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  1. Charles T. Rubin, What is the Good of Transhumanism?
    Broadly speaking, transhumanism is a movement seeking to advance the cause of post-humanity. It advocates using science and technology for a reconstruction of the human condition sufficiently radical to call into question the appropriateness of calling it “human” anymore. While there is not universal agreement among transhumanists as to the best path to this goal, the general outline is clear enough. Advances in genetic engineering, artificial intelligence, robotics and nanotechnology will make possible the achievement of the Baconian vision of “the (...)
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  2. Charles T. Rubin (2009). The Call of Nature. Social Philosophy and Policy 26 (2):173-192.
    Environmental thinking vacillates between two conceptions of our relationship to nature: one assumes that human beings are simply a part of nature, the other that what is natural is defined by what humans have not interfered with. Both can conduce to making human extinction appear a way to protect the integrity of nature. An alternate view notes that human beings by nature possess speech and reason, or logos, which leads to our ability to articulate a concern for nature. The examples (...)
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  3. Wilson Carey McWilliams, Bob Pepperman Taylor, Bryan G. Norton, Robyn Eckersley, Joe Bowersox, J. Baird Callicott, Catriona Sandilands, John Barry, Andrew Light, Peter S. Wenz, Luis A. Vivanco, Tim Hayward, John O'Neill, Robert Paehlke, Timothy W. Luke, Robert Gottlieb & Charles T. Rubin (2002). Democracy and the Claims of Nature: Critical Perspectives for a New Century. Rowman & Littlefield Publishers.
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  4. Charles T. Rubin (1989). Environmental Policy and Environmental Thought: Commoner and Ruckelshaus. Environmental Ethics 11 (1):27-51.
    A close examination of the major works of Barry Commoner provides insight into some of the assumptions that characterize current environmental debate, particularly over the risk/benefit approach brought to the EPA by William Ruckelshaus . Commoner’s analysis of environmental problems depends much more on what Ruckelshaus would call his own “vision of how we want the world to be” than on scientificfindings. I trace this vision through Commoner’s commitment to socialist political change to a profound belief in the ability of (...)
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