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

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  1. V. Lazutka (ed.) (1988). The Philosophical Understanding of Human Beings: Towards the Xviiith World Congress of Philosophy, Brighton, United Kingdom, August 21-27, 1988. [REVIEW] Lithuanian Section of the Philosophical Society of the U.S.S.R..
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  2.  22
    Armin Grunwald & Yannick Julliard (2007). Nanotechnology – Steps Towards Understanding Human Beings as Technology? NanoEthics 1 (2):77-87.
    Far-reaching promises made by nanotechnology have raised the question of whether we are on the way to understanding human beings more and more as belonging to the realm of technology. In this paper, an increasing need to understand the technological re-conceptualization of human beings is diagnosed whenever increasingly “technical” interpretations of humans as mechanical entities are disseminated. And this can be observed at present in the framework of nanobiotechnology, a foremost “technical” self-description where a technical language (...)
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  3.  45
    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.
    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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  4. G. H. von Wright, Lars Hertzberg & Juhani Pietarinen (eds.) (1988). Perspectives on Human Conduct. E.J. Brill.
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  5.  74
    Christopher Cordner (2005). Life and Death Matters: Losing a Sense of the Value of Human Beings. Theoretical Medicine and Bioethics 26 (3):207-226.
    The essay combines a specific and a more general theme. In attacking ‘the doctrine of the sanctity of human life’ Singer takes himself thereby to be opposing the conviction that human life has special value. I argue that this conviction goes deep in our lives in many ways that do not depend on what Singer identifies as central to that ‘doctrine’, and that his attack therefore misses its main target. I argue more generally that Singer’s own moral philosophy (...)
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  6.  10
    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.
    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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  7. Bruce Silver (2014). Dante's Paradiso: No Human Beings Allowed. Philosophy and Literature 38 (1):110-127.
    “But when you meet her again,” he observed, “in Heaven, you, too, will be changed. You will see her spiritualized, with spiritual eyes.”1Dante is not a philosopher, although George Santayana sees him as one among a very few philosophical poets.2 The Divine Comedy deals in terza rima with issues that are philosophically urgent, including the relation between reasoning well and happiness.3And as one of the few great epics in Western literature, the Comedy offers its readers the pleasures of world-class poetry, (...)
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  8.  1
    Wilbur R. Hubbard (1951). Secondary Reinforcement of a Simple Discrimination in Human Beings. Journal of Experimental Psychology 41 (4):233.
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  9. Jaroslav Pecen (ed.) (1988). The Philosophical Understanding of Human Beings: Papers by Czechoslovak Aut[H]Ors of the Main Theme of the Xviii. World Congres[S] of Philosophy. Academia - Publishing House of the Czechoslovak Academy of Sciences.
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  10. Terence Rajivan Edward (2016). Non-Social Human Beings in the Original Position. Philosophical Pathways (205).
    This paper argues that Rawls must commit himself to non-social human beings to defend his original position procedure.
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  11.  5
    Helen Watt (2015). Life and Health: A Value in Itself for Human Beings? HEC Forum 27 (3):207-228.
    The presence of a human being/organism—a living human ‘whole’, with the defining tendency to promote its own welfare—has value in itself, as do the functions which compose it. Life is inseparable from health, since without some degree of healthy functionality the living whole would not exist. The value of life differs both within a single life and between lives. As with any other form of human flourishing, the value of life-and-health must be distinguished from the moral importance (...)
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  12.  5
    Geraldine O. Browning, Joseph L. Alioto & Seymour M. Farber (eds.) (1973). Teilhard De Chardin: In Quest of the Perfection of Man. Rutherford [N.J.]Fairleigh Dickinson University Press.
    A printed record of the symposium held in 1971 that was sponsored by the University of California's medical campus in San Francisco and the City and County of San Francisco to examine man's destiny and moral development.
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  13. Paul Hallberg (ed.) (1979). The Condition of Man: Proceedings of an International Symposium Held September 8-10, 1978 in Göteborg to Celebrate the 200th Anniversary of the Royal Society of Arts and Sciences of Göteborg. [REVIEW] Vetenskaps- O. Vitterhets-Samhället.
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  14. H. Odera Oruka (ed.) (1991). World Conference of Philosophy: 21st-25th July, 1991, Kenyatta International Conference Center, Nairobi, Kenya: Theme: Philosophy, Man, and the Environment: (Advance Volume of Papers and Abstracts). [REVIEW] S.N..
     
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  15.  15
    Adolf Portmann & Rudolf Ritsema (eds.) (1973). Man and Speech =. Brill.
    ERNST BENZ DIE SCHÖPFERISCHE BEDEUTUNG DES WORTES BEI JACOB BOEHME I Wenn der diesjährige Eranos sich als Thema : „Mensch und Wort" gestellt hat, ...
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  16. Charles Robert (ed.) (1977). Manipulated Man: The Power of Man Over Man, its Risks and its Limits: European Studies, Strasbourg, September 24-29, 1973. [REVIEW] Pickwick Press.
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  17. Murād Wahbah (ed.) (1985). Philosophy & Mass-Man: Proceedings of the Fifth International Philosophy Conference, 12-15, November, 1983. Anglo-Egyptian Bookshop.
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  18.  58
    Robert Sparrow (2010). Should Human Beings Have Sex? Sexual Dimorphism and Human Enhancement. American Journal of Bioethics 10 (7):3-12.
    Since the first sex reassignment operations were performed, individual sex has come to be, to some extent at least, a technological artifact. The existence of sperm sorting technology, and of prenatal determination of fetal sex via ultrasound along with the option of termination, means that we now have the power to choose the sex of our children. An influential contemporary line of thought about medical ethics suggests that we should use technology to serve the welfare of individuals and to remove (...)
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  19.  7
    Koichiro Misawa (2014). Animality and Rationality in Human Beings: Towards Enriching Contemporary Educational Studies. Cosmos and History: The Journal of Natural and Social Philosophy 10 (2):182-196.
    “What is the nature of the beings that we are?” is perhaps the most difficult question. The difficulty lies in our being a natural animal in a normative environment. In harmony with John McDowell’s conception of a naturalism of second nature, this paper claims that we should not rest satisfied with the predominant scientific picture in which the seeming rift between our animality and our rationality is to be resolved by detailed studies of empirically knowable facts about our animal (...)
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  20.  31
    Robert Williams Binkley, Richard N. Bronaugh & Ausonio Marras (eds.) (1971). Agent, Action, and Reason. [Toronto]University of Toronto Press.
  21. John D. Roslansky & Ernan McMullin (eds.) (1969). The Uniqueness of Man. London, North-Holland Pub. Co..
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  22.  22
    Stein M. Wivestad (2013). On Becoming Better Human Beings: Six Stories to Live By. Studies in Philosophy and Education 32 (1):55-71.
    What are the conditions required for becoming better human beings? What are our limitations and possibilities? I understand “becoming better” as a combined improvement process bringing persons “up from” a negative condition and “up to” a positive one. Today there is a tendency to understand improvement in a one-sided way as a movement up to the mastery of cognitive skills, neglecting the negative conditions that can make these skills mis-educative. I therefore tell six stories in the Western tradition (...)
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  23.  6
    Julian Savulescu (2007). Genetic Interventions and the Ethics of Enhancement of Human Beings. In Bonnie Steinbock (ed.), The Oxford Handbook of Bioethics. Oxford University Press 516--535.
    There has been considerable recent debate on the ethics of human enhancement. A number of prominent authors have been concerned about or critical of the use of technology to alter or enhance human beings, citing threats to human nature and dignity as one basis for these concerns. Frances Kamm has given a detailed rebuttal of Sandel's arguments, arguing that human enhancement is permissible. Nicholas Agar, in his book Liberal Eugenics, argues that enhancement should be permissible (...)
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  24. Denis Robinson (2007). Human Beings, Human Animals, and Mentalistic Survival. In Dean W. Zimmerman (ed.), Oxford Studies in Metaphysics, Volume 3. Oxford University Press 3-32.
    I critically discuss both the particular doctrinal and general meta-philosophical or methodological tenets of Mark Johnston's paper "Human Beings", attending to several weaknesses in his argument. One of the most important amongst them is an apparent reliance on a substitution of identicals within an intensional context as he argues that continuity of functioning brain is essential to the persistence of "Human Beings" as allegedly singled out by his methodology; another equally important is a simple lacuna in (...)
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  25.  45
    Huang Tongsen (1984). Several Issues Concerning the Theory of Human Beings. Contemporary Chinese Thought 16 (2):31-64.
    The study of the issue of human beings has experienced a tortuous and bumpy road in China. Over the previous more than twenty years since liberation all viewpoints endorsing a common human nature and humanism had been arbitrarily subjected to criticism and suppression, tagged as the human nature theory of the landlord and bourgeosie classes and revisionism. This not only violated the academic principle of allowing a hundred schools of thought to contend but also strangled some (...)
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  26.  35
    Eric T. Olson (2015). On Parfit's View That We Are Not Human Beings. Royal Institute of Philosophy Supplement 76:39-56.
    Derek Parfit claims that we are not human beings. Rather, each of us is the part of a human being that thinks in the strictest sense. This is said to solve a number of difficult metaphysical problems. I argue that the view has metaphysical problems of its own, and is inconsistent with any psychological-continuity account of personal identity over time, including Parfit's own.
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  27.  15
    Andrew McGee (2016). We Are Human Beings. Journal of Medicine and Philosophy 41 (2):148-171.
    In this paper, I examine Jeff McMahan’s arguments for his claim that we are not human organisms, and the arguments of Derek Parfit to the same effect in a recent paper. McMahan uses these arguments to derive conclusions concerning the moral status of embryos and permanent vegetative state patients. My claim will be that neither thinker has successfully shown that we are not human beings, and therefore these arguments do not establish the ethical conclusions that McMahan has (...)
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  28. Christine M. Korsgaard, Human Beings and the Other Animals.
    Human ethical practices and attitudes with respect to the other animals exhibit a curious instability. On the one hand, most people believe that it is wrong to inflict torment or death on a non-human animal for a trivial reason. Skinning a cat or setting it on fire by way of a juvenile prank is one of the standard examples of obvious wrongdoing in the philosophical literature. Like torturing infants, it is the kind of example that philosophers use when (...)
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  29.  88
    Abraham P. Bos (2010). Aristotle on the Difference Between Plants, Animals, and Human Beings and on the Elements as Instruments of the Soul (De Anima 2.4.415b18). [REVIEW] Review of Metaphysics 63 (4):821-841.
    Why do all animals possess sense perception while plants don’t? And should the difference in quality of life between human beings and wolves be explained by supposing that wolves have degenerated souls? This paper argues that for Aristotle differences in quality of life among living beings are based on differences in the quality of their soul-principle together with the body that receives the soul. The paper proposes a new interpretation of On the Soul 2.4.415b18: “For all the (...)
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  30. Harold W. Noonan (2010). Persons, Animals, and Human Beings. In Joseph Keim Campbell, Michael O'Rourke & Harry Silverstein (eds.), Time and Identity. MIT Press
    This chapter discusses the suggestion that a psychological approach must be mistaken, because, in fact, the correct account of personal identity is given by the biological approach, according to which we are human beings whose identity over time requires no kind of psychological continuity or connectedness whatsoever. A number of authors support this suggestion, including Paul Snowdon, Peter van Inwagen, and Eric Olson. This also presumes that humans, i.e. members of the species Homo sapiens, are animals of a (...)
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  31.  20
    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.
    This article rejects the claim that human beings are religious by nature. This rejection is controversial. It is always said by catholic and protestant philosophers and theologians that human beings are religious by nature. Schleiermacher holds that the feeling of absolute dependence does not define religion, but it is the defining characteristic that makes a certain phenomenon a religiousone. This defining characteristic is borrowed from christian faith in the one God the creator. I raise two questions: (...)
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  32.  94
    Henry P. Stapp (2009). The Role of Human Beings in the Quantum Universe. World Futures 65 (1):7 – 18.
    A profound change in our scientific understanding of the role of human beings in the unfolding of our streams of conscious experiences was wrought by the 20th-century switch from classical mechanics to quantum mechanics. The streams of consciousness thoughts of human beings were converted from causally inert passive witnesses of the unfolding of a mechanically controlled and causally self-sufficient physical universe into logically needed dynamical inputs into the physical aspects of nature. These physical aspects, as they (...)
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  33.  49
    Christopher Lang, Elliott Sober & Karen Strier (2002). Are Human Beings Part of the Rest of Nature? Biology and Philosophy 17 (5):661-671.
    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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  34.  45
    Peter Baumann (2007). Persons, Human Beings, and Respect. Polish Journal of Philosophy 1 (2):5-17.
    Human dignity seems very important to us. At the same time, the concept ‘human dignity’ is extrordinarily elusive. A good way to approach the questions “What is it?” and “Why is it important?” is to raise another question first: In virtue of what do human beings have dignity? Speciesism - the idea that human beings have a particular dignity because they are humans - does not seem very convincing. A better answer says that (...) beings have dignity because and insofar as they are persons. I discuss several versions of this idea as well as several objections against it. The most promising line of analysis says that human beings cannot survive psychologically without a very basic form of recognition and respect by others. The idea that humans have a very special dignity is the idea that they owe each other this kind of respect. All this also suggests that human dignity is inherently social. Non-social beings do not have dignity - nor do they lack it. It is because we are social animals of a certain kind that we have dignity - not so much because we are rational animals. (shrink)
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  35.  30
    David Cockburn (1994). Human Beings and Giant Squids (on Ascribing Human Sensations and Emotions to Non-Human Creatures). Philosophy 69 (268):135-50.
    A television nature programme a year or two ago contained a striking sequence in which a giant squid was under threat from some other creature . The squid responded in a way which struck me immediately and powerfully as one of fear. Part of what was striking in this sequence was the way in which it was possible to see in the behaviour of a creature physically so very different from human beings an emotion which was so unambiguously (...)
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  36.  5
    E. H. Gombrich (1987). "They Were All Human Beings: So Much Is Plain": Reflections on Cultural Relativism in the Humanities. Critical Inquiry 13 (4):686-699.
    In the fourth section of Goethe’s Zahme Xenien we find the quatrain from which I have taken the theme of such an old and new controversy, which, as I hope, concerns both Germanic studies and the other humanities: “What was it that kept you from us so apart?” I always read Plutarch again and again. “And what was the lesson he did impart?” “They were all human beings—so much is plain.”1 In the very years when Goethe wrote these (...)
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  37.  15
    Maria Rita Garbi Novaes, Dirce Guilhem, Elena Barragan & Stewart Mennin (2013). Ethics Education in Research Involving Human Beings in Undergraduate Medicine Curriculum in Brazil. Developing World Bioethics 13 (3):163-168.
    Introduction The Brazilian national curriculum guidelines for undergraduate medicine courses inspired and influenced the groundwork for knowledge acquisition, skills development and the perception of ethical values in the context of professional conduct. Objective The evaluation of ethics education in research involving human beings in undergraduate medicine curriculum in Brazil, both in courses with active learning processes and in those with traditional lecture learning methodologies. Methods Curricula and teaching projects of 175 Brazilian medical schools were analyzed using a retrospective (...)
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  38.  16
    Evangelia Papadaki (2012). Understanding Objectification: Is There Special Wrongness Involved in Treating Human Beings Instrumentally? Prolegomena 11 (1):5-24.
    This article centres around objectification. It offers an analysis of the notions that are involved in this phenomenon, their moral wrongness, as well as the connections that exist between them. Martha Nussbaum has suggested that seven notions are involved in objectification: instrumentality, denial of autonomy, inertness, fungibility, violability, ownership, and denial of subjectivity. She espouses the view that the instrumentalisation of human beings is especially problematic as compared to the other ways in which we can treat human (...)
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  39.  9
    Simon P. James (2016). Protecting Nature for the Sake of Human Beings. Ratio 29 (2):213-227.
    It is often assumed that to say that nature should be protected for the sake of human beings just is to say that it should be protected because it is a means to one or more anthropocentric ends. I argue that this assumption is false. In some contexts, claims that a particular natural X should be protected for our sakes mean that X should be protected, not because it is a means to anthropocentric ends, but because it is (...)
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  40.  1
    Alexander Morgan Capron (2016). Henry Knowles Beecher, Jay Katz, and the Transformation of Research with Human Beings. Perspectives in Biology and Medicine 59 (1):55-77.
    The modern history of experimentation with human beings is notable for its ethical lacunae. In 1865, in his great work, An Introduction to the Study of Experimental Medicine, Dr. Claude Bernard, the French physician who first established the use of the scientific method in medicine, echoed the earlier injunctions of physician-moralist Moses Maimonides in counseling his fellow physicians not to treat their patients solely as a means of advancing knowledge. Yet such cautions had no apparent effect on the (...)
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  41.  30
    Robin Turner, "Male Logic" and "Women's Intuition" The Split in Our Thinking Between "Masculine" and "Feminine" is Probably as Old as Language Itself. Human Beings Seem..
    The split in our thinking between "masculine" and "feminine" is probably as old as language itself. Human beings seem to have a natural tendency to divide things into pairs: good/bad, light/dark, subject/object and so on. It is not surprising, then, that the male/female or masculine/feminine dichotomy is used to classify things other than men and women. Many languages actually classify all nouns as "masculine" or "feminine" (although not very consistently: for example, the Spanish masculine noun pollo means "hen", (...)
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  42.  38
    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.
    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 needs a therapeutic (...)
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  43.  27
    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.
    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 reminder needs a (...)
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  44.  9
    E. Cioflec (2012). On Hannah Arendt: The Worldly In-Between of Human Beings and its Ethical Consequences. South African Journal of Philosophy 31 (4):646-663.
    In this paper, I show how a concept of ethics can be derived from Hannah Arendt’s theory of action in The Human Condition , which contains from her call for action. When she looks at the ‘political actor’, as well as at the concept of ‘political situation’, her ethical claim is first of all the need to take initiative, to act. Hence, ‘political situations’ as she defines them are discussed as common responsibilities. But common responsibility is rooted in the (...)
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  45.  16
    Simo Säätelä, Human Beings and Automatons.
    J.S. Mill has formulated a classical statement of the "argument from analogy� concerning knowledge of other minds: "I must either believe them [other human beings] to be alive, or to be automatons� (Mill 1872, 244). It is possible that Wittgenstein had this in mind when writing the following: "I believe he is suffering.�—Do I also believe that he isn"t an automaton? It would go against the grain to use the word in both connexions. (Or is it like this: (...)
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  46.  27
    Alexander Barzel (1998). The Perplexing Conclusion: The Essential Difference Between Natural and Artificial Intelligence is Human Beings' Ability to Deceive. Journal of Applied Philosophy 15 (2):165–178.
    As opposed to the computer, the human being can intentionally mislead in many different ways, can behave chaotically, and whenever he has the motivation can choose also by improvisation, non‐consequent misleading, and spontaneous manners of reasoning and articulation. Human perception and the elaboration of the experience are existentially interest‐related, and distorted if found necessary. The arbitrariness is unlimited; human beings can initiate and produce absurd combinations, contextual failures and deceptive expressions, and do so also by intonation (...)
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  47.  16
    Michael J. Hyde (2011). The Expertise of Human Beings and Depression. Social Epistemology 25 (3):263 - 274.
    Depression is a debilitating condition, but it can also be an awakening: one that calls attention to what is termed dimensions of expertise that come with the spatial and temporal structure of human beings and that are necessary for offering some counter to the debilitating force of the condition. Expertise has a significant ontological status: it is directly associated with who we are as creatures who can hear and respond to the call of conscience, desire acknowledgment and have (...)
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  48.  14
    Derick Wilson (2011). Unveiling the Past—Preparing the Conditions for Human Beings to Live in the Midst of One Another Again? A Response From Living in Northern Ireland. Journal of Bioethical Inquiry 8 (4):333-335.
    Unveiling the Past—Preparing the Conditions for Human Beings to Live in the Midst of One Another Again? A Response From Living in Northern Ireland Content Type Journal Article Category Symposium Pages 333-335 DOI 10.1007/s11673-011-9334-y Authors Derick Wilson, University of Ulster, School of Education, Coleraine, Co. Londonderry, BT52 1SA UK Journal Journal of Bioethical Inquiry Online ISSN 1872-4353 Print ISSN 1176-7529 Journal Volume Volume 8 Journal Issue Volume 8, Number 4.
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  49.  16
    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.
    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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  50.  3
    Karl Hostetler (2010). (Mis)Understanding Human Beings: Theory, Value, and Progress in Education Research. Educational Studies 46 (4):400-415.
    There is renewed interest in what can be called an experimentist approach to education research. The claim is that if researchers would focus on experiments and evidence-based policies and practices, irreversible progress in education can be achieved. This experimentist approach cannot provide the understanding of knowledge and human beings needed for meaningful progress in education. Lacking is adequate appreciation for the role of theory, particularly ethical and other philosophical theory. We especially need a theory of our human (...)
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