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There is a veritable gold rush mentality in the life science world as scientists, entrepreneurs and multinationals are staking claims to the ‘code of life’ embodied in the world’s current stock of plants, animals, microbes and human populations. In response, the communities that see themselves as the custodians of both that traditional knowledge and specific genetic resources have demanded greater recognition of their role in creating and conserving this resource, access to any resulting improvements and a share of the benefits arising from their patrimony. This has precipitated a widespread effort—in local communities, in the marketplace, in many developing and developed countries and at the talks in the Doha Round of the WTO—to reconcile the interests and concerns of the two opposing groups. This edited volume explores the legal, economic and political context for the debate about intellectual property rights for traditional knowledge and genetic resources and critically analyses the theory and practice of access and benefits sharing efforts around the world. The book also investigates the current flashpoints—the David and Goliath battle between Monsanto and Percy Schmeiser over farmers’ rights; the dispute over coexistence of GM and organic production; and the ownership and control of human genetic materials stored in human gene banks around the world. .
This book offers a systematic overview of Aristotle’s conception of well-being, virtue and justice in the Nicomachean Ethics, and then explores the major themes of Politics: civic-mindedness, slavery, family, property, the common good, class conflict, the limited wisdom of the multitude, and the radically egalitarian institutions of the ideal society.
Jesse Prinz argues that recent work in philosophy, neuroscience, and anthropology supports two radical hypotheses about the nature of morality: moral values are based on emotional responses, and these emotional responses are inculcated by culture, not hard-wired through natural selection. In the first half of the book, Jesse Prinz defends the hypothesis that morality has an emotional foundation. Evidence from brain imaging, social psychology, and psychopathology suggest that, when we judge something to be right or wrong, we are merely expressing our emotions. Prinz argues that these emotions do not track objective features of reality; rather, the rightness and wrongness of an act consists in the fact that people are disposed to have certain emotions towards it. In the second half of the book, he turns to a defense of moral relativism. Moral facts depend on emotional responses, and emotional responses vary from culture to culture. Prinz surveys the anthropological record to establish moral variation, and he draws on cultural history to show how attitudes toward practices such as cannibalism and marriage change over time. He also criticizes evidence from animal behavior and child development that has been taken to support the claim that moral attitudes are hard-wired by natural selection. Prinz concludes that there is no single true morality, but he also argues that some moral values are better than others; moral progress is possible. Throughout the book, Prinz relates his views to contemporary and historical work in philosophical ethics. His views echo themes in the writings of David Hume and Friedrich Nietzsche, but Prinz supports, extends, and revises these classic theories using the resources of cutting-edge cognitive science. The Emotional Construction of Morals will stimulate and challenge anyone who is curious about the nature and origin of moral values.
This evocative and broad-ranging book traces the history of moral regulation in Britain and the US from the late seventeenth century to the present day. Specific coverage is given to movements such as the Society for the Reformation of Manners and the Vice Society, the sexual abuse and anti-pornography movements, and contemporary self-help movements. Hunt argues that the main impetus for moral regulations often stems from the middle classes, rather than those with institutional power, but most significantly they provide classic instances of the intimate link between the ‘governance of others’ and the ‘governance of the self’. Using the work of Foucault, this book analyses how projects of self-regulation can manifest themselves into the regulation of others. Concurrent with this is the rise of health discourses, which play a central role in contemporary discussions of moral governance.
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...
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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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