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In England in the second half of the eighteenth century an unprecedented amount of writing urged kindness to animals. This theme was carried in many genres, from sermons to encyclopedias, from scientific works to literature for children, and in the poetry of Cowper, Wordsworth, Coleridge, Clare and others. Romanticism and Animal Rights discusses the arguments writers used, and the particular meanings of these arguments in a social and economic context so different from the present. After introductory chapters, the material is divided according to specific practices that particularly influenced feeling or aroused protest: pet keeping, hunting, baiting, working animals, eating them, and the various harms inflicted on wild birds. The book shows how extensively English Romantic writing took up issues of what we now call animal rights. In this respect it joins the growing number of studies that seek precedents or affinities in English Romanticism for our own ecological concerns.
Nanotechnology is an emerging and rapidly growing field whose dynamics and prospects pose many great challenges not only to scientists and engineers but also to society at large. This volume includes the state-of-the-art philosophical, ethical, and sociological reflection on nanotechnology, written by leading scholars from the humanities and social sciences in North America and Europe. It unravels the philosophical underpinnings of nanotechnology, its metaphysical and epistemological foundations, and its conceptual complexity. It explores the ethical issues of nanotechnology, its impact on human, environmental, and social conditions, and the options for reasonable risk management. It examines the public discourse on nanotechnology and its related visions and provides both lessons from the past and outlooks for the future.
The time has come to reform philosophy, says Hilary Putnam, one of America’s great philosophers. He calls upon philosophers to attend to the gap between the present condition of their subject and the human aspirations that philosophy should and once did claim to represent. Putnam’s goal is to embed philosophy in social life.The first part of this book is dedicated to metaphysical questions. Putnam rejects the contemporary metaphysics that insists on describing both the mind and the world from a God’s-eye view. In its place he argues for pluralism, for a philosophy that is not a closed systematic method but a human practice connected to real life. Philosophy has a task, to be sure, but it is not to provide an inventory of the basic furniture of the universe or to separate reality in itself from our own projections. Putnam makes it clear that science is not in the business of describing a ready-made world, and philosophy should not be in that business either.The author moves on to show that the larger human context in which science matters is a world of values animated by ethics and aesthetic judgments. No adequate philosophy should try to explain away ethical facts. The dimension of history is added in the third part of the book. Here Putnam takes up a set of American philosophers, some firmly within and others outside the canon of analytic philosophy, such as William James and C. S. Peirce, and he explores the pragmatist contribution to philosophy from James to Quine and Goodman.This book connects issues in metaphysics with cultural and literary issues and argues that the collapse of philosophical realism does not entail a fall into the abyss of relativism and postmodern skepticism. It is aimed primarily at philosophers but should appeal to a wide range of humanists and social scientists.
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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