to answer the questions ocirc;What have I done?ouml; and ocirc;What ought I to do?ouml; She shows that these question can be answered only by asking a prior question, ocirc;Who is this aelig;I’ who is under an obligation to give an account of itself and to act in certain ways?ouml; Because I find that I cannot give an account of myself without accounting for the social conditions under which I emerge, ethical reflection requires a turn to social theory. In three powerfully crafted and lucidly written chapters, Butler demonstrates how difficult it is to give an account of oneself, and how this lack of self-transparency and narratibility is crucial to an ethical understanding of the human. In brilliant dialogue with Adorno, Levinas, Foucault, and other thinkers, she eloquently argues the limits, possibilities, and dangers of contemporary ethical thought. Butler offers a critique of the moral self, arguing that the transparent, rational, and continuous ethical subject is an impossible construct that seeks to deny the specificity of what it is to be human. We can know ourselves only incompletely, and only in relation to a broader social world that has always preceded us and already shaped us in ways we cannot grasp. If inevitably we are partially opaque to ourselves, how can giving an account of ourselves define the ethical act? And doesn’t an ethical system that holds us impossibly accountable for full self-knowledge and self-consistency inflict a kind of psychic violence, leading to a culture of self-beratement and cruelty? How does the turn to social theory offer us a chance to understand the specifically social character of our own unknowingness about ourselves? In this invaluable book, by recasting ethics as a project in which being ethical means becoming critical of norms under which we are asked to act, but which we can never fully choose, Butler illuminates what it means for us as ocirc;fallible creaturesouml; to create and share an ethics of vulnerability, humility, and ethical responsiveness.
What rational justification is there for conceiving of all living things as possessing inherent worth? In Respect for Nature, Paul Taylor draws on biology, moral philosophy, and environmental science to defend a biocentric environmental ethic in which all life has value. Without making claims for the moral rights of plants and animals, he offers a reasoned alternative to the prevailing anthropocentric view–that the natural environment and its wildlife are valued only as objects for human use or enjoyment. Respect for Nature provides both a full account of the biological conditions for life–human or otherwise–and a comprehensive view of the complex relationship between human beings and the whole of nature. This classic book remains a valuable resource for philosophers, biologists, and environmentalists alike–along with all those who care about the future of life on Earth. A new foreword by Dale Jamieson looks at how the original 1986 edition of Respect for Nature has shaped the study of environmental ethics, and shows why the work remains relevant to debates today.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
جشن کتاب تهران به ایستگاه سی و یکم رسیده است. حال و احوال نشر کتاب خوب نیست و باید فرهنگدوستان را به خرید و هدیه دادن کتاب ترغیب نمود. خانه اخلاقپژوهان جوان ب...
بنیاد کتابهای اخلاق اسلامی عمدتا پالایش جان از آلودگیها و آراستن آن به زیباییها است. اندیشه محوری این قبیل کتابها آن است که انسان فعلی آنی نیست که باید باشد...
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