The paper presents the basic data about the life of Fritz Jahr , the German teacher and theologian who, for the first time in history, in an article from 1927, used the term ‘bio-ethics’ and proposed a concept of a new discipline based upon the “bioethical imperative” – a revision of the Kantian categorical imperative, extended onto animals and plants. While some data, however, about the publications by Fritz Jahr have been known , the biographical background of Jahr was completely (...) unexplored as yet. The present paper briefly investigates also the chronology of the discovery of Jahr’s work in about 1997, shifting the date and the location of the conception of bioethics for about half a century back and from one continent to the other. (shrink)

L’article présente les informations essentielles sur la vie de Fritz Jahr , enseignant et théologien allemand, qui a été le premier dans l’histoire à utiliser, dans un article de 1927, le terme « bioéthique » et qui a proposé le concept d’une nouvelle discipline fondée sur l’ « impératif bioéthique », une révision de l’impératif catégorique de Kant élargi aux animaux et aux plantes. Si quelques informations sur les publications de Fritz Jahr sont déjà connues – 18 articles ont été (...) identifiés jusqu’à présent – le contexte biographique demeure complètement inexploré. Également, cette étude examine brièvement la chronologie de la découverte de l’oeuvre de Jahr , déplaçant la date et l’endroit de la fondation de la bioéthique à environ un demisiècle plus tôt et d’un continent à un autre. (shrink)

A little bit more than twenty years ago, the attention of bioethics community was attracted by the discovery of the work of Fritz Jahr (1895-1953), a theologian and teacher from Halle (Germany), who had conceived both the term and the discipline of bioethics (Bio-Ethik, 1926) by broadening Kant’s categorical imperative onto animals and plants. Today, dozens of papers deal with Jahr’s bioethics ideas, but his work related to other topics remains almost unknown. In the present paper, we address Jahr’s article (...) from 1930, devoted to education ("Gesinnungsdiktatur oder Gedenkfreiheit? Gedanken über eine liberale Gestaltung des Gesinnungsunterrichts" [Dictatorship of worldview or freedom of thought? Considerations on the liberal structuring of teaching of attitudes]). In the article, published in Die neue Erziehung, Jahr advocates a set of ten quite progressive and free-minded principles, including objectivity, pluriperspectivism (verschiedene Gesinnungseinstellungen), tollerant dialogue, autonomy, rationalism, liberalism, and democratization of education system and of the development of worldview at school. We devote particular attention to the comparison of Jahr’s ideas to the doctrine of Pietism and August Hermann Francke, who established the Foundation in which Jahr spent a significant part of his life, first as a student, and later as a teacher. (shrink)

Background In 1926, Fritz Jahr described bio-ethics (German: bio-ethik) as “the assumption of moral obligations not only towards humans, but towards all forms of life.” Jahr summarized his philosophy by declaring, “Respect every living being on principle as an end in itself and treat it, if possible, as such!.” Bioethics was thus originally an ethical system concerned with the “problems of interference with other living beings… and generally everything related to the balance of the ecosystem” according to the 1978 Encyclopedia (...) of Bioethics. This definition was predicated on the work of Fritz Jahr, Menico Torchio, and Van Rensselaer Potter. Methods In order to proceed with depthful analysis of the origin and major bioethical flare up, we will use critical analysis of existing literature, followed by a study trip to relevant bioethical localities (collecting photo and other documentations regarding Menico Torchio). Results While Jahr and Potter are typically given intellectual credit for developing the field of bioethics, the eco-ethical contributions of Menico Torchio have been forgotten.This article will first trace the origins of “bioethics” – now commonly bifurcated into “biomedical ethics” and “environmental bioethics.” The former was developed by Tom Beauchamp from the Philosophy Department and James Childress of the Religious Studies department at Georgetown University and is based on principlism, with a narrow focus on medical settings. The latter addresses the environmental impact of the medical industry and climate change health hazards. Second, we will present a panorama of Torchio’s significant intellectual contribution to bioethics. Menico Torchio’s concept of bioethics synthesized work of both Jahr and Potter, advocating “the need to expand our ethical obligations and embrace the most developed groups of animals, not only physically but also psychologically.” Third, we will reflect on the lasting legacy of “bioethics” on biomedical and environmental bioethics today. Thematic elements such as interconnectedness of planetary health and human health, dedication to living in harmony with nature, and emphasis on systems and symbiosis remain unchanged from the legacy of Tochio onward. Conclusion Our conclusion will underscore the necessity of understanding the connections between planetary, environmental, and human health. (shrink)

In 1997, thanks to a conference paper by Rolf Löther of Berlin Humboldt University, the name of Fritz Jahr (1895-1953) was mentioned for the first time as the creator of the term and concept of bioethics (Bio-Ethik). As yet, Hans-Martin Sass of the Kennedy Institute of Ethics has been the only one to analyze Jahr's ideas more thoroughly, dedicating to the subject a series of papers (see Sass 2007). In December 2010, a collection of 15 papers by Jahr was published (...) in the German original, while in May 2011, a selection of 16 papers appeared in English translation (Jahr 2011).So who, in fact, was Jahr? A humble teacher and curate who never left his home city of Halle, an old university center on the Saale River in .. (shrink)

Catalog of the collection of the Madamkhand Museum of Art, named after the wife of Batzhargalyn Batbai︠a︡r, businessman and member of the Mongolian Khural.

The book includes all 15 long forgotten articles on bioethics and ethics written by Jahr from 1927 to 1947 in English translation. (Series: Practical Ethics / Ethik in der Praxis - Studies / Studien - Vol. 37).

U članku su predstavljeni osnovni podaci o životu Fritza Jahra , njemačkog učitelja i teologa koji je po prvi put u povijesti, u članku iz 1927., koristio termin ‘bio-etika’ i predložio koncept nove discipline temeljene na »bioetičkom imperativu« – reviziji Kantova kategoričkog imperativa, proširenog na životinje i biljke. Iako su doduše neki podaci o Jahrovim publikacijama već poznati , Jahrova biografska pozadina je još uvijek potpuno neistražena. Ovaj rad ukratko istražuje i kronologiju otkrića Jahrovog djela , pomičući datum i mjesto (...) zasnivanja bioetike za otprilike pola stoljeća unatrag i s jednog kontinenta na drugi. (shrink)

Das Paper präsentiert die Grunddaten über die Laufbahn Fritz Jahrs , des deutschen Lehrers und Theologen, welcher sich erstmalig in der Geschichte, in einem Artikel aus dem Jahre 1927, des Fachbegriffs ,Bio-Ethik‘ bedient sowie das Konzept einer neuen, auf dem „bioethischen Imperativ“ ruhenden Disziplin unterbreitet hat – die Revision des kantischen kategorischen Imperativs, ausgedehnt auf Tiere und Pflanzen. Während einige Angaben über die Publikationen von Fritz Jahr allerdings bekannt sind , blieb wiederum Jahrs biografischer Hintergrund bislang rundherum unerforscht. Zudem durchforstet (...) das vorliegende Referat kurz und bündig die Entdeckungschronologie von Jahrs OEuvre gegen 1997, indem es das Datum sowie den Ort der Bioethik-Konzeption um etwa ein halbes Jahrhundert rückwärts und von einem Kontinent zum anderen verlegt. (shrink)

Mindful of how the history of bioethics has often been presented, we explore the background, contributions, and influence of Van Rensselaer Potter on the roots of bioethics. In the last few decades, dozens of papers have been written and published, including several doctoral theses and defenses on V. R. Potter‘s concept of bioethics. In those works, the context of the emergence of Potter’s bioethics has sometimes been suggested, but never analyzed thoroughly. We identify seven pillars of influence for Van Rensselaer (...) Potter’s bioethical credo, drawing on several facts from the rich cultural heritage of Wisconsin, where Potter had lived and worked for the most part of his life. (shrink)

This essay brings psychoanalytic theory on trauma together with film and television criticism on rape narrative in an analysis of Michael Coel’s 2020 series I May Destroy You. Beyond the limited carceral framework of the police procedural, which dislocates the act of violence from the survivor’s history and context, Coel’s polyvalent, looping narrative metabolizes rape television’s forms and genres in order to stage and restage both trauma and genre again and anew. Contesting common conceptions of vulnerability and susceptibility that prefigure (...) a violent breach of autonomy, Coel’s series and her interviews about it invite an ethics of looking that embraces a curiosity in the unknowable and untreatable kernel of subjective experience and defies and resists a policing of the survivor’s thoughts and emotions. By emphasizing and exploring what psychoanalysis calls the “afterwardness” of trauma, Coel foregrounds her main character’s subjectivity prior to her victimization, widens the sphere of consequence beyond the victim and criminal justice system to the survivor’s larger community, and entreats that community to preserve a space for her to look and look again at everything, without judgment. (shrink)

Modern scholars have been concerned with the hostility shown to Alexander by the Hellenistic schools of philosophy. Two literary portraits have been distinguished, the Peripatetic and the Stoic, the former deriving from Theophrastus' book on Callisthenes, or starting with this work the Peripatetics worked out a theory of and applied it to Alexander, in order to belittle his achievements. It was a case of giving sophisticated expression to the kind of crude resentment expressed by Demades.

Introduction: Conversion and the practice of transformation -- The philosophical structure of Jonathan Edwards's religious affections -- Habit, habit change, and conversion in C.S. Peirce -- Reconstructing faith : religious overcoming in Dewey's pragmatism -- Transforming obligation in William James -- Dwelling in absence: the reflective origin of conversion -- Creative transformation : the work of conversion -- The evasion of conversion in recent American philosophy.

In the twenty-first century, the debate about life on other worlds is quickly changing from the realm of speculation to the domain of hard science. Within a few years, as a consequence of the rapid discovery by astronomers of planets around other stars, astronomers very likely will have discovered clear evidence of life beyond the Earth. Such a discovery of extraterrestrial life will change everything. Knowing the answer as to whether humanity has company in the universe will trigger one of (...) the greatest intellectual revolutions in history, not the least of which will be a challenge for at least some terrestrial religions. Which religions will handle the discovery of extraterrestrial life with ease and which will struggle to assimilate this new knowledge about our place in the universe? Some religions as currently practiced appear to only be viable on Earth. Other religions could be practiced on distant worlds but nevertheless identify both Earth as a place and humankind as a species of singular spiritual religious importance, while some religions could be practiced equally well anywhere in the universe by any sentient beings. Weintraub guides readers on an invigorating tour of the world's most widely practiced religions. It reveals what, if anything, each religion has to say about the possibility that extraterrestrial life exists and how, or if, a particular religion would work on other planets in distant parts of the universe. (shrink)

Les Prolegomenes a la Philosophie de Platon sont un manuel d'ecole neoplatonicien. Il s'inspire d'un modele dont Proclus a du etre l'auteur, mais l'origine de ce texte est presque surement alexandrine et doit dater de la premiere moitie du Vle siecle. Cette oeuvre est essentielle pour comprendre comment etait diffuse l'enseignement platonicien, et pour mieux saisir le mouvement des idees de l'Antiquite finissante. Dans une importante introduction, L. O. Westerink a retrace l'histoire de l'ecole d'Alexandrie et celle du genre litteraire (...) de ces introductions a Platon et a Aristote. (shrink)

Purpose. To examine the existential anthropology of G. Marcel and E. Minkowski, in order to demonstrate the necessity of distinguishing the universal-spiritual, as human in human being, apart from the individual-existential in him, and to reveal the hierarchical correlation of biosocial, existential and spiritual spheres in personality. Theoretical basis. Within existential philosophy the author differentiates two separate traditions and proceeds from the insufficiency of the distinction of existential sphere, proposed by phenomenological tradition, showing the necessity of its correlation with the (...) spiritual sphere as a sphere of humanity, proposed by non-phenomenological tradition of G. Marcel and E. Minkowski. Originality. The author presents the anthropological conception of G. Marcel and E. Minkowski, in which human personality is understood as unity of individual-existential and universal-spiritual, which requires a special trans-empirical field of culture, which contains senses, images and symbols of humanity. Also, the author presents the recent developments of existential thinkers in distinguishing existential and spiritual dimensions, both not reducible to the physical and social dimensions. Conclusions. In both existential traditions, the specifically human was founded as a trans-biological and trans-social phenomenon, which appears as indefinable and non-predetermined. But in first tradition, humanity is understood as an existence, as a unique individuality, "project", variant of humanity, equivalent to other variants, and universal is understood as a community of human condition in the world. While in the second tradition, the universal is understood as spiritual. Thus, horizontal level of our private existence, as the process of movement from birth to death, is supplemented by vertical of human, universal ideals and images. Humanity appears as a task, on the way to which human being transcends beyond the limits of his individual "self" to the "super-individual", through inclusion into spiritual community, into universal culture. (shrink)

The phenomenon of altruism extends from the biological realm to the human sociocultural realm. This article sketches a coherent outline of multiple types of altruism of progressively increasing scope that span these two realms and are grounded in an ever-expanding sense of “self.” Discussion of this framework notes difficulties associated with altruism at different levels. It links scientific ideas about the evolution of cooperation and about hierarchical order to perennial philosophical and religious concerns. It offers a conceptual background for inquiry (...) into societal challenges that call for altruistic behavior, especially the challenge of environmental and social sustainability. (shrink)

The locus classicus for Plutarch's own views on his methods is in the Alexander He has begun by asking for the indulgence of his readers if they do not find all the exploits of Alexander and Caesar recounted by the biographer or if they discover him not reporting some famous incident in detail (); and he goes on to compare his own search for evidence which will indicate the kind of soul, with the activity of the painter, who, in order (...) to create a likeness, concentrates on the eyes and pays little attention to the other parts. Commentators and critics have been right to take this as a key text for the purpose of understanding Plutarch's attitude towards his biographical work; nevertheless there are other passages in the Lives where we can at least glimpse his attitude to his subject, and we can only see the Alexander-remarks in correct perspective if we take these other passages into account. I propose therefore, starting with the Alexander, to see how far these critical remarks apply to Plutarch's theory and practice elsewhere in the Lives. (shrink)

According to the Ars Amatoria the notorious rape took place on the occasion of a primitive dramatic entertainment staged in a theatre, in which the seats and furnishings were also primitive. There is no time for a description of the arts of the performers—a tibicen and a ludius—before the Romans, impatient for action, receive their signal from Romulus. Nor is there any mention of a god in whose honour the entertainment had been provided.