Search results for 'Exhausting Life' (try it on Scholar)

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  1.  20
    Exhausting Life, Exhausting Life.
    In theory, at least, we might achieve a certain sort of invulnerability right at the end of life. Suppose that under favorable circumstances we can live a certain number of years, say 125, but no longer, and also that we can make life as a whole better and better over time. Under these assumptions we might hope to disarm death by spending 125 years making life as good as it can be. If we were lucky enough to (...)
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  2. Anna-Teresa Tymieniecka, World Institute for Advanced Phenomenological Research and Learning & International Congress of Phenomenology/Philosophy and the Sciences Of Life (2002). The Creative Matrix of the Origins Dynamisms, Forces and the Shaping of Life. Monograph Collection (Matt - Pseudo).
     
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  3. Context of Human Life (2001). Section I Interpreting Illness and Medicine in the Context of Human Life: Experience Vs. Objectivity. In Anna-Teresa Tymieniecka & Evandro Agazzi (eds.), Life Interpretation and the Sense of Illness Within the Human Condition. Kluwer Academic Publishers 1.
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  4.  44
    Steven Luper (2013). Exhausting Life. Journal of Ethics 17 (1-2):99-119.
    Can we render death harmless to us by perfecting life, as the ancient Epicureans and Stoics seemed to think? It might seem so, for after we perfect life—assuming we can—persisting would not make life any better. Dying earlier rather than later would shorten life, but a longer perfect life is no better than a shorter perfect life, so dying would take nothing of value from us. However, after sketching what perfecting life might entail, (...)
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  5.  18
    Teresa Brennan (2000). Exhausting Modernity: Grounds for a New Economy. Routledge.
    Exhausting Modernity is a bold and exciting new work on the exhaustion of our resources, both natural and human. Brennan marshalls the insights of Marx and Freud to provide a compelling analysis of the pervading modern capitalism: environmental collapse, rising poverty levels, and the increased global economic disparity. Linking the consumption of environmental resources to our own depleted psychic life, she shows that modernity must be rethought if we are to find a sustainable future for both the environment (...)
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  6. John Danaher (forthcoming). Will Life Be Worth Living in a World Without Work? Technological Unemployment and the Meaning of Life. Science and Engineering Ethics:1-24.
    Suppose we are about to enter an era of increasing technological unemployment. What implications does this have for society? Two distinct ethical/social issues would seem to arise. The first is one of distributive justice: how will the (presumed) efficiency gains from automated labour be distributed through society? The second is one of personal fulfillment and meaning: if people no longer have to work, what will they do with their lives? In this article, I set aside the first issue and focus (...)
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  7. Gregg Caruso, Origination, Moral Responsibility, Punishment, and Life-Hopes: Ted Honderich on Determinism and Freedom.
    Perhaps no one has written more extensively, more deeply, and more insightfully about determinism and freedom than Ted Honderich. His influence and legacy with regard to the problem of free will—or the determinism problem, as he prefers to frame it—looms large. In these comments I would like to focus on three main aspects of Honderich ’s work: his defense of determinism and its consequences for origination and moral responsibility; his concern that the truth of determinism threatens and restricts, but does (...)
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  8. Michael Thompson (2008). Life and Action: Elementary Structures of Practice and Practical Thought. Harvard University Press.
    Part I: The representation of life -- Can life be given a real definition? -- The representation of the living individual -- The representation of the life-form itself -- Part II: Naive action theory -- Types of practical explanation -- Naive explanation of action -- Action and time -- Part III: Practical generality -- Two tendencies in practical philosophy -- Practices and dispositions as sources of the goodness of individual actions -- Practice and disposition as sources of (...)
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  9.  9
    Byung-Chang Lee (2008). 김지하의 생명사상. Proceedings of the Xxii World Congress of Philosophy 50:1163-1166.
    The most famous korean Poet Jiha Kim had turned toward the thoughts for life in the beginning of eighties in Korea. I will here introduce the causes and the basis of his thoughts. It has been recognized already that Korean traditional philosophy of DongHak (the learning in the East Asia) and the western philosophies, ie the theology of liberation, the philosophy of Bergson or Deleuze had influenced much to his thoughts for life. But the most determinate basis of (...)
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  10.  95
    Masahiro Morioka (2015). Is Meaning in Life Comparable?: From the Viewpoint of ‘The Heart of Meaning in Life’. Journal of Philosophy of Life 5 (3):50-65.
    The aim of this paper is to propose a new approach to the question of meaning in life by criticizing Thaddeus Metz’s objectivist theory in his book Meaning in Life: An Analytic Study. I propose the concept of “the heart of meaning in life,” which alone can answer the question, “Alas, does my life like this have any meaning at all?” and I demonstrate that “the heart of meaning in life” cannot be compared, in principle, (...)
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  11. Jason Megill & Daniel Linford (2016). God, the Meaning of Life, and a New Argument for Atheism. International Journal for Philosophy of Religion 79 (1):31-47.
    We raise various puzzles about the relationship between God and the meaning of life. These difficulties suggest that, even if we assume that God exists, and even if God’s existence would entail that our lives have meaning, God is not and could not be the source of the meaning of life. We conclude by discussing implications of our arguments: these claims can be used in a novel argument for atheism; these claims undermine an extant argument for God’s existence; (...)
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  12.  60
    Thaddeus Metz (2015). Précis of Meaning in Life: An Analytic Study. Journal of Philosophy of Life 5 (3):ii-vi.
    Brief summary of _Meaning in Life: An Analytic Study_ and of how contributors to a special issue of the _Journal of Philosophy of Life_ question it.
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  13.  72
    Masahiro Morioka (2012). The Concept of Life in Contemporary Japan. The Review of Life Studies 2:23-62.
    The objective of this paper is to contribute to the international discussions on life and scientific technology by examining the images and concepts of life in contemporary Japan. In English the word Inochi can be rendered as "life". However, the nuances of the Japanese term differ in certain cases, and therefore I have chosen to use the term much as is. I first discuss the linguistic meanings of the word, and then consider several important features of the (...)
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  14.  45
    Hasko von Kriegstein (2015). Source and Bearer: Metz on the Pure Part-Life View of Meaning. Journal of Philosophy of Life 5 (3):1-18.
    According to the pure part-life view the meaning in our lives is always borne by particular parts of our lives. The aim of this paper is to show that Thaddeus Metz’s rejection of this view is too quick. Given that meaning is a value that often depends on relational rather than intrinsic properties a pure part-life view can accommodate many of the intuitions that move Metz towards a mixed view. According to this mixed view some meaning is borne (...)
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  15. Balaganapathi Devarakonda (2008). Dana: A Foundation of the Indian Social Life. In Sebastian Vt & Geeta Manakatala (eds.), Foundations of Indian Life: Cultural, Religious and Aesthetic Edited by ISBN. 1439201854. Booksurge
    This paper discusses the concept of Dána or charity as the foundation of Indian Social life. Dána has been in vogue in India since the Vedic times, but it was codified by the smritis which prescribe do’s and don’ts of the life of the individual. Limiting its scope to Yagnavalkya smriti the paper analyses the significance of Dána as a regulative principle of accumulation of wealth.
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  16.  62
    Thaddeus Metz (2015). Assessing Lives, Giving Supernaturalism Its Due, and Capturing Naturalism: Reply to 13 Critics of Meaning in Life. Journal of Philosophy of Life 5 (3):228-278.
    A lengthy reply to several critical discussions of _Meaning in Life: An Analytic Study_ appearing in the _Journal of Philosophy of Life_. The contributors are from a variety of philosophical traditions, including the Anglo-American, Continental and East Asian (especially Buddhist and Japanese) ones.
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  17.  24
    Masahiro Morioka (2011). In Search of a Philosophy of Life in Contemporary Society: An Introduction. The Review of Life Studies 1:1-7.
    In this paper I am going to talk about the “philosophy of life” project, which my colleagues and I have attempted over the last few years at our college. I believe research into the philosophy of life should contribute much to our discussion about many issues, such as democracy and war and peace in contemporary society. Before entering the main topic of this presentation, I would like to briefly introduce my academic background up until the present.
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  18. Plamen L. Simeonov, Arran Gare, Seven M. Rosen & Denis Noble (forthcoming). Editorial. Special Issue on Integral Biomathics: Life Sciences, Mathematics and Phenomenological Philosophy. Journal Progress in Biophysics and Molecular Biology 119 (2).
    The is the Editorial of the 2015 JPBMB Special Issue on Integral Biomathics: Life Sciences, Mathematics and Phenomenological Philosophy.
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  19.  26
    Eric T. Olson (1997). The Ontological Basis of Strong Artificial Life. Artificial Life 3:29-39.
    This article concerns the claim that it is possible to create living organisms, not merely models that represent organisms, simply by programming computers. I ask what sort of things these computer-generated organisms are supposed to be. I consider four possible answers to this question: The organisms are abstract complexes of pure information; they are material objects made of bits of computer hardware; they are physical processes going on inside the computer; and they are denizens of an entire artificial world, different (...)
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  20. James Kreines (forthcoming). Kant and Hegel on Teleology and Life From the Perspective of Debates About Free Will. In Thomas Khurana (ed.), THE FREEDOM OF LIFE. Hegelian Perspectives. Walther König
    Kant’s treatment of teleology and life in the Critique of the Power of Judgment is complicated and difficult to interpret; Hegel’s response adds considerable complexity. I propose a new way of understanding the underlying philosophical issues in this debate, allowing a better understanding of the underlying structure of the arguments in Kant and Hegel. My new way is unusual: I use for an interpretive lens some structural features of familiar debates about freedom of the will. These debates, I argue, (...)
     
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  21.  7
    Deichmann Ute (2012). Origin of Life. The Role of Experiments, Basic Beliefs, and Social Authorities in the Controversies About the Spontaneous Generation of Life and the Subsequent Debates About Synthesizing Life in the Laboratory. History and Philosophy of the Life Sciences 34 (3):341-360.
    For centuries the question of the origin of life had focused on the question of the spontaneous generation of life, at least primitive forms of life, from inanimate matter, an idea that had been promoted most prominently by Aristotle. The widespread belief in spontaneous generation, which had been adopted by the Church, too, was finally abandoned at the beginning of the twentieth century, when the question of the origin of life became related to that of the (...)
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  22.  77
    Tomasz Żuradzki (2014). Moral Uncertainty in Bioethical Argumentation: A New Understanding of the Pro-Life View on Early Human Embryos. Theoretical Medicine and Bioethics 35 (6):441-457.
    In this article, I present a new interpretation of the pro-life view on the status of early human embryos. In my understanding, this position is based not on presumptions about the ontological status of embryos and their developmental capabilities but on the specific criteria of rational decisions under uncertainty and on a cautious response to the ambiguous status of embryos. This view, which uses the decision theory model of moral reasoning, promises to reconcile the uncertainty about the ontological status (...)
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  23. John Martin Fischer (2009). Our Stories: Essays on Life, Death, and Free Will. Oxford University Press.
    Introduction: "meaning in life and death : our stories" -- John Martin Fischer and Anthony B rueckner, "Why is death bad?", Philosophical studies, vol. 50, no. 2 (September 1986) -- "Death, badness, and the impossibility of experience," Journal of ethics -- John Martin Fischer and Daniel Speak, "Death and the psychological conception of personal identity," Midwest studies in philosophy, vol. 24 -- "Earlier birth and later death : symmetry through thick and thin," Richard Feldman, Kris McDaniel, Jason R. Raibley, (...)
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  24.  23
    Stanley Cavell (2004). Cities of Words: Pedagogical Letters on a Register of the Moral Life. Belknap Press of Harvard University Press.
    This book offers philosophy in the key of life.
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  25. Helga Kuhse (1987). The Sanctity-of-Life Doctrine in Medicine: A Critique. Oxford University Press.
    According to the "sanctity-of-life" view, all human lives are equally valuable and inviolable, and it would be wrong to base life-and-death medical decisions on the quality of the patient's life. Examining the ideas and assumptions behind the sanctity-of-life view, Kuhse argues against the traditional view that allowing someone to die is morally different from killing, and shows that quality-of-life judgments are ubiquitous. Refuting the sanctity-of-life view, she provides a sketch of a quality-of-life ethics (...)
     
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  26.  22
    James Tartaglia (2016). Is Philosophy All About the Meaning of Life? Metaphilosophy 47 (2):283-303.
    This article defends a conception of philosophy popular outside the discipline but unpopular within it: that philosophy is unified by a concern with the meaning of life. First, it argues against exceptionalist theses according to which philosophy is unique among academic disciplines in not being united by a distinctive subject matter. It then presents a positive account, showing that the issue of the meaning of life is uniquely able to reveal unity between the practical and theoretical concerns of (...)
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  27. John Danaher (2014). Hyperagency and the Good Life – Does Extreme Enhancement Threaten Meaning? Neuroethics 7 (2):227-242.
    According to several authors, the enhancement project incorporates a quest for hyperagency - i.e. a state of affairs in which virtually every constitutive aspect of agency (beliefs, desires, moods, dispositions and so forth) is subject to our control and manipulation. This quest, it is claimed, undermines the conditions for a meaningful and worthwhile life. Thus, the enhancement project ought to be forestalled or rejected. How credible is this objection? In this article, I argue: “not very”. I do so by (...)
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  28.  76
    Rosangela Barcaro (2015). Alla fine della vita: bioetica e medicina alla ricerca di un confine [At the end of life: bioethics and medicine looking for a boundary]. Laboratorio Dell’ISPF [Online First] 1824-9817.
    Bioethics, neuroscience, medicine are contributing to a debate on the definition and criteria of death. This topic is very controversial, and it demonstrates clashing views on the meaning of human life and death. Official medical and legal positions agree upon a biological definition of death as irreversible cessation of integrated functioning of the organism as a whole, and whole-brain criterion to ascertain death. These positions have to face many criticisms: some scholars speak of logical and practical inconsistency, some others (...)
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  29.  46
    George Bragues (2006). Seek the Good Life, Not Money: The Aristotelian Approach to Business Ethics. [REVIEW] Journal of Business Ethics 67 (4):341 - 357.
    Nothing is more common in moral debates than to invoke the names of great thinkers from the past. Business ethics is no exception. Yet insofar as business ethicists have tended to simply mine abstract formulas from the past, they have missed out on the potential intellectual gains in meticulously exploring the philosophic tradition. This paper seeks to rectify this shortcoming by advocating a close reading of the so-called “great books,” beginning the process by focusing on Aristotle. The Nichomachean Ethics and (...)
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  30.  17
    Christian Helmut Wenzel (2015). Chinese Gestures, Forms of Life, and Relativism. Contributions of the Austrian Ludwig Wittgenstein Society 23:331-333.
    In this essay I focus on Wittgenstein's discussion of how we understand and feel about people that come from cultures very different from our own. Wittgenstein writes about "guessing thoughts", "regularities", and "common human behaviour" (gemeinsame menschliche Handlungsweise) in this context. I argue that his idea about given forms of life that we should "accept", will be problematic if we want to find a meaningful way of relating to such people with whom we "cannot find our feet" (in die (...)
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  31. Peter Singer (1996). Rethinking Life and Death: The Collapse of Our Traditional Ethics. St. Martin's Griffin.
    The new commandments according to Rethinking Life and Death . --If you must take human life, take responsibility for the consequences of your decisions. --All human life is not of equal worth treat beings in accordance to the ethical situation at hand. --Respect a person's desire to live or die. A profound and provocative work, Rethinking Life and Death , in the tradition of Aldous Huxley's Brave New World , examines the ethical dilemmas that confront us (...)
     
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  32.  20
    Steve Fuller (2009). The Sociology of Intellectual Life: The Career of the Mind in and Around the Academy. Sage.
    1. The Place of Intellectual Life: The University -- The University as an Institutional Solution to the Problem of Knowledge -- The Alienability of Knowledge in Our So-called Knowledge Society -- The Knowledge Society as Capitalism of the Third Order -- Will the University Survive the Era of Knowledge Management? -- Postmodernism as an Anti-university Movement -- Regaining the University's Critical Edge by Historicizing the Curriculum -- Affirmative Action as a Strategy for Redressing the Balance Between Research and Teaching (...)
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  33.  61
    T. L. P. Tang (2007). Income and Quality of Life: Does the Love of Money Make a Difference? [REVIEW] Journal of Business Ethics 72 (4):375 - 393.
    This paper examines a model of income and quality of life that controls the love of money, job satisfaction, gender, and marital status and treats employment status (full-time versus part-time), income level, and gender as moderators. For the whole sample, income was not significantly related to quality of life when this path was examined alone. When all variables were controlled, income was negatively related to quality of life. When (1) the love of money was negatively correlated to (...)
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  34.  83
    Evan Thompson (2007). Mind in Life: Biology, Phenomenology, and the Sciences of Mind. Harvard University Press.
    The question has long confounded philosophers and scientists, and it is this so-called explanatory gap between biological life and consciousness that Evan ...
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  35. Aaron Smuts, A Life Worth Living.
    Theories of well-being tell us what makes a life good for the one who lives it. But there is more to what makes a life worth living than just well-being. We care about the worth of our lives, and we are right to do so. I defend an objective list theory of the worth of a life: The most worthwhile lives are those high in various objective goods. These principally include welfare and meaning. By distinguishing between worth (...)
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  36. Danny Frederick (2011). Confusion About the Right to Life. The Reasoner 5 (1):4-5.
    I defend the consistency of affirming the right to life while rejecting universal healthcare and liveable income programmes. I also defend the rationality of accepting inconsistency.
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  37. Edouard Machery (2012). Why I Stopped Worrying About the Definition of Life... And Why You Should as Well. Synthese 185 (1):145-164.
    In several disciplines within science—evolutionary biology, molecular biology, astrobiology, synthetic biology, artificial life—and outside science—primarily ethics—efforts to define life have recently multiplied. However, no consensus has emerged. In this article, I argue that this is no accident. I propose a dilemma showing that the project of defining life is either impossible or pointless. The notion of life at stake in this project is either the folk concept of life or a scientific concept. In the former (...)
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  38.  47
    Bhakti Niskama Shanta (2015). Life and Consciousness – The Vedāntic View. Communicative and Integrative Biology 8 (5):e1085138.
    In the past, philosophers, scientists, and even the general opinion, had no problem in accepting the existence of consciousness in the same way as the existence of the physical world. After the advent of Newtonian mechanics, science embraced a complete materialistic conception about reality. Scientists started proposing hypotheses like abiogenesis (origin of first life from accumulation of atoms and molecules) and the Big Bang theory (the explosion theory for explaining the origin of universe). How the universe came to be (...)
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  39. Ben Bramble (2015). Consequentialism About Meaning in Life. Utilitas 27 (4):445-459.
    What is it for a life to be meaningful? In this article, I defend what I call Consequentialism about Meaning in Life, the view that one's life is meaningful at time t just in case one's surviving at t would be good in some way, and one's life was meaningful considered as a whole just in case the world was made better in some way for one's having existed.
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  40. Hans Jonas (1966/2001). The Phenomenon of Life: Toward a Philosophical Biology. Northwestern University Press.
    A classic of phenomenology and existentialism and arguably Jonas's greatest work, The Phenomenon of Life sets forth a systematic and comprehensive philosophy -- ...
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  41. Peter Allmark, Mark Cobb, B. Jane Liddle & Angela Mary Tod (2010). Is the Doctrine of Double Effect Irrelevant in End-of-Life Decision Making? Nursing Philosophy 11 (3):170-177.
    In this paper, we consider three arguments for the irrelevance of the doctrine of double effect in end-of-life decision making. The third argument is our own and, to that extent, we seek to defend it. The first argument is that end-of-life decisions do not in fact shorten lives and that therefore there is no need for the doctrine in justification of these decisions. We reject this argument; some end-of-life decisions clearly shorten lives. The second is that the (...)
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  42. John Cottingham (2003). On the Meaning of Life. Routledge.
    The question "What is the meaning of life?" is one of the most fascinating, oldest and most difficult questions human beings have ever posed themselves. Often linked to the religious issue of whether we are part of a larger, divine scheme, even in an increasingly secularized culture it remains a question to which we are ineluctably and powerfully drawn. In this acute and thoughtful book, John Cottingham asks why the question vexes us so much and assesses some of the (...)
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  43.  84
    Nancy L. Jones (2007). A Code of Ethics for the Life Sciences. Science and Engineering Ethics 13 (1):25-43.
    The activities of the life sciences are essential to provide solutions for the future, for both individuals and society. Society has demanded growing accountability from the scientific community as implications of life science research rise in influence and there are concerns about the credibility, integrity and motives of science. While the scientific community has responded to concerns about its integrity in part by initiating training in research integrity and the responsible conduct of research, this approach is minimal. The (...)
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  44. Steven DeCaroli (2013). Political Life: Giorgio Agamben and the Idea of Authority. Research in Phenomenology 43 (2):220-242.
    This article explores the relation between biological life and political life, placing it in the context of the ancient Greek distinction between the life of the home and the realm of politics. In contrast with the oikos, the life of the polis was characterized by attempts to exclude from its sphere both the constraints of necessity that oblige human action to conform to the exigencies of survival as well as the violence that accompanies this pursuit. Although (...)
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  45. Henri Lefebvre (2008). Critique of Everyday Life. Verso.
    -- v. 3. From modernity to modernism (towards a metaphilosophy of daily life).
     
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  46.  15
    Lane DesAutels (2015). Toward a Propensity Interpretation of Stochastic Mechanism for the Life Sciences. Synthese 192 (9):2921-2953.
    In what follows, I suggest that it makes good sense to think of the truth of the probabilistic generalizations made in the life sciences as metaphysically grounded in stochastic mechanisms in the world. To further understand these stochastic mechanisms, I take the general characterization of mechanism offered by MDC :1–25, 2000) and explore how it fits with several of the going philosophical accounts of chance: subjectivism, frequentism, Lewisian best-systems, and propensity. I argue that neither subjectivism, frequentism, nor a best-system-style (...)
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  47. Jason Kawall (2003). Reverence for Life as a Viable Environmental Virtue. Environmental Ethics 25 (4):339-358.
    There have been several recent defenses of biocentric individualism, the position that all living beings have at least some moral standing, simply insofar as they are alive. I develop a virtue-based version of biocentric individualism, focusing on a virtue of reverence for life. In so doing, I attempt to show that such a virtuebased approach allows us to avoid common objections to biocentric individualism, based on its supposed impracticability (or, on the other hand, its emptiness).
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  48.  7
    Patrick Daly (2015). Palliative Sedation, Foregoing Life-Sustaining Treatment, and Aid-in-Dying: What is the Difference? Theoretical Medicine and Bioethics 36 (3):197-213.
    After a review of terminology, I identify—in addition to Margaret Battin’s list of five primary arguments for and against aid-in-dying—the argument from functional equivalence as another primary argument. I introduce a novel way to approach this argument based on Bernard Lonergan’s generalized empirical method. Then I proceed on the basis of GEM to distinguish palliative sedation, palliative sedation to unconsciousness when prognosis is less than two weeks, and foregoing life-sustaining treatment from aid-in-dying. I conclude that aid-in-dying must be justified (...)
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  49. Owen J. Flanagan (1996). Self Expressions: Mind, Morals, and the Meaning of Life. Oxford University Press.
    Human beings have the unique ability to consciously reflect on the nature of the self. But reflection has its costs. We can ask what the self is, but as David Hume pointed out, the self, once reflected upon, may be nowhere to be found. The favored view is that we are material beings living in the material world. But if so, a host of destabilizing questions surface. If persons are just a sophisticated sort of animal, then what sense is there (...)
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  50. Martha Craven Nussbaum & Amartya Kumar Sen (1999). The Quality of Life. Monograph Collection (Matt - Pseudo).
     
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