Results for 'John Paetsch'

956 found
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  1.  21
    Illicit Continuities: The Riemannian Monstrosity at the Heart of Deleuze's Bergsonism.John Paetsch - 2018 - Deleuze and Guattari Studies 12 (3):336-352.
    Why would Deleuze condemn the dialectic of the One and the Many? It is not simply to replace one set of categories with another. Rather, it is to make differential topology safe for the philosophy of time. If Deleuze affirms pure multiplicity, it is to overcome Henri Bergson's prohibition upon using mathematics to inquire into time. How else could Deleuze justify his monstrous identification of ‘continuous multiplicities’ with Riemannian manifolds?
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  2.  23
    The Noise of Time.John Paetsch - 2021 - Deleuze and Guattari Studies 15 (3):343-362.
    The ‘I’ fractured by time – if Deleuze returns repeatedly to this seemingly minor moment in Kant's system, it is not simply to sound anew the theme of ‘difference’. No, Deleuze turns to this ‘interior drama’ for the same reason that Kant, in the Opus Postumum, returns to it: it presents the most direct passage from ‘interior’ to ‘exterior’. But Kant's late complication of the transcendental field undermines several of his most cherished theses – in particular, the fixity of the (...)
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  3. Enhancing Evolution: The Ethical Case for Making Better People.John Harris - 2007 - Princeton University Press.
    In Enhancing Evolution, leading bioethicist John Harris dismantles objections to genetic engineering, stem-cell research, designer babies, and cloning and makes an ethical case for biotechnology that is both forthright and rigorous. Human enhancement, Harris argues, is a good thing--good morally, good for individuals, good as social policy, and good for a genetic heritage that needs serious improvement. Enhancing Evolution defends biotechnological interventions that could allow us to live longer, healthier, and even happier lives by, for example, providing us with (...)
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  4.  30
    How to Be Good: The Possibility of Moral Enhancement.John Harris - 2016 - Oxford: Oxford University Press UK.
    Knowing how to be good, or knowing how to go about trying to be good, is of immense theoretical and practical importance. And what goes for trying to be good oneself, goes also for trying to provide others with ways of being good, and for trying to make them good whether they like it or not. This is what is meant by 'moral enhancement'. John Harris explores the many proposed methodologies or technologies for moral enhancement: traditional ones like good (...)
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  5. Epistemic dependence.John Hardwig - 1985 - Journal of Philosophy 82 (7):335-349.
    find myself believing all sorts 0f things for which I d0 not possess evidence: that smoking cigarettes causes lung cancer, that my car keeps stalling because the carburetor needs LO be rebuilt, that mass media threaten democracy, that slums cause emotional disorders, that my irregular heart beat is premature ventricular contraction, that students} grades are not correlated with success in the ncmacadcmic world, that nuclear power plants are not safe (enough) . . . The list 0f things I believe, though (...)
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  6. Moral enhancement and freedom.John Harris - 2010 - Bioethics 25 (2):102-111.
    This paper identifies human enhancement as one of the most significant areas of bioethical interest in the last twenty years. It discusses in more detail one area, namely moral enhancement, which is generating significant contemporary interest. The author argues that so far from being susceptible to new forms of high tech manipulation, either genetic, chemical, surgical or neurological, the only reliable methods of moral enhancement, either now or for the foreseeable future, are either those that have been in human and (...)
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  7. Morality and the Theory of Rational Behavior.John Harsanyi - 1977 - Social Research: An International Quarterly 44 (4):623-656.
  8. Cardinal welfare, individualistic ethics, and interpersonal comparisons of utility.John C. Harsanyi - 1955 - Journal of Political Economy 63 (4):309--321.
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  9.  44
    Matrilineal inheritance: New theory and analysis.John Hartung - 1985 - Behavioral and Brain Sciences 8 (4):661-670.
    In most cultures, extramarital sex is highly restricted for women. In most of those cultures, men transfer wealth to their own sons. In some cultures extramarital sex is not highly restricted for women, and in most of those cultures, men transfer wealth to their sisters' sons. Inheritance to sisters' sons ensures a man's biological relatedness to his heirs, and matrilineal inheritance has been posited as a male accommodation to cuckoldry—a paternity strategy—at least since the 15th century. However, longitudinal analysis of (...)
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  10. Clones, Genes, and Immortality: Ethics and the Genetic Revolution.John Harris - 1998 - Oxford University Press.
    In this retitled and revised version of Harris's original text Wonderwoman and Superman, the author discusses the ethics of human biotechnology and its implications relative to human evolution and destiny.
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  11. Is There a Duty to Die?John Hardwig - 1997 - Hastings Center Report 27 (2):34-42.
    When Richard Lamm made the statement that old people have a duty to die, it was generally shouted down or ridiculed. The whole idea is just too preposterous to entertain. Or too threatening. In fact, a fairly common argument against legalizing physician-assisted suicide is that if it were legal, some people might somehow get the idea that they have a duty to die. These people could only be the victims of twisted moral reasoning or vicious social pressure. It goes without (...)
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  12. Germline Manipulation and Our Future Worlds.John Harris - 2015 - American Journal of Bioethics 15 (12):30-34.
    Two genetic technologies capable of making heritable changes to the human genome have revived interest in, and in some quarters a very familiar panic concerning, so-called germline interventions. These technologies are: most recently the use of CRISPR/Cas9 to edit genes in non-viable IVF zygotes and Mitochondrial Replacement Therapy the use of which was approved in principle in a landmark vote earlier this year by the United Kingdom Parliament. The possibility of using either of these techniques in humans has encountered the (...)
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  13. ‘Ethics is for bad guys!’ Putting the ‘moral’ into moral enhancement.John Harris - 2012 - Bioethics 27 (3):169-173.
  14. Germline Modification and the Burden of Human Existence.John Harris - 2016 - Cambridge Quarterly of Healthcare Ethics 25 (1):6-18.
  15. Enhancements Are A Moral Obligation.John Harris - 2009 - In Nick Bostrom & Julian Savulescu, Human Enhancement. Oxford University Press.
    Sobre Filosofia clinica e Reflexões sobre o que é o humano.
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  16. Ignorance, information and autonomy.John Harris & Kirsty Keywood - 2001 - Theoretical Medicine and Bioethics 22 (5):415-436.
    People have a powerful interest in geneticprivacy and its associated claim to ignorance,and some equally powerful desires to beshielded from disturbing information are oftenvoiced. We argue, however, that there is nosuch thing as a right to remain in ignorance,where a right is understood as an entitlementthat trumps competing claims. This doesnot of course mean that information must alwaysbe forced upon unwilling recipients, only thatthere is no prima facie entitlement to beprotected from true or honest information aboutoneself. Any claims to be (...)
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  17. Moral progress and moral enhancement.John Harris - 2012 - Bioethics 27 (5):285-290.
  18. Extending human lifespan and the precautionary paradox.John Harris & Søren Holm - 2002 - Journal of Medicine and Philosophy 27 (3):355 – 368.
    This paper argues that a precautionary approach to scientific progress of the sort advocated by Walter Glannon with respect to life-extending therapies involves both incoherence and irresolvable paradox. This paper demonstrates the incoherence of the precautionary approach in many circumstances and argues that with respect to life-extending therapies we have at present no persuasive reasons for a moratorium on such research.
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  19. Bayesian decision theory, rule utilitarianism, and Arrow's impossibility theorem.John C. Harsanyi - 1979 - Theory and Decision 11 (3):289-317.
  20. Essays on Ethics, Social Behavior, and Scientific Explanation.John C. Harsanyi - 1979 - Revue de Métaphysique et de Morale 84 (2):264-265.
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  21.  27
    God's Command.John E. Hare - 2015 - Oxford: Oxford University Press.
    This work is an exploration of divine command theory, which is the theory that what makes something morally obligatory is that God commands it.
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  22. Is Gene therapy a form of eugenics?John Harris - 1993 - Bioethics 7 (2-3):178-187.
  23.  86
    Moral Blindness – The Gift of the God Machine.John Harris - 2016 - Neuroethics 9 (3):269-273.
    The continuing debate between Persson and Savulescu and myself over moral enhancement concerns two dimensions of a very large question. The large question is: what exactly makes something a moral enhancement? This large question needs a book length study and this I provide in my How to be Good, Oxford 2016.. In their latest paper Moral Bioenhancement, Freedom and Reason take my book as their point of departure and the first dimension of the big question they address is one that (...)
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  24. Is there a duty to die?: and other essays in bio-ethics.John Hardwig - 2000 - New York: Routledge. Edited by Nat Hentoff.
    Amid the controversies surrounding physician-assisted suicides, euthanasia, and long-term care for the elderly, a major component in the ethics of medicine is notably absent: the rights and welfare of the survivor's family, for whom serious illness and death can be emotionally and financially devastating. In this collection of eight provocative and timely essays, John Hardwig sets forth his views on the need to replace patient-centered bioethics with family-centered bioethics. Starting with a critique of the awkward language with which philosphers (...)
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  25. Bayesian decision theory, subjective and objective probabilities, and acceptance of empirical hypotheses.John C. Harsanyi - 1983 - Synthese 57 (3):341 - 365.
    It is argued that we need a richer version of Bayesian decision theory, admitting both subjective and objective probabilities and providing rational criteria for choice of our prior probabilities. We also need a theory of tentative acceptance of empirical hypotheses. There is a discussion of subjective and of objective probabilities and of the relationship between them, as well as a discussion of the criteria used in choosing our prior probabilities, such as the principles of indifference and of maximum entropy, and (...)
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  26.  58
    A paradox of multicultural societies.John Harris - 1982 - Journal of Philosophy of Education 16 (2):223–233.
    John Harris; A Paradox of Multicultural Societies, Journal of Philosophy of Education, Volume 16, Issue 2, 30 May 2006, Pages 223–233, https://doi.org/10.1111/j.
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  27. A Debate about Moral Enhancement.John Harris & Julian Savulescu - 2015 - Cambridge Quarterly of Healthcare Ethics 24 (1):8-22.
  28.  67
    Acceptance of empirical statements: A Bayesian theory without cognitive utilities.John C. Harsanyi - 1985 - Theory and Decision 18 (1):1-30.
  29.  50
    Combatting covid-19. Or, “all persons are equal but some persons are more equal than others”?John Harris - forthcoming - Cambridge Quarterly of Healthcare Ethics:1-9.
    Vaccines, when available, will prove to be crucial in the fight against Covid-19. All societies will face acute dilemmas in allocating scarce lifesaving resources in the form of vaccines for Covid-19. The author proposes The Value of Lives Principle as a just and workable plan for equitable and efficient access. After describing what the principle entails, the author contrasts the advantage of this approach with other current proposals such as the Fair Priority Model.
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  30. Evidence, testimony, and the problem of individualism — a response to Schmitt.John Hardwig - 1988 - Social Epistemology 2 (4):309 – 321.
  31.  49
    Bioethics.John Harris (ed.) - 2001 - Oxford University Press.
    Framed with a substantial introduction by the editor, this new book brings together the key articles written on bioethics over recent years. Subjects covered include the beginnings of life, the end of life, quality of life, value of life, future generations, and professional ethics.
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  32.  54
    How To Welcome New Technologies.John Harris - 2017 - Cambridge Quarterly of Healthcare Ethics 26 (1):166-172.
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  33. Ethics in terms of hypothetical imperatives.John C. Harsanyi - 1958 - Mind 67 (267):305-316.
  34.  47
    Justice and Equal Opportunities in Health Care.John Harris - 1999 - Bioethics 13 (5):392-404.
    The principle that each individual is entitled to an equal opportunity to benefit from any public health care system, and that this entitlement is proportionate neither to the size of their chance of benefitting, nor to the quality of the benefit, nor to the length of lifetime remaining in which that benefit may be enjoyed, runs counter to most current thinking about the allocation of resources for health care. It is my contention that any system of prioritisation of the resources (...)
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  35.  69
    ... How Narrow the Strait!John Harris - 2014 - Cambridge Quarterly of Healthcare Ethics 23 (3):247-260.
    This article explores the consequences of interventions to secure moral enhancement that are at once compulsory and inescapable and of which the subject will be totally unaware. These are encapsulated in an arresting example used by Ingmar Perrson and Julian Savulescu concerning a “God machine” capable of achieving at least three of these four objectives. This article demonstrates that the first objective—namely, moral enhancement—is impossible to achieve by these means and that the remaining three are neither moral nor enhancements nor (...)
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  36. Does reason tell us what moral code to follow and, indeed, to follow any moral code at all?John C. Harsanyi - 1985 - Ethics 96 (1):42-55.
  37.  5
    Intimations of immortality: the ethics and justice of life-extending therapies.John Harris - 2002 - New York, NY: International Longevity Center-USA.
  38.  23
    Aristotelianism, Pegis, and the Summa contra Gentiles, II, 56.John Yardan - 1961 - New Scholasticism 35 (3):369-372.
  39.  53
    F. C. S. Schiller's pragmatism and british empiricism.John W. Yolton - 1950 - Philosophy and Phenomenological Research 11 (1):40-57.
  40.  39
    History and meta-history.John W. Yolton - 1954 - Philosophy and Phenomenological Research 15 (4):477-492.
  41.  24
    Ideas and Concepts. Julius R. Weinberg. Milwaukee: Marquette University Press. 1970. Pp. ii, 48. $2.50.John W. Yolton - 1971 - Dialogue 10 (2):349-353.
  42.  29
    Locke and Burnet.John W. Yolton - 1983 - Philosophical Books 24 (3):144-147.
  43. Objectivity of Content.John W. Yolton - forthcoming - Proceedings of the Aristotelian Society.
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  44.  42
    Professor Malcolm on St Anselm, Belief, and Existence.John W. Yolton - 1961 - Philosophy 36 (138):367-370.
  45.  15
    Philosophy, religion, and science in the seventeenth and eighteenth centuries.John W. Yolton (ed.) - 1990 - Rochester, N.Y.: University of Rochester Press.
    There are two main groups of essays in this volume. The first centres on Locke's theories of religion and their relation to contemporary scientific thought and the work of Descartes, Leibniz and Hume. The second group explores the relation between biology and physiology, and the science of man.
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  46.  28
    Sense-Perception and Matter.John W. Yolton - 1954 - Philosophical Review 63 (2):263.
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  47.  14
    The philosophy of dr. Samuel Clarke and its critics.John W. Yolton - 1977 - Philosophical Books 18 (1):19-20.
  48.  23
    Proactive inhibition in short-term retention of pictures.John C. Yuille & Charles Fox - 1973 - Journal of Experimental Psychology 101 (2):388.
  49.  3
    Shaping a personal myth to live by.John R. Yungblut - 1991 - Rockport, Mass.: Element.
    Will enable the ordinary person to discover his or her own unique life myth and live it from moment to moment.
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  50.  25
    Organisme et corps organique de Leibniz à Kant by François Duchesneau.John H. Zammito - 2019 - Journal of the History of Philosophy 57 (4):762-763.
    The principle of "organism"—of intrinsic and dynamic unity—and the existence of "organized bodies"—of living things—in the physical world represented crucial preoccupations for philosophers of nature and experimental naturalists across the eighteenth century. How to make sense of these in a manner consistent with a unified scientific understanding of the physical world became the inevitable challenge that accompanied these recognitions. In just this theoretical enterprise, Leibniz emerges to historical scrutiny as an indispensable and pervasive influence. Thus, we are very fortunate to (...)
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