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Recently, the first “zoopharming” product has reached market approval: it is a recombinant human protein for medical use that is produced in the milk of transgenic goats. In addition, other transgenic animals, including faster-growing salmon and „environmentally friendly” pigs with reduced levels of phosphate in their faeces are awaiting regulatory approval. These are only some examples of upcoming applications of genetic engineering in farm animals. Other potential applications include traditional breeding goals such as higher milk or meat yields, leaner meat, and disease resistance. While genetic engineering in livestock opens a huge range of possibilities, it also brings about concerns of safety and justification: does genetic engineering affect animal welfare? Is it safe and morally acceptable to apply genetic engineering to farm animals for the various purposes that are envisaged? It is against this background that the Europaische Akademie GmbH and the Berlin-Brandenburgische Akademie der Wissenschaften addressed the topic of transgenic farm animals in an interdisciplinary symposium in 2007. In these proceedings the following topics are covered: an analysis of the state of the art of the technology and its applications, an introduction to the specific application zoopharming (including its historical industrial development and the market for biopharmaceuticals), an assessment of ethical aspects, and considerations regarding the investigation of animal welfare implications of livestock biotechnology. The proceedings address science, industry, politics and the general public interested in the chances and risks of this upcoming field of biotechnology.
Aristotle’s Nicomachean Ethics, which equates the ultimate end of human life with happiness (eudaimonia), is thought by many readers to argue that this highest goal consists in the largest possible aggregate of intrinsic goods. Richard Kraut proposes instead that Aristotle identifies happiness with only one type of good: excellent activity of the rational soul. In defense of this reading, Kraut discusses Aristotle’s attempt to organize all human goods into a single structure, so that each subordinate end is desirable for the sake of some higher goal.This book also emphasizes the philosopher’s hierarchy of natural kinds, in which every type of creature achieves its good by imitating divine life. As Kraut argues, Aristotle’s belief that thinking is the sole activity of the gods leads him to an intellectualist conception of the ethical virtues. Aristotle values these traits because, by subordinating emotion to reason, they enhance our ability to lead a life devoted to philosophy or politics.
This book examines the ways in which reasonable people can disagree about the requirements of political morality. Christopher McMahon argues that there will be a ‘zone of reasonable disagreement’ surrounding most questions of political morality. Moral notions of right and wrong evolve over time as new zones of reasonable disagreement emerge out of old ones; thus political morality is both different in different societies with varying histories, and different now from what it was in the past. McMahon explores this feature of his theory in detail and traces its implications for the possibility of making moral judgments about other polities, past or present. His study sheds light on an important and often overlooked aspect of political life, and will be of interest to a wide range of readers in moral and political philosophy and in political theory.
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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