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This volume analyzes concepts of nature and ‘the natural’ in discussions of biotechnology with four broad concerns in mind. First, it surveys the recent history of biotechnology debates and identifies characteristic reactions and approaches to new biotechnological developments that invoke appeals to nature. Second, it analyzes concepts of nature and ‘the natural’ as they are invoked and interpreted in five characteristic modes of discourse; viz., spirituality and religion, philosophy, science and medicine, law and economics, and aesthetics. Third, it identifies a core cluster of ontological, epistemological, moral, and aesthetic questions that arise in conversations about nature as normative. Fourth, it highlights the findings of each of the five chapters, identifies areas of contrast and commonality, and identifies areas for further research.
Democracy is not naturally plausible. Why turn such important matters over to masses of people who have no expertise? Many theories of democracy answer by appealing to the intrinsic value of democratic procedure, leaving aside whether it makes good decisions. In Democratic Authority, David Estlund offers a groundbreaking alternative based on the idea that democratic authority and legitimacy must depend partly on democracy’s tendency to make good decisions. Just as with verdicts in jury trials, Estlund argues, the authority and legitimacy of a political decision does not depend on the particular decision being good or correct. But the “epistemic value” of the procedure–the degree to which it can generally be accepted as tending toward a good decision–is nevertheless crucial. Yet if good decisions were all that mattered, one might wonder why those who know best shouldn’t simply rule. Estlund’s theory–which he calls “epistemic proceduralism”–avoids epistocracy, or the rule of those who know. He argues that while some few people probably do know best, this can be used in political justification only if their expertise is acceptable from all reasonable points of view. If we seek the best epistemic arrangement in this respect, it will be recognizably democratic–with laws and policies actually authorized by the people subject to them.
Aristotle, according to the author, depicts the way in which human acts of various sorts and in various combinations determine the logical structure of moral character. Some moral characters–or character types–manage to incorporate a high degree of practical consistency; others incorporate less, without forfeiting their basic orientation toward the good. Still others approach utter inconsistency or moral deprivation, although even these, insofar as they are responsible for their actions, retain a core element of rationality in their souls. According to Aristotle, moral character depends ultimately on the structure of individual acts and on how they fit together into a whole that is consistent–or not consistent–with justice and friendship.–From publisher’s description.
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