Search results for 'Human Being' (try it on Scholar)

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  1. Inder Marwah (2013). Elateres Motiva: From the Good Will to the Good Human Being. Kantian Review 18 (3):413-437.score: 222.0
    Kant's ethics has long been bedevilled by a peculiar tension. While his practical philosophy describes the moral obligations incumbent on all free, rational beings, Kant also understands moral anthropology as addressing to our moral advancement. How are we to reconcile Kant's Critical account of a transcendentally free human will with his developmental view of anthropology, history and education as assisting in our collective progress towards moral ends? I argue that Kant in fact distinguishes between the objective determination of moral (...)
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  2. Orivaldo Pimentel Lopes Junior (2010). Ser Humano e Natureza na Teologia Cristã: “Quando fizestes a um lençol freático, a mim me fizestes” (Human being and Nature in Christian Theology:“as you do something to the water table you do it to me”) - DOI: 10.5752/P.2175-5841.2010v8n17p79. [REVIEW] Horizonte 8 (17):79-87.score: 208.0
    A utilização de um texto bíblico por um senador para justificar sua oposição a medidas de proteção ambiental é pretexto para uma série de considerações acerca da Teologia cristã sobre o meio-ambiente, e a relação entre religião e sociedade. Três questões são levantadas: a pretensa separação dos humanos da natureza, a pretensa homogeneização do "ser humano", e a pretensa simplicidade da interpretação teológica de um texto sagrado. O emprego dos verbos hebraicos KABASH e RADAHA abre uma discussão sobre o sentido (...)
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  3. Shakuntala A. Singh Ajai R. Singh (2008). Diseases of Poverty and Lifestyle, Well-Being and Human Development. Mens Sana Monographs 6 (1):187.score: 192.0
    _The problems of the haves differ substantially from those of the have-nots. Individuals in developing societies have to fight mainly against infectious and communicable diseases, while in the developed world the battles are mainly against lifestyle diseases. Yet, at a very fundamental level, the problems are the same-the fight is against distress, disability, and premature death; against human exploitation and for human development and self-actualisation; against the callousness to critical concerns in regimes and scientific power centres. While there (...)
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  4. Micah Lott (2014). Why Be a Good Human Being? Natural Goodness, Reason, and the Authority of Human Nature. Philosophia 42 (3):761-777.score: 188.0
    The central claim of Aristotelian naturalism is that moral goodness is a kind of species-specific natural goodness. Aristotelian naturalism has recently enjoyed a resurgence in the work of philosophers such as Philippa Foot, Rosalind Hursthouse, and Michael Thompson. However, any view that takes moral goodness to be a type of natural goodness faces a challenge: Granting that moral goodness is natural goodness for human beings, why should we care about being good human beings? Given that we are (...)
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  5. John Burgess (2010). Could a Zygote Be a Human Being? Bioethics 24 (2):61-70.score: 180.0
    This paper re-examines the question of whether quirks of early human foetal development tell against the view (conceptionism) that we are human beings at conception. A zygote is capable of splitting to give rise to identical twins. Since the zygote cannot be identical with either human being it will become, it cannot already be a human being. Parallel concerns can be raised about chimeras in which two embryos fuse. I argue first that there are (...)
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  6. Olivier Ansart (2006). Kaiho Seiry on 'What It is to Be a Human Being'. Asian Philosophy 16 (1):65 – 86.score: 180.0
    Kaiho Seiry (1755-1817) is probably the first Japanese thinker to proclaim the contractual nature of human relationships. I examine in this paper the view of human beings that led him to this conclusion. Giving up previous definitions of humans, Seiry focuses on the faculty of practical reason. While this leads him to recognize a hierarchy of humans, some having more humanity than others, it also allows him to develop the most modern understanding of social relationship available in his (...)
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  7. Ingmar Persson (2009). The Origination of a Human Being: A Reply to Oderberg. Journal of Applied Philosophy 26 (4):371-378.score: 180.0
    Recently David S. Oderberg has tried to refute three arguments that have been advanced in favour of the view that a human being does not begin to exist at fertilization. These arguments turn on the absence of differentiation between the embryoblast and trophoblast, the possibility of monozygotic twinning, and the totipotency of the cells during the first days after fertilization. It is here contended that Oderberg fails to rebut these arguments, though it is conceded that the first two (...)
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  8. David Bakhurst (1995). Social Being and the Human Essence: An Unresolved Issue in Soviet Philosophy. Studies in East European Thought 47 (1-2):3-60.score: 180.0
    This is a transcription of a debate on the concept of a person conducted in Moscow in 1983. David Bakhurst argues that Evald Ilyenkov's social constructivist conception of personhood, founded on Marx's thesis that the human essence is the ensemble of social relations, is either false or trivially true. F. T. Mikhailov, V. S. Bibler, V. A. Lektorsky and V. V. Davydov critically assess Bakhurst's arguments, elucidate and contextualize Ilyenkov's views, and defend, in contrasting ways, the claim that (...) individuals are socially constituted beings. Issues discussed include: the concepts of activity (dejatel'nost') and community (obenija) and their relevance to the notions of mind and personhood; self-consciousness and its relation to personal identity; naturalism in Soviet thought. Translated from the Russian. (shrink)
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  9. Angela Ales Bello (2008). The Human Being in the Context of Nature: Philosophical Anthropology and Natural Sciences in Hedwig Conrad-Martius. [REVIEW] Axiomathes 18 (4):425-443.score: 180.0
    The most original aspect of Hedwig Conrad-Martius’ research is her interpretation of nature, performed through the phenomenological method. She pinpoints the very essences of the natural phenomena, discovering entelechies inside them and a trans-physical dimension. She reads the evolution of nature in a new way, against the deterministic interpretation of it. Inside nature one can discover many levels, qualitatively different. The human being participates to all of them, but his/her peculiarity is linked to the mental–spiritual life.
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  10. Amber Carlson, A True Mode of Union: Reconsidering the Cartesian Human Being.score: 180.0
    When considering the nature of the human being, Descartes holds two main claims: he believes that the human being is a genuine unity and he also holds that it is comprised of two distinct substances, mind and body. These claims appear to be at odds with one another; it is not clear how the human being can be simultaneously two things and one thing. The details of Descartes' metaphysics of substance exacerbates this problem. Because (...)
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  11. Frederick A. Olafson (1995). What is a Human Being?: A Heideggerian View. Cambridge University Press.score: 180.0
    This broad, ambitious study is about human nature, but human nature treated in a way quite different from the scientific account that influences so much of contemporary philosophy. Drawing on certain basic ideas of Heidegger the author presents an alternative to the debate waged between dualists and materialists in the philosophy of mind that involves reconceiving the way we usually think about 'mental' life. Olafson argues that familiar contrasts between the 'physical' and the 'psychological' break down under closer (...)
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  12. Robert B. Louden (2011). Kant's Human Being: Essays on His Theory of Human Nature. OUP USA.score: 180.0
    In Kant's Human Being, Robert B. Louden continues and deepens avenues of research first initiated in his highly acclaimed book, Kant's Impure Ethics. Drawing on a wide variety of both published and unpublished works spanning all periods of Kant's extensive writing career, Louden here focuses on Kant's under-appreciated empirical work on human nature, with particular attention to the connections between this body of work and his much-discussed ethical theory. Kant repeatedly claimed that the question, "What is the (...)
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  13. Hongmei Peng (2008). Toward a Fully Realized Human Being: Dewey's Active-Individual-Always-in-the-Making. Education and Culture 24 (1):pp. 20-32.score: 180.0
    This essay explores the conception of the individual in Dewey's democratic writings. Following Dewey's lead, I argue that it is human individuality, including our impulses, habits, and capacities, along with an appropriate environment, that represents the uniqueness and power of every individual. In achieving our individuality, we form habits to live and to grow; we strive toward a fully realized human being, while we perform a unique function in keeping the community growing. Dewey's theory of self-construction provides (...)
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  14. H. M. Solli & A. Barbosa da Silva (2012). The Holistic Claims of the Biopsychosocial Conception of WHO's International Classification of Functioning, Disability, and Health (ICF): A Conceptual Analysis on the Basis of a Pluralistic-Holistic Ontology and Multidimensional View of the Human Being. Journal of Medicine and Philosophy 37 (3):277-294.score: 180.0
    The International Classification of Functioning, Disability and Health (ICF), designed by the WHO, attempts to provide a holistic model of functioning and disability by integrating a medical model with a social one. The aim of this article is to analyze the ICF’s claim to holism. The following components of the ICF’s complexity are analyzed: (1) health condition, (2) body functions and structures, (3) activity, (4) participation, (5) environmental factors, (6) personal factors, and (7) health. Although the ICF claims to be (...)
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  15. David S. Oderberg, The Origination of a Human Being: Rejoinder to Persson.score: 180.0
    I rejoinder to Ingmar Persson’s reply to my paper ‘The Metaphysical Status of the Embryo: Some Arguments Revisited’. I argue that Persson, having conceded a large part of my case, has still misunderstood or not fully appreciated the force of that case when he claims the arguments I criticize still make it reasonable to think that a human being does not come into existence at fertilization. In addition, his appeal to the totipotency argument as remaining unscathed by my (...)
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  16. Michele D.’Ambra (2008). Spirit and Soul in Hedwig Conrad-Martius's Metaphysical Dialogues : From Nature to the Human Being. [REVIEW] Axiomathes 18 (4):491-502.score: 180.0
    Through the analysis of Conrad-Martius Metaphysical Dialogues, our aim is show the relevance of the concept of spirit (Geist) and soul (Seele) to clarify the constitution of the human being. In order to understand Conrad-Martius’ phenomenological description, it is necessary to explain Husserl’s and Stein’s approaches to the same argument. Briefly their position is described at the beginning of the essay and then the main points of Conrad-Martius’ book are pinpointed. Human being is understandable in the (...)
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  17. Jerzy Pelc (2007). Human Cloning and Organ Transplants Vs. Definition of Human Being. The Proceedings of the Twenty-First World Congress of Philosophy 1:235-244.score: 180.0
    In bioethical discussions of human cloning there are sometimes employed definitions broadening the denotation of the term human being to include also, on an equal footing, human embryos. Also, the fact of being human is being equated with being a person. Consequently, embryos are treated as having dignity and calls are heard in the name of justice to protect the rights and interests of embryos whenever these clash with the interests of mature (...)
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  18. Hans Magnus Solli & Antonio Barbosa Da Silva (2012). The Holistic Claims of the Biopsychosocial Conception of Who's International Classification of Functioning, Disability, and Health (Icf): A Conceptual Analysis on the Basis of a Pluralistic-Holistic Ontology and Multidimensional View of the Human Being (Vol 37, Pg 277, 2012). [REVIEW] Journal of Medicine and Philosophy 37 (5):277-294.score: 180.0
    The International Classification of Functioning, Disability and Health (ICF), designed by the WHO, attempts to provide a holistic model of functioning and disability by integrating a medical model with a social one. The aim of this article is to analyze the ICF’s claim to holism. The following components of the ICF’s complexity are analyzed: (1) health condition, (2) body functions and structures, (3) activity, (4) participation, (5) environmental factors, (6) personal factors, and (7) health. Although the ICF claims to be (...)
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  19. Joshua L. Golding (1997). Maharal's Conception of the Human Being. Faith and Philosophy 14 (4):444-457.score: 180.0
    This paper discusses Maharal’s conception of the human being and its four major aspects, namely body, soul, intellect, and tselem (image or form). I suggest that some of his apparently inconsistent remarks concerning the human body may be reconciled by distinguishing two different senses of badness or evil. Secondly, I show that Maharal embraces what might be termed “moderate rationalism.” Thirdly, I elucidate his conception of the tselem by discussing parallel ideas in Kabbalistic literature.
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  20. Christopher Hauke (2005). Human Being Human: Culture and the Soul. Routledge.score: 180.0
    Human Being Human explores the classical question What is a human being? and produces original and challenging insights in the process of providing an answer. In examining our human being, Christopher Hauke challenges the notion of human nature, questions the assumed superiority of human consciousness and rational thinking and pays close attention to the contradiction of living simultaneously as an autonomous individual and a member of the collective community. The main chapters (...)
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  21. Donghyun Son (2008). On Biological Precariousness of Human Being Seized by Digital Technology. Proceedings of the Xxii World Congress of Philosophy 48:56-63.score: 180.0
    The cultural activities of human being are to be mediated by physical elements. These are, as a matter of fact, the natural things. There is allowed no other way for human being to realize his mental work but than in and through the nature. So, generally speaking, culture in ordinary sense consists in the human mind "objectified" in the natural reality. It remains within the boundary of human activities, which themselves cannot transcend the nature.
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  22. Mieczysław P. Migoń (2006). The Reality of the "Lower" and the "Higher" Man Within the Human Being. The Proceedings of the Twenty-First World Congress of Philosophy 9:9-13.score: 180.0
    By analysis of the connection between the "lower" man and the "higher" man within the human person, I have endeavored to show their "coincidence" in the unfolding of the novum or a good conscience. I have also endeavored to show that it can be aroused by the discovery of "homo absconditus" or of "Deus Absconditus." In this way we become able to approach the Divine. Moreover, in each infrastructure there appears the tendency towards "personalization" by "right" of its reality (...)
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  23. Reza Rezazadeh (2014). The Creation of the Human Being in Thomas Aquinas and Mullā Ṣadrā. Philosophy East and West 64 (3):639-648.score: 180.0
    The creation of the human being is an issue that has arisen from time to time in both Western and Eastern philosophy. Does the human soul have an eternal preexistence, or was it, just like the body, created at a point in time? If created at a point in time, does the soul join the body as a created but incorporeal existence or does it join the body as a physical thing that changes into an incorporeal existence? (...)
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  24. Renato Alves de Oliveira (2013). A relação entre o corpo e a alma do ser humano na teologia cristã: uma aproximação histórica e contemporânea. (The relation between body and soul of human being in Christian Theology: A historical and contemporary approach). Horizonte 11 (31):1081-1105.score: 180.0
    A relação entre o corpo e a alma do ser humano na teologia cristã: uma aproximação histórica e contemporânea. (The relation between body and soul of human being in Christian Theology: A historical and contemporary approach) - DOI: 10.5752/P.2175-5841.2013v11n31p1081 O objetivo deste artigo é apresentar como se deu, no plano histórico, e se dá, atualmente, na contemporaneidade, as relações entre o corpo e a alma, no âmbito da antropologia cristã. Historicamente, primeiro se constatou a existência do corpo e (...)
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  25. Abraham Mansbach (2002). Beyond Subjectivism: Heidegger on Language and the Human Being. Greenwood Press.score: 180.0
    Machine generated contents note: 1 The Problem of Subjectivism -- 2 The Self: Dispersion and Constancy -- 3 Decentering the Subject: Works of Art as Heroes -- 4 Practice, Language, and Poetry -- 5 Language: The Transcendental Path -- 6 Language as a Web -- 7 The Human Being as Speaker and Mortal -- 8 Being Human in the Age of Technology.
     
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  26. Nikolay Omelchenko (2008). The Possibility of Integral Philosophy of Human Being. Proceedings of the Xxii World Congress of Philosophy 20:167-174.score: 180.0
    The paper discusses a possibility of integral combination of various approaches for the adequate understanding of human being. In this regard, I analyze the feeling of love in the context of rational cognition and also suggest a secular interpretation of religious images and symbols that allow us to understand well-known heuristic and moral notions in a new light.
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  27. Waldir Souza & Renato Barbosa Santos (2013). O projeto de parentalidade e suas consequências na existência do ser humano. Uma reflexão a partir da perspectiva religiosa (The parenting project and its consequences in human being's existence. A consideration from the religious view). Horizonte 11 (31):1059-1080.score: 180.0
    O projeto de parentalidade e suas consequências na existência do ser humano. Uma reflexão a partir da perspectiva religiosa (The parenting project and its consequences in human being’s existence. A consideration from the religious view) - DOI: 10.5752/P.2175-5841.2013v11n31p1059 Gerar um filho é gerar uma vida. No processo geracional estão embutidas várias implicações e consequências tanto para quem gera, quanto para quem é gerado. Para o casal, o nascimento de um filho é o fruto inquestionável de sua união. Entretanto, (...)
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  28. Sebastian Draiman (2010). Florea Lucaci, Creatie si fiintare. Un temei în ontologia umanului/ Creation and Being. A Fundament in Human Ontology. Journal for the Study of Religions and Ideologies 4 (11):78-80.score: 180.0
    Florea Lucaci, Creatie si fiintare. Un temei în ontologia umanului Editura Dacia, Cluj Napoca, 2002.
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  29. Patrick R. Frierson (2013). What is the Human Being? Routledge.score: 180.0
    Philosophers, anthropologists and biologists have long puzzled over the question of human nature. It is also a question that Kant thought about deeply and returned to in many of his writings. In this lucid and wide-ranging introduction to Kant’s philosophy of human nature - which is essential for understanding his thought as a whole - Patrick R. Frierson assesses Kant’s theories and examines his critics. He begins by explaining how Kant articulates three ways of addressing the question ‘what (...)
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  30. Hanne Jacobs (2014). Transcendental Subjectivity and the Human Being. In Sara Heinämaa Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. 87-105.score: 180.0
    This article addresses an ambiguity in Edmund Husserl’s descriptions of what it means to be a human being in the world. On the one hand, Husserl often characterizes the human being in natural scientific terms as a psychophysical unity. On the other hand, Husserl also describes how we experience ourselves as embodied persons that experience and communicate with others within a socio-historical world. The main aim of this article is to show that if one overlooks this (...)
     
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  31. Enrique Muñoz Pérez (2013). Human being, animal and animality: Novelty and Scope of the Fundamental Concepts of Metaphysics: World, Finitude, Solitude 1929/30 of Martin Heidegger. [REVIEW] Veritas 29:77-96.score: 180.0
    El objetivo del presente artículo es mostrar el giro que ocurre en el pensamiento de Heidegger en relación a los conceptos de «ser humano», «animal» y «animalidad» comparando, en primer lugar, el tratamiento que da a los temas en Ser y Tiempo (1927) y en Los conceptos fundamentales de la metafísica. Mundo, finitud, soledad (1929/30). En segundo lugar, pretendo desarrollar algunos alcances de la discusión sobre la animalidad en la interpretación heideggeriana actual. La pregunta que orienta este trabajo es ¿por (...)
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  32. Sherman J. Clark (2014). The Juror, the Citizen, and the Human Being: The Presumption of Innocence and the Burden of Judgment. [REVIEW] Criminal Law and Philosophy 8 (2):421-429.score: 176.0
    In this essay, I suggest that the criminal trial is not only about the guilt or innocence of the defendant, but also about the character and growth of the jurors and the communities they represent. In earlier work, I have considered the potential impact of law and politics on the character of citizens, and thus on the capacity of citizens to thrive—to live full and rich human lives. Regarding the jury, I have argued that aspects of criminal trial procedure (...)
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  33. Tibor R. Machan (1998). Classical Individualism: The Supreme Importance of Each Human Being. Routledge.score: 176.0
    In Classical Individualism , Tibor R. Machan argues that individualism is far from being dead. Machan identifies, develops and defends what he calls classical individualism - an individualism humanised by classical philosophy, rooted in Aristotle rather than Hobbes. This book does not reject the social nature of human beings, but finds that every one has a self-directed agent who is responsible for what he or she does. Machan rejects all types of collectivism, including communitarianism, ethnic solidarity, racial unity, (...)
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  34. Hugh Lacey (forthcoming). Science, Respect for Nature, and Human Well-Being: Democratic Values and the Responsibilities of Scientists Today. Foundations of Science:1-17.score: 174.0
    The central question addressed is: How should scientific research be conducted so as to ensure that nature is respected and the well being of everyone everywhere enhanced? After pointing to the importance of methodological pluralism for an acceptable answer and to obstacles posed by characterizing scientific methodology too narrowly, which are reinforced by the ‘commercial-scientific ethos’, two additional questions are considered: How might research, conducted in this way, have impact on—and depend on—strengthening democratic values and practices? And: What is (...)
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  35. Pieter Lemmens (2014). Mark Coeckelbergh: Human Being@Risk. Enhancement, Technology, and the Evaluation of Vulnerability Transformations, Springer, Dordrecht-New York, 2013, 218 Pp., $129. [REVIEW] Human Studies 37 (1):153-159.score: 162.0
    To be alive is to be vulnerable. That is probably the most basic truth all living creatures confront, from the smallest to the greatest and from the most primitive to the most complex. As Hans Jonas states in the introduction to his wonderful treatise, The Phenomenon of Life, the paradoxical, still enigmatic fact that vital substance by some original act of segregation has isolated itself from the general fabric of things and set itself over against the world introduced the tension (...)
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  36. Geoffrey C. Madell (1991). Personal Identity and the Idea of a Human Being. Philosophy 29:127-142.score: 162.0
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  37. Julian A. Davies (2009). A Philosophy of the Human Being. University Press of America.score: 162.0
    This book is an accessible text that explores what it means to be human.
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  38. Boris G. Yudin (2008). Understanding Human Being. Constructivism Versus Naturalism. Dialogue and Universalism 18 (11/12):101-113.score: 162.0
    Two different value orientations with regard to nature are presented. The first orientation corresponds to the naturalistic worldview. It emphasizes the need for protecting the environmental order of things. The second value orientation situates our interests and desires above the imperatives of the nature preservation. Nature is grasped, first of all, as raw material to be more or less radically changed. The distinction of two value systems is relevant for our position not just regarding nature around us, but regarding (...) nature as well. The current bioethical debates on therapy versus enhancement reflect the opposition of these two sets of values. (shrink)
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  39. Pratima P. Joshi (2010). Human Being, Nature, and Guru. Readworthy Publications.score: 162.0
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  40. Helen Oppenheimer (2006). What a Piece of Work: On Being Human. Imprint Academic.score: 162.0
    This is a small book on a large subject: What is special about human beings? Hamlet mused, ?What a piece of work is man! How noble in reason! how like a god!? but went on to speak of ?this quintessence of dust?. Helen Oppenheimer prefers to start with the dust and move to the glory: we really are animals ? and from these animals has come Shakespeare. People are indeed ?miserable sinners? ? and also magnificent creatures. The author does (...)
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  41. W. J. Talbott (2010). Human Rights and Human Well-Being. Oxford University Press.score: 156.0
    The consequentialist project for human rights -- Exceptions to libertarian natural rights -- The main principle -- What is well-being? What is equity? -- The two deepest mysteries in moral philosophy -- Security rights -- Epistemological foundations for the priority of autonomy rights -- The millian epistemological argument for autonomy rights -- Property rights, contract rights, and other economic rights -- Democratic rights -- Equity rights -- The most reliable judgment standard for weak paternalism -- Liberty rights and (...)
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  42. Takeshi Yamagishi (1992). Landscape and the Human Being. Human Studies 15 (1):95 - 115.score: 156.0
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  43. R. Xin (2007). The Human Being in Chinese Civilization. Diogenes 54 (3):69-75.score: 156.0
    The author provides an introductory view of the notion of dignity and yen (benevolence) in Confucius’ and Mencius’ doctrines. It compares them with classical Western positions (viz. Plato’s), through an analysis of the Analects and Mencius’ works. It shows that because of a strong emphasis on the importance and dignity of the human person, Chinese humanism has been developing under a specific social and cultural background which is entirely different from that of Western countries.
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  44. K. A. Eriksen, B. Sundfor, B. Karlsson, M. -B. Raholm & M. Arman (2012). Recognition as a Valued Human Being: Perspectives of Mental Health Service Users. Nursing Ethics 19 (3):357-368.score: 156.0
    The acknowledgement of basic human vulnerability in relationships between mental health service users and professionals working in community-based mental health services (in Norway) was a starting point. The purpose was to explore how users of these services describe and make sense of their meetings with other people. The research is collaborative, with researcher and person with experienced-based knowledge cooperating through the research process. Data is derived from 19 interviews with 11 people who depend on mental health services for assistance (...)
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  45. C. Parker (2010). The Moral Primacy of the Human Being. Journal of Medical Ethics 36 (9):563-566.score: 156.0
    Can the view that medical science is more important than the individual properly persuade recruitment to trials? This paper considers the nature and interests of the person and their relationships to the concepts of science and society; and analyses a conception of value used to balance the interests of science and research subjects. The implications of arguments opposing the primacy of the individual are set out to indicate their implausibility; while the primacy principle is described to show its necessity in (...)
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  46. Yin Haiguang (2001). Do You Want to Be a Human Being?(1958). In Stephen C. Angle & Marina Svensson (eds.), Chinese Human Rights Reader. M. E. Sharpe. 229.score: 156.0
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  47. Erich Mistrík (2011). Human Being Transcending Itself: Creative Process in Art as a Model of Our Relation to the Ultimate Reality. Human Affairs 21 (2):119-128.score: 156.0
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  48. Evandro Agazzi (2010). The Scientific Images and the Global Knowledge of the Human Being. In Malcolm A. Jeeves (ed.), Rethinking Human Nature: A Multidisciplinary Approach. William B. Eerdmans Pub. Company.score: 156.0
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  49. Christopher Gill (1990). The Human Being as an Ethical Norm. In , The Person and the Human Mind: Issues in Ancient and Modern Philosophy. Oxford University Press.score: 156.0
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  50. Marco Visentin (2014). Happiness and the Market: The Ontology of the Human Being in Thomas Aquinas and Modern Functionalism. Business Ethics: A European Review 23 (4):430-444.score: 156.0
    In this paper, we aim at identifying a concept of man that can represent a reference point for those who work or supervise social processes characterized by commercial or economic purposes. Economic, management, and organizational theories and ideas have a large impact on the way we think of ourselves, and we act accordingly. By making a radical departure from the ontological assumptions, this paper proposes a shifting of the current paradigm in terms of how we theorize about man. In order (...)
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