Search results for 'Human beings Animal nature' (try it on Scholar)

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  1. Kelly Oliver (2009). Animal Lessons: How They Teach Us to Be Human. Columbia University Press.score: 187.5
    Introduction: The role of animals in philosophies of man -- Part I: What's wrong with animal rights? -- The right to remain silent -- Part II: Animal pedagogy -- You are what you eat : Rousseau's cat -- Say the human responded : Herder's sheep -- Part III: Difference worthy of its name -- Hair of the dog : Derrida's and Rousseau's good taste -- Sexual difference, animal difference : Derrida's sexy silkworm -- Part IV: It's (...)
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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: 141.8
    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. Pär Segerdahl (2007). Can Natural Behavior Be Cultivated? The Farm as Local Human/Animal Culture. Journal of Agricultural and Environmental Ethics 20 (2):167-193.score: 140.5
    Although the notion of natural behavior occurs in many policy-making and legal documents on animal welfare, no consensus has been reached concerning its definition. This paper argues that one reason why the notion resists unanimously accepted definition is that natural behavior is not properly a biological concept, although it aspires to be one, but rather a philosophical tendency to perceive animal behavior in accordance with certain dichotomies between nature and culture, animal and human, original orders (...)
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  4. Dominick LaCapra (2009). History and its Limits: Human, Animal, Violence. Cornell University Press.score: 138.0
    Introduction For Freud, beyond the explanatory limits of the pleasure principle lay the repetition compulsion, the death drive, and trauma with its ...
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  5. Harry Cowen (1994). The Human Nature Debate: Social Theory, Social Policy, and the Caring Professions. Pluto Press.score: 138.0
     
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  6. Giorgio Agamben (2004). The Open: Man and Animal. Stanford University Press.score: 128.0
    The end of human history is an event that has been foreseen or announced by both messianics and dialecticians. But who is the protagonist of that history that is coming—or has come—to a close? What is man? How did he come on the scene? And how has he maintained his privileged place as the master of, or first among, the animals? In The Open, contemporary Italian philosopher Giorgio Agamben considers the ways in which the “human” has been thought (...)
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  7. Christopher Lang, Elliott Sober & Karen Strier (2002). Are Human Beings Part of the Rest of Nature? Biology and Philosophy 17 (5):661-671.score: 114.0
    Unified explanations seek to situate the traits of human beings in a causal framework that also explains the trait values found in nonhuman species. Disunified explanations claim that the traits of human beings are due to causal processes not at work in the rest of nature. This paper outlines a methodology for testing hypotheses of these two types. Implications are drawn concerning evolutionary psychology, adaptationism, and anti-adaptationism.
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  8. Hans-Peter Kr (1998). The Second Nature of Human Beings: An Invitation for John McDowell to Discuss Helmuth Plessner's Philosophical Anthropology. Philosophical Explorations 1 (2):107 – 119.score: 114.0
    John McDowell argues for minimal empiricism via using the notion of second nature of human beings. I should like to invite him to discuss Helmuth Plessner's Philosophical Anthropology in order to elaborate a more substantial conception of second nature. McDowell seems to think that it is adequate for his more epistemological aim to remind us of second nature as though it were to be taken for granted. But I think, following Plessner, that this right reminder (...)
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  9. Hans-Peter Krüger (1998). The Second Nature of Human Beings: An Invitation for John McDowell to Discuss Helmuth Plessner's Philosophical Anthropology. Philosophical Explorations 1 (2):107-119.score: 114.0
    Abstract John McDowell argues for minimal empiricism via using the notion of second nature of human beings. I should like to invite him to discuss Helmuth Plessner's Philosophical Anthropology in order to elaborate a more substantial conception of second nature. McDowell seems to think that it is adequate for his more epistemological aim to remind us of second nature as though it were to be taken for granted. But I think, following Plessner, that this right (...)
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  10. Hans-Peter Krüger (2009). The Public Nature of Human Beings. Parallels Between Classical Pragmatisms and Helmuth Plessner's Philosophical Anthropology. Iris 1 (1):195-204.score: 114.0
    Though Helmuth Plessner (1892-1985) elaborated his philosophical anthropology independently of the classical pragmatisms, there are many parallels with them. He combined a phenomenology of living beings (a parallel with William James) with a semiotic reconstruction (a parallel with Charles Sanders Peirce) of what we are already using whenever we specify living beings, among them ourselves as human living beings in nature, culture, and society. In Plessner’s distinction between having a body (Körperhaben) and being (or living) (...)
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  11. James S. Trefil (2004). Human Nature: A Blueprint for Managing the Earth--By People, for People. Times Books/Henry Holt.score: 111.5
    A radical approach to the environment which argues that by harnessing the power of science for human benefit, we can have a healthier planet As a prizewinning theoretical physicist and an outspoken advocate for scientific literacy, James Trefil has long been the public's guide to a better understanding of the world. In this provocative book, Trefil looks squarely at our environmental future and finds-contrary to popular wisdom-reason to celebrate. For too long, Trefil argues, humans have treated nature as (...)
     
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  12. Alain de Benoist (2010). Des Animaux Et des Hommes: La Place de l'Homme Dans la Nature: Essai. Alexipharmaque.score: 111.0
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  13. Giovanni Felice Azzone (2003). The Dual Biological Identity of Human Beings and the Naturalization of Morality. History and Philosophy of the Life Sciences 25 (2):211 - 241.score: 105.0
    The last two centuries have been the centuries of the discovery of the cell evolution: in the XIX century of the germinal cells and in the XX century of two groups of somatic cells, namely those of the brain-mind and of the immune systems. Since most cells do not behave in this way, the evolutionary character of the brain-mind and of the immune systems renders human beings formed by two different groups of somatic cells, one with a deterministic (...)
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  14. Micah Lott (forthcoming). Why Be a Good Human Being? Natural Goodness, Reason, and the Authority of Human Nature. Philosophia:1-17.score: 105.0
    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 (...)
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  15. Stephen Sparks (2010). Semiotics and Human Nature in Postmodernity: A Consideration of Animal Semioticum as the Postmodern Definition of Human Being. Semiotica 2010 (179):259-294.score: 103.5
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  16. Hans-Peter Krüger (2010). Gehirn, Verhalten Und Zeit: Philosophische Anthropologie Als Forschungsrahmen. Akademie Verlag.score: 102.0
    Menschenaffen erganzen ihr Instinkt- und Triebleben positivistisch durch individuelle Intelligenz, Sozialitat und Kulturalitat.
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  17. Margherita D'Amico (2007). La Pelle Dell'orso: Noi E Gli Altri Animali. Mondadori.score: 99.0
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  18. Beril İdemen Sözmen (2013). Harm in the Wild: Facing Non-Human Suffering in Nature. [REVIEW] Ethical Theory and Moral Practice 16 (5):1075-1088.score: 96.0
    The paper is concerned with whether the reductio of the natural-harm-argument can be avoided by disvaluing non-human suffering and death. According to the natural-harm-argument, alleviating the suffering of non-human animals is not a moral obligation for human beings because such an obligation would also morally prescribe human intervention in nature for the protection of non-human animal interests which, it claims, is absurd. It is possible to avoid the reductio by formulating the moral (...)
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  19. Fabrice Jotterand (2008). Beyond Therapy and Enhancement: The Alteration of Human Nature. [REVIEW] NanoEthics 2 (1):15-23.score: 95.5
    With the rapid progress and considerable promise of nanobiotechnology/neurosciences there is the potential of transforming the very nature of human beings and of how humans can conceive of themselves as rational animals through technological innovations. The interface between humans and machines (neuro-digital interface), can potentially alter what it means to be human, i.e., the very idea of human nature and of normal functioning will be changed. In this paper, I argue that we are potentially (...)
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  20. Adriel Trott (2012). The Human Animal. Epoché: A Journal for the History of Philosophy 16 (2):269-285.score: 95.5
    I argue that the human being fits squarely within the natural world in Aristotle’s anthropology. Like other natural beings, we strive to fulfill our end from the potential within us to achieve that end. Logos does not make human beings unnatural but makes us responsible for our actualization. As rational, the human can never be reduced to mere living animal but is always already concerned with living well; yet, as natural, she is not separated (...)
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  21. Helen Thornton (2005). State of Nature or Eden?: Thomas Hobbes and His Contemporaries on the Natural Condition of Human Beings. University of Rochester Press.score: 94.5
    State of nature or Eden? -- Hobbes' state of nature as an account of the fall? -- Hobbes' own belief or unbelief -- The contemporary reaction to Leviathan -- Hobbes and commentaries on Genesis -- A note on method and chapter order -- Good and evil -- Hobbes on good and evil -- The 'seditious doctrines' of the schoolmen -- The contemporary reaction -- The scriptural account -- The state of nature as an account of the fall? (...)
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  22. Rebecca L. Walker (2006). Human and Animal Subjects of Research: The Moral Significance of Respect Versus Welfare. Theoretical Medicine and Bioethics 27 (4):305-331.score: 94.0
    Human beings with diminished decision-making capacities are usually thought to require greater protections from the potential harms of research than fully autonomous persons. Animal subjects of research receive lesser protections than any human beings regardless of decision-making capacity. Paradoxically, however, it is precisely animals’ lack of some characteristic human capacities that is commonly invoked to justify using them for human purposes. In other words, for humans lesser capacities correspond to greater protections but for (...)
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  23. Mikael Stenmark (2012). Is There a Human Nature? Zygon 47 (4):890-902.score: 90.0
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  24. R. F. Ellen & Katsuyoshi Fukui (eds.) (1996). Redefining Nature: Ecology, Culture, and Domestication. Berg.score: 90.0
    - How can anthropology improve our understanding of the interrelationship between nature and culture? - What can anthropology contribute to practical debates which depend on particular definitions of nature, such as that concerning sustainable development? Humankind has evolved over several million years by living in and utilizing 'nature' and by assimilating it into 'culture'. Indeed, the technological and cultural advancement of the species has been widely acknowledged to rest upon human domination and control of nature. (...)
     
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  25. Mario von Cranach (1976). Methods Of Inference From Animal To Human Behaviour. The Hague: Mouton.score: 90.0
     
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  26. Allen Buchanan (2009). Human Nature and Enhancement. Bioethics 23 (3):141-150.score: 88.5
    Appeals to the idea of human nature are frequent in the voluminous literature on the ethics of enhancing human beings through biotechnology. Two chief concerns about the impact of enhancements on human nature have been voiced. The first is that enhancement may alter or destroy human nature. The second is that if enhancement alters or destroys human nature, this will undercut our ability to ascertain the good because, for us, the (...)
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  27. Zhang Pengwei, Guo Qiyong & Wang Bei (2008). New Insight Into Mencius' Theory of the Original Goodness in Human Nature. Frontiers of Philosophy in China 3 (1):27 - 38.score: 88.5
    In Mencius' theory of the original goodness in human nature, fate is the original source of xing (nature). Heart is the appearance of nature. There are two aspects to nature and heart: ti (form) and yong (function). From the perspective of form, nature is liangzhi (the goodness in conscience) and liangneng (the inborn ability to be good) in human beings and heart is human's conscience and original heart. From the perspective of (...)
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  28. Timothy F. Murphy (2010). The Ethics of Impossible and Possible Changes to Human Nature. Bioethics 26 (4):191-197.score: 88.5
    Some commentators speak freely about genetics being poised to change human nature. Contrary to such rhetoric, Norman Daniels believes no such thing is plausible since ‘nature’ describes characteristic traits of human beings as a whole. Genetic interventions that do their work one individual at a time are unlikely to change the traits of human beings as a class. Even so, one can speculate about ways in which human beings as a whole (...)
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  29. David Morris (2005). Animals and Humans, Thinking and Nature. Phenomenology and the Cognitive Sciences 4 (1):49-72.score: 87.0
    Studies that compare human and animal behaviour suspend prejudices about mind, body and their relation, by approaching thinking in terms of behaviour. Yet comparative approaches typically engage another prejudice, motivated by human social and bodily experience: taking the lone animal as the unit of comparison. This prejudice informs Heidegger’s and Merleau-Ponty’s comparative studies, and conceals something important: that animals moving as a group in an environment can develop new sorts of “sense.” The study of animal (...)
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  30. Roger Teichmann (2011). Nature, Reason, and the Good Life: Ethics for Human Beings. Oxford University Press.score: 86.5
    Starting from an examination of foundational issues, the book covers a range of topics, including animals, agency, enjoyment, the good life, contemplation, ...
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  31. Hope Ferdowsian (2011). Human and Animal Research Guidelines: Aligning Ethical Constructs with New Scientific Developments. Bioethics 25 (8):472-478.score: 86.0
    Both human research and animal research operate within established standards and procedures. Although the human research environment has been criticized for its sometimes inefficient and imperfect process, reported abuses of human subjects in research served as the impetus for the establishment of the Nuremberg Code, Declaration of Helsinki, and the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research and the resulting Belmont Report. No similar, comprehensive and principled effort has addressed (...)
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  32. Weixiang Ding (2009). Destiny and Heavenly Ordinances: Two Perspectives on the Relationship Between Heaven and Human Beings in Confucianism. [REVIEW] Frontiers of Philosophy in China 4 (1):13-37.score: 86.0
    As a pair of important categories in traditional Chinese culture, “ ming 命 (destiny or decrees)” and “ tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ ling 令 (decrees),” which evolved from “ wang ling 王令 (royal decrees)” into “ tian ling 天令 (heavenly decrees),” and then became “ ming ” from a throne because of the decisive role of “heavenly decrees” over a throne. “ Ming ” and (...)
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  33. Ding Weixiang & Huang Deyuan (2009). Destiny and Heavenly Ordinances: Two Perspectives on the Relationship Between Heaven and Human Beings in Confucianism. Frontiers of Philosophy in China 4 (1):13 - 37.score: 86.0
    As a pair of important categories in traditional Chinese culture, "ming 命 (destiny or decrees)" and "tian ming 天命 (heavenly ordinances)" mainly refer to the constraints placed on human beings. Both originated from "ling 令 (decrees)," which evolved from "wang ling 王令 (royal decrees)" into "tian ling 天令 (heavenly decrees)," and then became "ming" from a throne because of the decisive role of "heavenly decrees" over a throne. "Ming" and "tian ming" have different definitions: "Ming" represented the limits (...)
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  34. John Hacker-Wright (2012). Teichmann , Roger . Nature, Reason, and the Good Life: Ethics for Human Beings . Oxford: Oxford University Press, 2011. Pp. 224. $65.00 (Cloth). [REVIEW] Ethics 122 (3):637-641.score: 85.5
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  35. Mark Johnston (2007). Human Beings Revisited: My Body is Not an Animal. Oxford Studies in Metaphysics 3:33-74.score: 85.5
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  36. Jason T. Eberl (2004). Aquinas on the Nature of Human Beings. Review of Metaphysics 58 (2):333 - 365.score: 85.5
  37. Hugo Meynell (1975). Animal Nature and Human Nature By W. H. Thorpe Methuen, 1974, Xviii + 435 Pp., £7.20. [REVIEW] Philosophy 50 (194):485-.score: 85.5
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  38. Mark Lebar (2012). Nature, Reason, & the Good Life: Ethics for Human Beings. By Roger Teichmann. (Oxford UP, 2011). Pp. Xvi+192. Price £35.00.). [REVIEW] Philosophical Quarterly 62 (248):633-635.score: 85.5
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  39. J. Kekes (2012). Nature, Reason, and the Good Life: Ethics for Human Beings, by Roger Teichmann. Mind 121 (482):547-552.score: 85.5
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  40. C. Joachim Classen (1979). Animals and Human Beings in Ancient Thought. Studies in Animal Psychology, Anthropology and Ethics. Philosophy and History 12 (1):16-17.score: 85.5
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  41. Wessel Stoker (2000). Are Human Beings Religious by Nature? Schleiermacher's Generic View of Religion and The Contemporary Pluralistic, Secular Culture. Bijdragen 61 (1):51-75.score: 85.5
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  42. William Hasker (1998). The Nature of Human Beings: A Mediating View. In Melville Y. Stewart & Chih-kʻang Chang (eds.), The Symposium of Chinese-American Philosophy and Religious Studies. International Scholars Publications. 1--37.score: 85.5
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  43. Anna Krajewska (2012). Roger Teichmnn, Nature, Reason and the Good Life. Ethics for Human Beings. Roczniki Filozoficzne:128-134.score: 85.5
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  44. James Lindemann Nelson (1992). Transplantation Through a Glass Darkly; Should Baboons Become Spare Parts Bins for Human Beings? Not When Their Moral Nature Remains a Mystery to Us. Hastings Center Report 22.score: 85.5
     
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  45. Eric W. Sanderson, Malanding Jaiteh, Marc A. Levy, Kent H. Redford, Antoinette V. Wannebo & Gillian Woolmer (2002). The Human Footprint and the Last of the Wild The Human Footprint is a Global Map of Human Influence on the Land Surface, Which Suggests That Human Beings Are Stewards of Nature, Whether We Like It or Not. Bioscience 52 (10):891-904.score: 85.5
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  46. Wessel Stoker (2005). Are Human Beings Religious by Nature? Bijdragen 61 (1):51-75.score: 85.5
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  47. Daniel P. Thero (2013). Teichmann, Roger., Nature, Reason, and the Good Life: Ethics for Human Beings. Review of Metaphysics 67 (1):192-193.score: 85.5
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  48. D. Tietjens Meyers (1998). Beyond Separateness: The Social Nature of Human Beings-Their Autonomy, Knowledge, and Power by Richard Schmitt. Philosophy and Phenomenological Research 58:989-991.score: 85.5
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  49. Kathryn Paxton George (1990). So Animal a Human ..., Or the Moral Relevance of Being an Omnivore. Journal of Agricultural and Environmental Ethics 3 (2):172-186.score: 85.0
    It is argued that the question of whether or not one is required to be or become a strict vegetarian depends, not upon a rule or ideal that endorses vegetarianism on moral grounds, but rather upon whether one's own physical, biological nature is adapted to maintaining health and well-being on a vegetarian diet. Even if we accept the view that animals have rights, we still have no duty to make ourselves substantially worse off for the sake of other rights-holders. (...)
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  50. Eric T. Olson (1997). The Human Animal: Personal Identity Without Psychology. Oxford University Press.score: 84.5
    Most philosophers writing about personal identity in recent years claim that what it takes for us to persist through time is a matter of psychology. In this groundbreaking new book, Eric Olson argues that such approaches face daunting problems, and he defends in their place a radically non-psychological account of personal identity. He defines human beings as biological organisms, and claims that no psychological relation is either sufficient or necessary for an organism to persist. Olson rejects several famous (...)
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