Drawing its strength from the UN Charter and UDHR, human rights ethics is a beacon of hope and a promise that requires continuous reaffirmation during these turbulent times. These two documents, with their unwavering faith in ‘fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small,’ have shaped our understanding of human rights as global and universal ethics. However, this faith is now being severely (...) tested by four countercurrents: extremism, exclusionism, selectivism, and populism. These countercurrents pose significant and urgent human rights threats that activists, academics, and policymakers must confront by reasserting the basic core values of the UN Charter and UDHR. (shrink)

Kant emphasizes that moral philosophy must be divided into two parts, a metaphysics of morals, and an empirical application to individuals, which Kant calls 'moral anthropology'. But Kant gives humanity (die Menschheit) a prominent role even in the purely rational part of ethics – for example, one formulation of the categorical imperative is a demand to treat humanity as an end in itself. This paper argues that the only concepts of humanity suited to play such a role (...) are the rational idea of humanity, and the rational ideal derived from this idea, which Kant discusses in Critique of Practical Reason and other texts. (shrink)

According to Korsgaard’s very influential interpretation, moral normativity follows from a commonly accepted conception of rational agency, namely, the capacity to set ends and pursue them or humanity. The paper argues that humanity is not the source of moral normativity. Taking the exercise of your freedom in pursuit of your ends to be justified commits you to acknowledging the equal claim of others to see themselves as justified in the pursuit of their ends. This entails the equal restriction (...) of the freedom of each to ensure maximal freedom for all. But this is precisely what Kant thinks of as the state of right. In contrast, the paper claims that the second formula of the categorical imperative commands making the humanity of rational beings who are assumed to possess the capacity to act morally or personality, into our end, precisely because they are assumed to possess this distinct rational capacity. (shrink)

In this marvellous book, Raimond Gaita discusses ideas about love and hatred, good and evil, guilt and forgiveness. Moving, wise and inspiring, A Common Humanity explores personal, political and philosophical ideas about the kind of society and the sort of public conversation we might have in the twenty-first century. 'Raimond Gaita's insights are original and his prose is as eloquent as it is affecting.' Economist, Books of the Year, 2000.

Introduction -- From paideia to humanism -- Pietism and the problem of human craft (Menschen-Kunst) -- The harmonious harp-playing of humanity: J. G. Herder -- Ethical formation and the invention of the religion of art -- The rise of the Bildungsroman and the commodification of literature -- Authorship and its resignation in Goethe's Wilhelm Meister -- "The Bildung of self-consciousness itself towards science": Hegel.

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 14.1 (2004) 47-54 [Access article in PDF] Ethical Guidelines for Human Embryonic Stem Cell Research*(A Recommended Manuscript) Adopted on 16 October 2001Revised on 20 August 2002 Ethics Committee of the Chinese National Human Genome Center at Shanghai, Shanghai 201203 Human embryonic stem cell (ES) research is a great project in the frontier of biomedical science for the twenty-first century. Be- cause the research involves (...) the use of human embryos, it triggers serious debate on ethical issues. Opponents consider the embryo to be an early form of human life that should be respected and not destroyed. However, the majority of scientists support embryonic stem cell research, believing that it offers good prospects for the treatment of diseases that have remained incurable until now and so will benefit humankind. The Ethics Committee of the Department of Ethical, Legal, and Social Implications of the Chinese National Human Genome Center at Shanghai seriously discussed the ethical debate initiated by embryonic stem cell research. We concluded that we should support the scientists of our country in actively carrying out human embryonic stem cell research for the noble cause of "medicine being a beneficent art." For the healthy and orderly development of human embryonic stem cell research in our country, we put forward the following recommended Ethical Guidelines for Human Embryonic Stem Cell Research as a reference for leaders, administrative departments, and related scientists. Preface Article 1. Human embryonic stem cells are the primitive cells that play the main role in the growth and development of a human body. These [End Page 47] primitive cells have the potential for infinite proliferation, self-renewal, and multi-directional differentiation. If scientists can discover the mechanism of differentiation of human embryonic stem cells, it will be possible to induce differentiation of human embryonic stem cells to form various types of human cells for clinical cell therapy. If human embryonic stem cell research can be integrated with modern biomedical engineering techniques, it also will be possible to make repair and replacement of human tissues and organs a reality. Article 2. There are two ways to classify human embryonic stem cells. One way is to classify them according to their potential for differentiation. There could be three kinds of stem cells: totipotent stem cells, pluripotent stem cells, and unipotent stem cells.A totipotent stem cell has the potential to develop into a whole individual. It can differentiate into the more than 200 cell types in the whole body, construct any tissue or organ of the body, and finally develop into a whole individual. The fertilized egg and the cleavage cells at the very early stage of embryonic development are totipotent stem cells.A pluripotent stem cell has the potential to differentiate into many cell types derived from the three embryonic layers. However, it has lost the capacity to develop into a complete organism.A unipotent stem cell is derived from the further differentiation of the pluripotent stem cell. It can differentiate only into one cell type such as a hematopoietic stem cell, neural stem cell, and others.The other way is to classify human stem cells according to their source. There could be two kinds of human stem cells: embryonic stem cells and tissue stem cells (also called adult stem cells). The former involves experimentation with embryos, which has serious ethical implications. Ethical issues associated with the latter are mainly expressed in the various opinions regarding the allocation of health resources. Article 3. Human embryonic stem cells are the group of cells called the blastocyst inner cell mass during the early stage of embryonic development. They are the main source of totipotent stem cells, and hence the focal and hot point in stem cell research. Studies on the clinical application of embryonic stem cells probably will involve use of the somatic cell nucleus transfer (SCNT) technique, which destroys the early human embryo. At present, the ethical and moral debate is very serious in human embryonic stem cell research regarding whether the research will develop... (shrink)

This article analyses ChatGPT from the perspective of the philosophy of education. It explores ChatGPT’s implications for universities, focussing on the intertwined concepts of critical thinking, the crisis of higher education, and humanity. Does ChatGPT sound the death knell for critical thinking and, thus, exacerbate the oft-diagnosed ‘crisis in education’? And is ChatGPT really a convenient, but dangerous, tool to outsource humanity to machines?. In addressing these questions, the article’s two main arguments offer an alternative to both triumphalist (...) and overly pessimistic narratives: first, ChatGPT can lead to a revitalisation of critical thinking in higher education. However, it arrives at this conclusion not from the triumphalist viewpoint that celebrates ChatGPT’s (allegedly) limitless potential, but from the more sober perspective that ChatGPT combines remarkable strengths with considerable weaknesses and built-in limitations. Secondly, ChatGPT can prompt a return to the qualities that distinguish humans from calculating machines and (re)instate critical thinking as the pivotal virtue of higher education. The article arrives at this conclusion by rejecting the overly pessimistic concern with ‘outsourcing humanity’ and endorsing the idea that ChatGPT lays bare a ‘crisis in education’ that constitutes, simultaneously, a precious opportunity. Finally, the article stresses that this opportunity inevitably comes at a price. There will be winners and losers of the ChatGPT revolution and there is a danger that ChatGPT reintroduces elitism through the back door. One urgent task of the near future, therefore, will be to keep this danger in check. (shrink)

G. E. R. Lloyd explores the amazing diversity of views that humans have held on being, humanity, and understanding. In a cross-cultural study that ranges from ancient to modern times, he asks how far we are bound by the conceptual systems to which we belong, and explores topics such as ontology, morality, philosophy of language, and communication.

This paper defends an egalitarian conception of global justice against two kinds of criticism. Many who defend egalitarian principles of justice do so on the basis that all humans are part of a common 'association' of some kind. In this paper I defend the humanity-centred approach which holds that persons should be included within the scope of distributive justice simply because they are fellow human beings. The paper has four substantive sections - the first addresses Andrea Sangiovanni's reciprocity-based argument (...) for the claim that egalitarian principles apply only within the state. The second responds to Michael Blake's coercion-based argument for the thesis that egalitarian principles apply only within the state. A third section draws attention to a general problem with associational accounts of distributive justice. Finally, I seek to show how a humanity-centred cosmopolitanism can accommodate the insights associated with an associational approach. (shrink)

Humanity is an important notion within Kant's moral theory. The humanity formulation of the categorical imperative commands: ‘So act that you use humanity, whether in your own person or in the person of any other, always at the same time as an end, never merely as a means’ . Kant's analysis of ethical obligation and his expositions of rights and duties in the Metaphysics of Morals refer frequently to humanity. How we understand this concept, then, has (...) signifcant implications for how we understand Kant's ethics. (shrink)

In Beyond Humanity a leading philosopher offers a powerful and controversial exploration of urgent ethical issues concerning human enhancement.

After summarizing the content of Philip Rossi’s book, The Ethical Commonwealth in History: Peace-Making as the Moral Vocation of Humanity, I pose two main questions. First, does politics or religion play a more important role in Kant’s philosophy when it comes to the task of ushering humanity to the realization of its ultimate vocation, the establishment of a lasting peace for human society? I argue that Kant portrays politics as a means to a religious end, whereas Rossi tends (...) to reverse their Kantian order of priority. Second, what concrete details does Kant give in defense of his theory that establishing an ethical community is a universal duty of humankind? As Rossi tends to overlook Kant’s details, I provide an overview. Kant argues that the ethical community can only be established in the form of a church and that the rational content constituting the core of the true church consists of four requirements: universality, integrity, freedom, and unchangeableness. After challenging Rossi’s claim that Kantian hope is necessarily social, I conclude with two minor questions: Is Kant’s theory of human nature dualist or monist? and Must the church create a political form of peace that applies to all human beings? (shrink)

Many prescriptions offered in the literature for enhancing creativity and innovation in organizations raise ethical concerns, yet creativity researchers rarely discuss ethics. We identify four categories of behavior proffered as a means for fostering creativity that raise serious ethical issues: breaking rules and standard operating procedures; challenging authority and avoiding tradition; creating conflict, competition and stress; and taking risks. We discuss each category, briefly identifying research supporting these prescriptions for fostering creativity and then we delve into ethical issues associated with (...) engaging in the prescribed behavior. These four rubrics illustrate ethical issues that need to be incorporated into the creativity and innovation literature. Recommendations for how organizations can respond to the ethical issues are offered based on practices of exemplary organizations and theories of organizational ethics. A research agenda for empirically investigating the ethical impact these four categories of behavior have on organizations concludes the article. (shrink)

This paper draws out from Kierkegaard’s work a distinctive critical perspective on an influential contemporary approach in moral philosophy: namely, Christine Korsgaard’s transcendental argument for the value of humanity. From Kierkegaard’s perspective, we argue, Korsgaard argument goes too far, in attributing absolute value to humanity – but also that she is required to make this claim if her transcendental argument is to work. From a Kierkegaardian perspective, to place this sort of value in humanity is problematic since (...) it threatens to make the relation between individuals too claustrophobic. Finally, we explore the possibility of a rival approach, in which we should view others as ethically significant because they too are related to the kind of ‘third’ which Kierkegaard argues is needed to bring stability to the structure of the self. In this way, we claim, a different and more successful transcendental argument to the value of humanity can be found in the work of Kierkegaard. (shrink)

Chalmers suggests that, if a Singularity fails to occur in the next few centuries, the most likely reason will be 'motivational defeaters' i.e. at some point humanity or human-level AI may abandon the effort to create dramatically superhuman artificial general intelligence. Here I explore one plausible way in which that might happen: the deliberate human creation of an 'AI Nanny' with mildly superhuman intelligence and surveillance powers, designed either to forestall Singularity eternally, or to delay the Singularity until (...) class='Hi'>humanity more fully understands how to execute a Singularity in a positive way. It is suggested that as technology progresses, humanity may find the creation of an AI Nanny desirable as a means of protecting against the destructive potential of various advanced technologies such as AI, nanotechnology and synthetic biology. (shrink)

Proposals to make us smarter than the greatest geniuses or to add thousands of years to our life spans seem fit only for the spam folder or trash can. And yet this is what contemporary advocates of radical enhancement offer in all seriousness. They present a variety of technologies and therapies that will expand our capacities far beyond what is currently possible for human beings. In _Humanity's End,_ Nicholas Agar argues against radical enhancement, describing its destructive consequences. Agar examines the (...) proposals of four prominent radical enhancers: Ray Kurzweil, who argues that technology will enable our escape from human biology; Aubrey de Grey, who calls for anti-aging therapies that will achieve "longevity escape velocity"; Nick Bostrom, who defends the morality and rationality of enhancement; and James Hughes, who envisions a harmonious democracy of the enhanced and the unenhanced. Agar argues that the outcomes of radical enhancement could be darker than the rosy futures described by these thinkers. The most dramatic means of enhancing our cognitive powers could in fact kill us; the radical extension of our life span could eliminate experiences of great value from our lives; and a situation in which some humans are radically enhanced and others are not could lead to tyranny of posthumans over humans. (shrink)

The American Recovery and Reinvestment Act of 2009 (ARRA) required healthcare providers in the United States to adopt and demonstrate meaningful use of electronic health records (EHRs) by January 1, 2014. In many ways, EHRs mark a notable improvement over paper medical records as they are more easily accessible and allow for electronic searching and sharing of medical history. However, as EHRs have become mandated by ARRA, many nurses now rely upon computers far more heavily during nurse–patient interactions, thereby decreasing (...) the level of direct interpersonal communication between the two. There is evidence that eye contact between nurses and patients positively affects patient satisfaction. Above and beyond the issue of patient satisfaction is the more basic ethical issue of respecting the patient as a person. The author argues that the templates used in electronic health systems have the possibility of eroding the respect for humanity that is the hallmark of nurse–patient relationships, as signalled by the American Nurses Association’s first principle in their Code of Ethics. Using concepts from philosophers Martin Heidegger and Emmanuel Levinas, the author provides guidance as to what an ethical interaction between nurse and patient should look like in an age of EHRs. (shrink)

ABSTRACT This article is a response to contributions by Tina Rulli and Jay Wallace to a symposium on my book Why Worry about Future Generations? I respond to questions Rulli raises about my ‘Value Dependence Thesis' and about the status of ‘meliorative projects’. I respond to questions Wallace raises about the nature of humanity as an object of love and attachment. I also address points he makes about the relation between reasons of beneficence and the attachment-independent reasons provided by (...) the value of humanity. (shrink)

During the European Renaissance, scholars and members of the bourgeoisie showed a stronginterest in practical philosophy, namely ethics and politics. This shift was expressed in works that described ideal societies, also known as utopias. Meanwhile, the Renaissance philosophy of nature, influenced by Late Ancient philosophy and mysticism, imposed a new worldview, according to which nature was seen as a living entity. Renaissance political thinkers attempted to imbue their socio-political visions with a sense of natural philosophy. A principal idea in utopian (...) literature is the strong presence of science, a key factor in the transformation of nature. In its search for the ideal political order, humanity was not content with maximising nature’s benefits but envisioned creating a new nature, one that better served the socio-political ideals of the Renaissance and the early modern era. I would like to argue that the prominent role of technocracy in sixteenth- and seventeenth-century utopias led gradually to the disruption and perversion of nature. Despite of the intentions of the utopian thinkers, their views on nature –which range from the unconditional respect to nature to its advancement through science – encouraged finally the mastery of nature, because they connected the socio-political progress with the exploitation of nature and the control of natural forces. In particular, a discussion on the relationship between humanity, nature and science in Renaissance utopian thought can shed some light on how early technocracy progressively led to the ravaging of nature. Departing from the major Renaissance philosophers’ all-encompassing perspective, political philosophers of the time, especially those who contributed to utopian literature, predominantly viewed nature as an instrument at the disposal of humanity and its science – a playground for human inventiveness and resourcefulness. With their works, they provided a new rationale, non-religious this time that defended humanity’s full exploitation of nature. (shrink)

Humanity is confronted by immense global problems. In order to learn how to tackle them we need a new kind of academic inquiry, rationally organized and devoted to helping us resolve our problems of living in increasingly cooperatively rational ways.

Name any valued human trait—intelligence, wit, charm, grace, strength—and you will find an inexhaustible variety and complexity in its expression among individuals. Yet we insist that such diversity does not provide grounds for differential treatment at the most basic level. Whatever merit, blame, praise, love, or hate we receive as beings with a particular past and a particular constitution, we are always and everywhere due equal respect merely as persons. -/- But why? Most who attempt to answer this question appeal (...) to the idea that all human beings possess an intrinsic dignity and worth—grounded in our capacities, for example, to reason, reflect, or love—that raises us up in the order of nature. Andrea Sangiovanni rejects this predominant view and offers a radical alternative. -/- To understand our commitment to basic equality, Humanity without Dignity argues that we must begin with a consideration not of equality but of inequality. Rather than search for a chimerical value-bestowing capacity possessed to an equal extent by each one of us, we ought to ask: Why and when is it wrong to treat others as inferior? Sangiovanni comes to the conclusion that our commitment to moral equality is best explained by a rejection of cruelty rather than a celebration of rational capacity. He traces the impact of this fundamental shift for our understanding of human rights and the norms of anti-discrimination that underlie it. (shrink)

Normal 0 false false false EN-US X-NONE X-NONE MicrosoftInternetExplorer4 This paper builds upon an essay I published in Cosmos and History in June of 2014, in which nonexistence is seen as the engine, axis and source of existence. 1 Here I propose a speculative bottom-up theory of everything originating from nothing, including how top-down theories, such as general relativity and quantum mechanics, might approximate my instinct. I share how any one can intuitively experience scientific theories. Normal 0 false false false (...) EN-US X-NONE X-NONE. (shrink)

Debating Humanity explores sociological and philosophical efforts to delineate key features of humanity that identify us as members of the human species. After challenging the normative contradictions of contemporary posthumanism, this book goes back to the foundational debate on humanism between Jean-Paul Sartre and Martin Heidegger in the 1940s and then re-assesses the implicit and explicit anthropological arguments put forward by seven leading postwar theorists: self-transcendence, adaptation, responsibility, language, strong evaluations, reflexivity and reproduction of life. Genuinely interdisciplinary and (...) boldly argued, Daniel Chernilo has crafted a novel philosophical sociology that defends a universalistic principle of humanity as vital to any adequate understanding of social life. (shrink)

This book posits three ethical principles by which the concept of equal worth can be used in a practical manner to resolve conflicts and wars. Shamoo argues that once the principle of equal worth is adopted in foreign policy, humanity will be able to achieve peace.

ABSTRACT In Why Worry about Future Generations?, Samuel Scheffler argues that we typically love humanity, and that this attachment gives us reasons to care about future generations. The paper explores this idea with an eye to understanding better the sense in which humanity is an object of attachment. The paper argues that the humanity we love should be understood in an enriched rather than a reductively biological sense, as a species that has historically sustained a complex set (...) of cultural and personal meanings. Caring about this object will lead us to be concerned about future generations. But these reasons of love should not be understood as reasons to be concerned directly about the fate of individual future people. The paper concludes with some reflections about the attachment-independent value of humanity in the enriched sense, distinguishing between relational and non-relational interpretations of this independent value. (shrink)