The last 10 years has seen the development and deployment of new biotechnologies not just as potential treatments but also as potential enhancements. The definition and differentiation of treatment from enhancement is an ongoing clinical, ethical and social debate that ranges across a proliferating number of convergent technologies. Many of these innovations will ‘come-on-line’ as present generations of young people will be reaching adulthood and considering parenthood. This paper reports on a project that explored the possibilities for human enhancement with (...) young people in order to gather their attitudes towards enhancement and the types of arguments/reasoning they employ when thinking about the possibilities and the techniques. The project focused on if/how distinctions are made between treatment and enhancement, between the different techniques that might be used for enhancement and perceptions of risks and benefits. The young people’s viewpoints, their methods of reasoning and underlying values are compared with those of bioethicists writing on the topic. (shrink)

Decision-making depends on bringing evidence together with values: decision theory for example employs probabilities and utilities; health economic decisions employ measures such as quality of life. The hypothesis guiding this chapter is that bringing evidence together with values in clinical decision-making requires an exercise of phronesis. Our aim however is not to justify our guiding hypothesis. It is rather to outline an account of phronesis that is in principle fit for the purposes of clinical decision-making if our guiding hypothesis is (...) correct. The chapter has three sections. Section 1 describes the growing gap between evidence and values in clinical decision-making: the missing link, we suggest, required to bridge this gap, is an appropriate account of phronesis. Section 2 provides an initial characterisation of the required account of phronesis via Michael Polanyi’s twin stipulation on the nature of tacit knowledge. Section 3 then fills out the required account using John McDowell’s characterisation of phronesis as a situation specific but at the same time conceptually structured form of practical discernment. A McDowellian account of phronesis, we argue, in satisfying Polanyi’s twin stipulation, provides an in-principle bridge between evidence and values. We conclude with a note on some of the further requirements if the gap is to be bridged not only in principle but in practice too. (shrink)

Nach vielen gegenwärtigen Wissenschaftstheoretikern ist die Wissenschaftstheorie des Logischen Empirismus, wie sie in den Schriften von Carnap, Russell, Reichenbach und Hempel vertreten wird, durch die neue Wissenschaftstheorie wesentlich verbessert worden, wie sie von Hanson, Polanyi, Toulmin und Kuhn entwickelt worden ist. Aber keiner der letzteren Gegner des Logischen Empirismus hat im Detail die Erkenntnistheorie herausgearbeitet, welche der neuen Wissenschaftstheorie zugrundeliegt. Kürzlich jedoch hat Harold I. Brown, in Perception, Theory and Commitment · The New Philosophy of Science , eine klare (...) Formulierung dieser neuen, consensualen Erkenntnistheorie vorgelegt. In dem vorliegenden Artikel entwickele und bewerte ich die Ansichten von Brown und Kuhn als Repräsentanten der neuen Erkenntnistheorie. Alles in allem begründe ich, daß die neue Erkenntnistheorie bestenfalls eine äußerst unvollständige Alternative zur logisch-empiristischen Erkenntnistheorie liefert. (shrink)

"The last third of the twentieth century," Gerard Hauser writes, was marked by "a flurry of intellectual work aimed at theorizing rhetoric in new terms" (2001, 1). The year 1958 was key in this flurry, with five major works appearing on a rhetorically inflected philosophy and theory of argumentation: Hannah Arendt's The Human Condition (on the relationship between the vita contemplativa and vita activa); Michael Polanyi's Personal Knowledge (on the role of tacit knowledge, emotion, and commitment in science); Stephen (...) Toulmin's Uses of Argument (on the use of argument in nonformal contexts); Walter Ong's Ramus, Method, and the Decay of Dialogue: From the Art of Discourse to the Art of Reason (on the history of the .. (shrink)

Chrisoula Andreou argues that the predominant factor in the exalted and worldly views of human thriving involves a psychological measure of relative deprivation or advantage in relation to social competitors. This is the 'no avail' thesis: promoting self-sacrifice for the sake of conservation, in-and-of-itself, will remain ineffective as environmental policy. However, Andreou sets aside, to some extent, the applicability of philosophical discourse on happiness and human thriving, which is where this commentary is directed. Specifically, Aristotle's insights on social prestige (exousia) (...) being attained through philanthropy is discussed as a counter-narrative to present day materialist culture. For Aristotle, the Hellenic mentality was not to be of exclusionary competition but rather strengthening the community through competitive social power aimed at mutually enriching philia. This model provides a provocative case-study for insight on redirecting competitive human nature toward other ends. Additional supporting analysis is also provided on the emergence of the modern market economy using the works of economic historian Karl Polanyi. (shrink)

The Incarnate Ground of Christian Faith is addressed precisely to the epistemological questions posed by postmodernity. It begins by issuing an extended critique of one of the major approaches to pastoral theology and Christian education--Thomas Groome's Shared Praxis Approach. Martin's incisive analysis of shared praxis concludes that its implicit subjectivism and pedagogical narrowness cannot lend intellectual plausibility to the Christian faith among a postmodern generation. For an alternative vision of a holistic and plausible faith, Martin points in a different direction, (...) to an incarnational epistemology in which science and theology discover deep resonance in each other. The main features of this epistemological framework are developed by integrating the perspectives of scientist/philosopher Michael Polanyi and theologian Thomas F. Torrance. The resulting synthesis preserves the integrity of science and theology as distinct yet inherently related ways of making sense of the world, the purpose of which is to participate more fully in the world. The main thrust of the book is that a vibrant faith incarnationally grounded in experience and clarified theologically intensifies personal and social expressions of ecclesial life. In the midst of widespread confusion, conflict, and oppression in contemporary societies, Christians' faith in and commitment to the church's sacramental ministry of love and reconciliation could not be in greater demand. (shrink)

In _Michael Polanyi and His Generation_, Mary Jo Nye investigates the role that Michael Polanyi and several of his contemporaries played in the emergence of the social turn in the philosophy of science. This turn involved seeing science as a socially based enterprise that does not rely on empiricism and reason alone but on social communities, behavioral norms, and personal commitments. Nye argues that the roots of the social turn are to be found in the scientific culture and (...) political events of Europe in the 1930s, when scientific intellectuals struggled to defend the universal status of scientific knowledge and to justify public support for science in an era of economic catastrophe, Stalinism and Fascism, and increased demands for applications of science to industry and social welfare. At the center of this struggle was Polanyi, who Nye contends was one of the first advocates of this new conception of science. Nye reconstructs Polanyi’s scientific and political milieus in Budapest, Berlin, and Manchester from the 1910s to the 1950s and explains how he and other natural scientists and social scientists of his generation—including J. D. Bernal, Ludwik Fleck, Karl Mannheim, and Robert K. Merton—and the next, such as Thomas Kuhn, forged a politically charged philosophy of science, one that newly emphasized the social construction of science. (shrink)

n this paper I venture to bring out and disclose an element of faith at the heart of the kind of critical inquiry that we encourage and foster in philosophy with children. It is clearly distinct from doubt, the kind of doubt we customarily associate with what makes critical thinking critical, but, properly understood, it grants to doubt and critical reflection essential roles in the process. What I mean by “faith” in this connection may be understood as trust and confidence (...) in the process of thoughtful inquiry. Our coming to recognize the centrality of faith in this sense within philosophy with children may entail some changes in our thinking about where philosophy with children fits into the larger cultural movements of our time and as well about how involvement in philosophy with children bears upon the beliefs and traditions of the sub-cultural backgrounds of children who participate. I should make clear that my perspective is informed by the philosophical insights of Michael Polanyi into what he calls the tacit dimension of all kinds of knowing, even the most rigorous and formal, especially considering knowing as an ongoing process. Polanyi focuses a great deal on what he speaks of as “the fiduciary [i.e., faith] coefficient of our knowing” – indeed, of all explicit propositions we may happen to entertain or hold. He takes as his paradigm of knowing the anticipation of an approaching discovery, whether in the natural sciences or in other areas. I will also relate my discussion to the well-known controversy between W. K. Clifford’s “The Ethics of Belief” and William James’ “The Will to Believe.” I contend that James’ most important point in that controversy has much more to do with general epistemology than philosophy of religion. (shrink)

The relevance of the research topic is that various approaches are analyzed on the essence of globalization, which is represented as an objective, qualitatively new process of internationalization and integration of all fields of activity of the modern civilizational structure. Analysis of the literature. The works of A. Appadarui, Z. Bauman, U. Beck, Z. Bzezhinski, F. Braudel, I. Wallerstein, E. Giddens, P. Drucker, M. Castells, T. Levitt, I. Tirikyan, K. Waite, F. Fernandez-Armestro, S. Huntington. In the post-Soviet space, the (...) ideas of globalization were developed in the works of V. Inozemtsev, V. Stepin, A. Chumakov, P. Vodopyanova, V. Voronkova, O. Punchenko, A. Zelenkova, C. Kirvel, A. Lazarevich, V. Nikitenko, A. Sosnin, A.Utkin and many others. The aim of the article is to concretize the concept of “globalization”, and also through the analysis of tectonic shifts in the world sociological system, to represent the main socio-political, cultural and civilizational dimensions of this concept. Research objectives - in the context of the stated goal, the essence of the social dynamics of a globalizing world is revealed. Research Methodology. The methodology is based on an integrated approach, due to its interdisciplinary nature. The result of the study. Sociodynamics is revealed as the process of its deployment in time and space in conjunction with the social organization of social organization, as well as with social changes and upheavals affecting the progressive course of its development. The contradictory nature of globalization has been proved, its brilliance and poverty are revealed with specific examples. The whole range of problems of globalization as a multidimensional phenomenon is actualized. The reasons that prevented the implementation of the concept of Western ideologists about building a unipolar world and the creation of a single governing body under the auspices of the United States are revealed. Sociodynamics of the global world, in the context of the goal set, is reflected through the prism of the financial and economic dimension; through the formation of frontiers, fraught with the charge of aggravation, instability, risks, dynamic chaos. Conclusions. The mechanisms of regulation of the emerging chaos in social relations - threats, sanctions, crisis fluctuations, the use of “soft power”, conflicts, etc. are substantiated. Such dimensions of sociodynamics as environmental and demographic are described, the negativity of their development at the present stage is revealed. (shrink)

My aim in this paper is to re-examine specialization in science. I argue that we need to acknowledge the role that conceptual changes can play in the creation of new specialties. Whereas earlier sociological accounts focus on social and instrumental changes as the cause of the creation of new specialties, I argue that conceptual changes play an important role in the creation of some scientific specialties. Specifically, I argue that conceptual developments played an important role in the creation of both (...) endocrinology and virology. (shrink)

Open peer commentary on the article “The Banathy Conversation Methodology” by Gordon Dyer, Jed Jones, Gordon Rowland & Silvia Zweifel. Upshot: I compare two closely related methodologies: the Banathy Conversation Methodology and Structured Dialogic Design (or Structured Democratic Dialogue, SDD.

A partir de son apparemment étrange observation d'une influence cachée des étoiles sur l'action humaine une attentive reconsidération du concept de l'actus humanus de Saint Thomas dans la Prima Secundae révèle une vue plus ample des processus internes à l'agent humain qui contribuent à la spécification individuelle de l'action humaine et, donc, de la liberté humaine. Il semble que parmi les adeptes de la théorie thomiste de l'action, l'influence importante que l'appétit sensible peut exercer en cette direction, tout en restant (...) entièrement caché aux actes conscients de l'intellect et de la volonté de la personne, n'a pas été reconnue jusqu'aujourd'hui. Dans sa théorie de l'action Saint Thomas fournit un cadre solide pour une réflexion ultérieure sur l'influence de l'inconscient dynamique sur la liberté et pour une intégration critique interdisciplinaire des intuitions valides de la psychologie des profondeurs. En plus, il semble que la redécouverte de son concept plus large de l'actus humunus rende possible de repenser à profit certains éléments classique de son éthique. (shrink)

Aristotle claims man is a political animal and that the polis exists by nature. Taking literally his analogy between the legislator and the craftsman, Aristotle's critics contend that he 'blunders' because the polis is artificial, devised by a legislator/founder and imposed on a people. We defend Aristotle's claims by showing, first, how Aristotle's claim that man is by nature an animal possessing logos -- speech/reason -- grounds his account of the natural development of the polis out of the earliest partnerships (...) (which the critics concede are natural); second, that the person who first brought people together in a polis may well have done so without realizing the scope of his actions; and, finally, that the developmental process is clearly one of praxis (action), not poisis (making, the imposition of a form on matter). Aristotle's claims are evidenced by the Homeric hero Philoctetes, whom one critic takes to disprove Aristotle's theses. (shrink)