Search results for 'Twenty-first century' (try it on Scholar)

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  1. Dana Cook Grossman & Heinz Valtin (eds.) (1999). Great Issues for Medicine in the Twenty-First Century: Ethical and Social Issues Arising Out of Advances in the Biomedical Sciences. New York Academy of Sciences.
     
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  2. S. O. Wey (1984). The World at Adult Stage: Religion, Geopolitics, and Technology in the Twenty-First Century. Evans Brothers.
     
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  3.  2
    Søren Riis (forthcoming). ICT Literacy: An Imperative of the Twenty-First Century. Foundations of Science:1-10.
    The entanglement of ethics and technology makes it necessary for us to understand and reflect upon our own practices and to question technological hypes. The information and communication technology literacy required to navigate the twenty-first century has to do with recognizing our own human limitations, developing critical measures and acknowledging feelings of estrangement, puzzlement as well as sheer wonder of technology. ICT literacy is indeed all about visions of the good life and the art of living in the (...)
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  4.  33
    Mohammed Ghaly (2013). Islamic Bioethics in the Twenty‐First Century. Zygon 48 (3):592-599.
    Islamic bioethics is in good health, this article argues. During the twentieth century, academic researchers had to deal with a number of difficulties including the scarcity of available Islamic sources. However, the twenty-first century witnessed significant breakthroughs in the field of Islamic bioethics. A growing number of normative works authored by Muslim religious scholars and studies conducted by academic researchers have been published. This nascent field also proved to be appealing for research-funding institutions in the Muslim world (...)
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  5.  28
    Jonathan Haidt (2013). Moral Psychology for the Twenty-First Century. Journal of Moral Education 42 (3):281-297.
    Lawrence Kohlberg slayed the two dragons of twentieth-century psychology?behaviorism and psychoanalysis. His victory was a part of the larger cognitive revolution that shaped the world in which all of us study psychology and education today. But the cognitive revolution itself was modified by later waves of change, particularly an ?affective revolution? that began in the 1980s and an ?automaticity revolution? in the 1990s. In this essay I trace the history of moral psychology within the broader intellectual trends of psychology (...)
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  6.  8
    Matthew T. Riley (2014). The Earth Charter and Biodemocracy in the Twenty‐First Century. Zygon 49 (4):904-909.
    This essay introduces the themes that motivate the three articles that follow. Their common aim is to explore the connections between the Earth Charter and the concept of biodemocracy with the intention of highlighting ways of thinking about the relationship between science, religion, and the environment in the twenty-first century. Informed by the science of ecology and written by scholars of religion, the articles included here seek to integrate movements and ideas as diverse as postmodern thought, the much-debated (...)
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  7.  27
    David A. Ralston, Carolyn P. Egri, Emmanuelle Reynaud, Narasimhan Srinivasan, Olivier Furrer, David Brock, Ruth Alas, Florian Wangenheim, Fidel León Darder, Christine Kuo, Vojko Potocan, Audra I. Mockaitis, Erna Szabo, Jaime Ruiz Gutiérrez, Andre Pekerti, Arif Butt, Ian Palmer, Irina Naoumova, Tomasz Lenartowicz, Arunas Starkus, Vu Thanh Hung, Tevfik Dalgic, Mario Molteni, María Teresa Garza Carranza, Isabelle Maignan, Francisco B. Castro, Yong-Lin Moon, Jane Terpstra-Tong, Marina Dabic, Yongjuan Li, Wade Danis, Maria Kangasniemi, Mahfooz Ansari, Liesl Riddle, Laurie Milton, Philip Hallinger, Detelin Elenkov, Ilya Girson, Modesta Gelbuda, Prem Ramburuth, Tania Casado, Ana Maria Rossi, Malika Richards, Cheryl Deusen, Ping-Ping Fu, Paulina Man Kei Wan, Moureen Tang, Chay-Hoon Lee, Ho-Beng Chia, Yongquin Fan & Alan Wallace (2011). A Twenty-First Century Assessment of Values Across the Global Workforce. Journal of Business Ethics 104 (1):1-31.
    This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...)
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  8.  30
    Bernard E. Harcourt (2007). Post-Modern Meditations on Punishment: On the Limits of Reason and the Virtues of Randomization (a Polemic and Manifesto for the Twenty-First Century). Social Research: An International Quarterly 74 (2):307-346.
    Since the modern era, the discourse of punishment has cycled through three sets of questions. The first, born of the Enlightenment itself, asked: On what ground does the sovereign have the right to punish? Nietzsche most forcefully, but others as well, argued that the question itself begged its own answer. The right to punish, they suggested, is what defines sovereignty, and as such, can never serve to limit sovereign power. With the birth of the social sciences, this skepticism gave rise (...)
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  9.  16
    Douglas Schuler (2013). Doctor Faustus in the Twenty-First Century. AI and Society 28 (3):257-266.
    In the medieval legend, Doctor Faustus strikes a dark deal with the devil; he obtains vast powers for a limited time in exchange for a priceless possession, his eternal soul. The cautionary tale, perhaps more than ever, provides a provocative lens for examining humankind’s condition, notably its indefatigable faith in knowledge and technology and its predilection toward misusing both. A variety of important questions are raised in this meditation including What is the nature of knowledge today and how does it (...)
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  10.  6
    Francisco Ramírez & Andres Seco (2012). Civil Engineering at the Crossroads in the Twenty-First Century. Science and Engineering Ethics 18 (4):681-687.
    The twenty-first century presents a major challenge for civil engineering. The magnitude and future importance of some of the problems perceived by society are directly related to the field of the civil engineer, implying an inescapable burden of responsibility for a group whose technical soundness, rational approach and efficiency is highly valued and respected by the citizen. However, the substantial changes in society and in the way it perceives the problems that it considers important call for a thorough (...)
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  11.  27
    Robin W. Lovin (2009). Christian Realism for the Twenty-First Century. Journal of Religious Ethics 37 (4):669-682.
    Christian realism has provided a theological understanding of politics that identifies the limits within which all political choices are made. Those limits are set by a theological understanding of judgment, which reserves the ultimate meaning of history to divine judgment, and by a theological understanding of responsibility, which gives proximate meaning to the choices between greater and lesser goods that are available to human politics. The assessments of global politics offered by Reinhold Niebuhr and other Christian realists during (...)
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  12.  66
    John F. Kilner (2009). An Inclusive Ethics for the Twenty-First Century: Implications for Stem Cell Research. Journal of Religious Ethics 37 (4):683-722.
    An important contribution of Christian ethics in the pluralistic world of the twenty-first century is to emphasize inclusivity. Rather than promoting the interests of certain groups at the expense of the most vulnerable, society does well to prioritize ways forward that benefit all. For stem cell research, inclusivity entails benefiting or at least protecting the beneficiaries of treatment, the sources of materials, and the subjects of research. Adult stem cells are already benefiting many ill patients without causing (...)
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  13.  4
    Mary L. Gautier (2015). American Parishes in the Twenty-First Century. Australasian Catholic Record, The 92 (2):197.
    Gautier, Mary L It is exciting to be witness to the twenty-first century in American Catholicism. Much has changed over the course of the twentieth century and I will discuss some key trends in American Catholicism that likely will be shaping American parishes in the twenty-first. In particular, changes in Catholic population during the twentieth century have influenced the number of American parishes, their location, and their size, as well as the composition of parishioners and (...)
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  14.  5
    Diana Coole (2015). Emancipation as a Three‐Dimensional Process for the Twenty‐First Century. Hypatia 30 (3):530-546.
    This article elicits two overlapping frameworks in which emancipation has been understood and applied to women. The first distinguishes between a) an original definition grounded in Roman Law and defined as release from slavery and b) an Enlightenment sense in which an emancipatory process is associated with a critical ethos. I derive this latter meaning from an analysis of Kant's and Foucault's respective essays on enlightenment. Although they agree that emancipation is an ongoing critical task, I emphasize two aspects of (...)
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  15.  18
    Samuel R. Buss, Alexander S. Kechris, Anand Pillay & Richard A. Shore (2001). The Prospects for Mathematical Logic in the Twenty-First Century. Bulletin of Symbolic Logic 7 (2):169-196.
    The four authors present their speculations about the future developments of mathematical logic in the twenty-first century. The areas of recursion theory, proof theory and logic for computer science, model theory, and set theory are discussed independently.
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  16.  42
    Qingping Liu (2006). The Worldwide Significance of Chinese Aesthetics in the Twenty-First Century. Frontiers of Philosophy in China 1 (1):33-40.
    Through comparisons between traditional Chinese and Western aesthetics, this article tries to explain the worldwide significance of Chinese aesthetic tradition in the twenty-first century. In contrast to cognitive-rational spirit and the tendency to distinguish the subjectives and objectives of traditional Western aesthetics, traditional Chinese aesthetics shows a distinctive practical-emotional spirit and a tendency to harmoniously unite human beings with nature, and believes that beauty is, first and foremost, a free state or way (Dao) of human life; the most (...)
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  17. Joanne B. Ciulla (1996). Business Leadership and Moral Imagination in the Twenty-First Century. In Andrew R. Cecil & W. Lawson Taitte (eds.), Moral Values: The Challenge of the Twenty-First Century. Distributed by the University of Texas Press
     
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  18.  6
    Matthew Schaeffe (2012). Thomistic Personalism: A Vocation for the Twenty-First Century. American Catholic Philosophical Quarterly 86 (2):181 - 202.
    In a posthumously published paper, Fr. W. Norris Clarke, S.J., declares that Thomistic personalism is the most creative and fruitful development in twenty-first century Thomism. I agree with Clarke, and I would also add that Thomistic personalism is the most creative and fruitful development in twenty-first centurymoral and political philosophy. Thus, in this paper—focusing on clarification and exhortation—I identify the main commitments of personalism; identifyweak, moderate, and strong versions of Thomistic personalism; and suggest that Thomistic personalism is (...)
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  19.  12
    Simone D'Alessandro (2012). Sociology and the Twenty-First Century: Breaking the Deadlock and Going Beyond the Postmodern Meta-Reflection Through the Relational Paradigm. World Futures 68 (4-5):258 - 272.
    The fact that sociology was born during the period of the Industrial Revolution does not authorize us to consider its discourse as lacking in philosophical elements that are rooted in a previous age. Neither can we consider as fully accomplished its role for modernity, nonetheless today, in an after-modern climate (in the sense of Donati 2009), sociology is trying to escape the prejudice of modern ethics to go beyond the clichés of postmodernity (Ardigò 1989). Filled with self-reflexivity and reductionist dichotomies, (...)
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  20.  14
    Heikki A. Kovalainen (2010). New Morning: Emerson in the Twenty-First Century (Review). Transactions of the Charles S. Peirce Society 46 (4):650-655.
    This timely anthology contains five pieces of republished poetry (and one original poem) and eleven essays of varying length taking mostly contemporary stances on—and thus hoping to spur the on-going reception into the twenty-first century of—the work of Ralph Waldo Emerson. The assortment of the texts is heterogeneous, yet showing a slight philosophical emphasis: among the eleven essays, half a dozen are by authors trained in philosophy, a couple by literary scholars, and another couple by poets. The prose (...)
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  21.  11
    Bernard Blandin & Bernard Lietaer (2013). Mutual Learning: A Systemic Increase in Learning Efficiency to Prepare for the Challenges of the Twenty-First Century. [REVIEW] AI and Society 28 (3):329-338.
    One of the few certainties we have about our collective future is that it will require a massive amount of learning, by just about everybody, everywhere. The time for generating as many creative and collaborative knowledge builders has come. Therefore, improving the efficiency of learning could very well become a key leverage point for successfully meeting the challenges of the twenty-first century. This paper explores the possibilities of using mutual learning as a systemic means to improve learning efficiencies. (...)
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  22.  1
    Anne G. Jones & Michael T. Risku (2015). The Butcher, the Baker, and the Candlestick Maker: John Dewey’s Philosophy of Art Experience Saving Twenty-First-Century Art Education From Limbo. Education and Culture 31 (1):77-87.
    Researchers in the areas of prehistoric art, anthropology of art, psychology, philosophy, feminist art theory, histories of visual arts education, and the emerging field of neuroaesthetics have created new interest within education in the writings of John Dewey related to art and experiential learning as found in Art as Experience and Experience and Nature. Thus, another look at Dewey’s life experience and his philosophy of experiential art may bring renewed support for visual arts education in the twenty-first century. (...)
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  23.  5
    Janell Watson (2012). Culture as Existential Territory: Ecosophic Homelands for the Twenty-First Century. Deleuze Studies 6 (2):306-327.
    The mass popular dissent which has marked the early twenty-first century, from al-Qaeda to the Arab Spring to the Occupy movement, can be read as expressions of collective, subjective, existential mutation. This reading is inspired by Félix Guattari, who described the 1979 Iranian revolution, the Polish Solidarity movement and the 1989 Chinese student demonstrations as demands for subjective singularisation. In each of these examples of social discontent, past and present, demands vary widely even within the same movement, spanning (...)
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  24.  2
    Jan Wouters (2005). Perspectives for International Law in the Twenty-First Century: Chaos or a World Legal Order. Ethical Perspectives 7 (1):17-23.
    In our increasingly interactive and interdependent world, we are confronted almost daily with issues in international law: think, for instance, of the recent Pinochet and Öcalan cases, the crises in Iraq, Kosovo and East Timor, or the banana and hormone disputes in the WTO. Add to this continual reports about the activities of international organizations, from the UN to the European Union, and it becomes clear that international law is the order of the day. Whoever follows these international developments, as (...)
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  25.  2
    Curtis L. Carter (2007). Aesthetics Into the Twenty-First Century. Filozofski Vestnik 2.
    The new concerns facing aestheticians in the twenty-first century require serious attention if the discipline is to maintain continued viability as an intellectual discipline. Just as art changes as cultures develop, so must aesthetics. In support of this view is a personal account of evolving engagement with aesthetics and the factors that led to embracing change and a plurality of practices as essential to the health of aesthetic today. A brief examination of the state of aesthetics as it (...)
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  26.  3
    Jan Wouters (2000). Perspectives for International Law in the Twenty-First Century. Ethical Perspectives 7 (1):17-23.
    In our increasingly interactive and interdependent world, we are confronted almost daily with issues in international law: think, for instance, of the recent Pinochet and Öcalan cases, the crises in Iraq, Kosovo and East Timor, or the banana and hormone disputes in the WTO. Add to this continual reports about the activities of international organizations, from the UN to the European Union, and it becomes clear that international law is the order of the day. Whoever follows these international developments, as (...)
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  27. Paul Ennis & Tziovanis Georgakis (2015). Prolegomena to a Twenty-First Century Heidegger. In Paul J. Ennis & Tziovanis Georgakis (eds.), Heidegger in the Twenty-First Century. Springer Netherlands
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  28. Jane A. Grant (2008). The New American Social Compact: Rights and Responsibilities in the Twenty-First Century. Lexington Books.
    Jane Grant's book explores the need to redefine the social compact in twenty-first century America. It proposes a new compact that would honor the expansion of civil, political, and social rights in America, and would integrate these rights within a new civic procedural ethos, clarifying our obligations to each other, future generations, other nations, and other species.
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  29. Mark B. N. Hansen (2014). Feed-Forward: On the Future of Twenty-First-Century Media. University of Chicago Press.
    Even as media in myriad forms increasingly saturate our lives, we nonetheless tend to describe our relationship to it in terms from the twentieth century: we are consumers of media, choosing to engage with it. In _Feed-Forward_, Mark B. N. Hansen shows just how outmoded that way of thinking is: media is no longer separate from us but has become an inescapable part of our very experience of the world. Engaging deeply with the speculative empiricism of philosopher Alfred North (...)
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  30.  2
    A. L. Herman (1998). Community, Violence, and Peace: Aldo Leopold, Mohandas K. Gandhi, Martin Luther King Jr., and Gautama the Buddha in the Twenty-First Century. State University of New York Press.
    Replaces communal altruism with communal egoism as a way of solving problems of too much violence and too little peace in the twenty-first century.
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  31. Pit Péporté, Sonja Kmec, Benoît Majerus & Michel Margue (2010). Inventing Luxembourg: Representations of the Past, Space and Language From the Nineteenth to the Twenty-First Century. Brill.
    The grand duchy of Luxembourg is a showcase example for the constructed nature of national identities. This book explores this construction process from the nineteenth to the twenty-first century, focusing on representations of the past, space and language.
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  32. Toni Samek (2007). Librarianship and Human Rights: A Twenty-First Century Guide. Chandos.
    Forward - Prefacio - Acknowledgments - Preface - About the author - Part One: the rhetoric - An urgent context for twenty-first century librarianship - Human rights, contestations and moral responsibilities of library and information workers - Part Two: the reality - Practical strategies for social action - Prevalent manifestations of social action applied to library and information work - Specific forms of social action used in library and information work for social change - Closing thought.
     
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  33. John Witte Jr (1996). The Church's Legal Challenges in the Twenty-First Century. In Andrew R. Cecil & W. Lawson Taitte (eds.), Moral Values: The Challenge of the Twenty-First Century. Distributed by the University of Texas Press
     
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  34.  25
    Marina Warner (2008). Phantasmagoria: Spirit Visions, Metaphors, and Media Into the Twenty-First Century. Oxford University Press.
    Phantasmagoria explores ideas of spirit and soul since the Enlightenment; it traces metaphors that have traditionally conveyed the presence of immaterial forces, and reveals how such pagan and Christian imagery about ethereal beings are embedded in a logic of the imagination, clothing spirits in the languages of air, clouds, light and shadow, glass, and ether itself. Moving from Wax to Film, the book also discusses key questions of imagination and cognition, and probes the perceived distinctions between fantasy and deception; it (...)
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  35. Deepak Lal (2008). Reviving the Invisible Hand: The Case for Classical Liberalism in the Twenty-First Century. Princeton University Press.
    Reviving the Invisible Hand is an uncompromising call for a global return to a classical liberal economic order, free of interference from governments and international organizations. Arguing for a revival of the invisible hand of free international trade and global capital, eminent economist Deepak Lal vigorously defends the view that statist attempts to ameliorate the impact of markets threaten global economic progress and stability. And in an unusual move, he not only defends globalization economically, but also answers the cultural and (...)
     
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  36. Michael Szenberg, Lall Ramrattan & Aron A. Gottesman (eds.) (2006). Samuelsonian Economics and the Twenty First Century. Oxford University Press Uk.
    This volume illuminates and critically assesses Paul A. Samuelson's voluminous and groundbreaking contributions to the field of economics. The volume includes contributions from eminent scholars, including 6 Nobel Laureates, covering the extraordinary depth and breadth of Samuelson's contributions. Samuelson, the first American economist to win the Nobel prize in 1970, was the foremost voice in economics in the latter half of the 20th century. He single-handedly transformed the discipline by creating a new way of presenting economics, making it possible (...)
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  37. Michael Szenberg, Lall Ramrattan & Aron A. Gottesman (eds.) (2006). Samuelsonian Economics and the Twenty First Century. Oxford University Press Uk.
    This volume illuminates and critically assesses Paul A. Samuelson's voluminous and groundbreaking contributions to the field of economics. The volume includes contributions from eminent scholars, including 6 Nobel Laureates, covering the extraordinary depth and breadth of Samuelson's contributions. Samuelson, the first American economist to win the Nobel prize in 1970, was the foremost voice in economics in the latter half of the 20th century. He single-handedly transformed the discipline by creating a new way of presenting economics, making it possible (...)
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  38. John N. Deely (2001). Four Ages of Understanding the First Postmodern Survey of Philosophy From Ancient Times to the Turn of the Twenty-First Century. Monograph Collection (Matt - Pseudo).
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  39.  30
    Shannon Vallor (2011). Carebots and Caregivers: Sustaining the Ethical Ideal of Care in the Twenty-First Century. Philosophy and Technology 24 (3):251-268.
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  40. Robin Attfield (2003). Environmental Ethics: An Overview for the Twenty-First Century. Polity.
    In this clear, concise and up-to-date introduction to environmental ethics, Robin Attfield guides the student through the key issues and debates in this field in ways that will also be of interest to a wide range of scholars and researchers. The book introduces environmental problems and environmental ethics and surveys theories of the sources of the problems. Attfield also puts forward his own original contribution to the debates, advocating biocentric consequentialism among theories of normative ethics and defending objectivism in meta-ethics. (...)
     
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  41. Janet A. Kourany (2003). A Philosophy of Science for the Twenty‐First Century. Philosophy of Science 70 (1):1-14.
    Two major reasons feminists are concerned with science relate to science's social effects: that science can be a powerful ally in the struggle for equality for women; and that all too frequently science has been a generator and perpetuator of inequality. This concern with the social effects of science leads feminists to a different mode of appraising science from the purely epistemic one prized by most contemporary philosophers of science. The upshot, I suggest, is a new program for philosophy of (...)
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  42.  63
    Thomas E. Doyle (2010). Reviving Nuclear Ethics: A Renewed Research Agenda for the Twenty-First Century. Ethics and International Affairs 24 (3):287-308.
    Since the end of the Cold War, international ethicists have focused largely on issues outside the traditional scope of security studies. The nuclear ethics literature needs to be revived and reoriented to address the new and evolving 21st century nuclear threats and policy responses.
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  43. C. Raffestin (1994). The Rural Origins of European Culture and the Challenge of the Twenty-First Century. Diogenes 42 (166):1-22.
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  44.  5
    Piers H. G. Stephens (2015). Environmental Ethics: An Overview for the Twenty-First Century by Robin Attfield. Ethics and the Environment 20 (2):104-111.
    Though broadly philosophical reflections on nature and our place within it can be tracked to antiquity, the development of the field of environmental ethics as a distinct sub-discipline within contemporary academic philosophy has a far shorter history. Its landmark moments include the 1968 publication of Lynn White Jr’s influential critique of Christianity’s environmental record “The Historical Roots of Our Ecologic Crisis,” J. Baird Callicott’s teaching of the world’s first course in environmental ethics in 1971 at the University of Wisconsin-Stevens Point, (...)
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  45.  33
    Diane Michelfelder & Sharon A. Jones (2013). Sustaining Engineering Codes of Ethics for the Twenty-First Century. Science and Engineering Ethics 19 (1):237-258.
    How much responsibility ought a professional engineer to have with regard to supporting basic principles of sustainable development? While within the United States, professional engineering societies, as reflected in their codes of ethics, differ in their responses to this question, none of these professional societies has yet to put the engineer’s responsibility toward sustainability on a par with commitments to public safety, health, and welfare. In this paper, we aim to suggest that sustainability should be included in the paramountcy clause (...)
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  46.  11
    David Fisher (2011). Morality and War: Can War Be Just in the Twenty-First Century? OUP Oxford.
    A fresh analysis of the just war tradition that addresses key contemporary security challenges, including the changing nature of war, military pre-emption and torture, the morality of the Iraq war, and humanitarian intervention.
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  47.  34
    Graham Priest (2002). Where is Philosophy at the Start of the Twenty–First Century? Proceedings of the Aristotelian Society 103 (1):85–99.
    This paper sketches an analysis of the development of 20th-century philosophy. Starting with the foundational work of Frege and Husserl, the paper traces two parallel strands of philosophy developing from their work. It diagnoses three phases of development: the optimistic phase, the pessimistic phase, and finally the phase of fragmentation. The paper ends with some speculations as to where philosophy will go this century.
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  48.  6
    Deborah Seltzer-Kelly (2008). Deweyan Darwinism for the Twenty-First Century: Toward an Educational Method for Critical Democratic Engagement in the Era of the Institute of Education Sciences. Educational Theory 58 (3):289-304.
    Our society’s preoccupation with making educational policy and practice “scientific” is attested to by the stated mission of the Institute of Education Sciences: “to provide rigorous evidence on which to ground education practice and policy.” Early in the twentieth century, John Dewey also advocated for a vision of education guided by science, and more recent scholarship has validated many of his ideas. However, as Deborah Seltzer‐Kelly argues in this essay, Dewey’s vision of a scientifically based system of education was (...)
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  49.  23
    P. D. Magnus (2013). Philosophy of Science in the Twenty-First Century. Metaphilosophy 44 (1-2):48-52.
    Philosophy of science in the past half century can be seen as a reaction against logical empiricism's focus on modern logic as the format in which debates should be expressed and on physics as the canonical science. These reactions have resulted in a fragmentation of the field. Although this provides ways forward for disparate philosophies of various sciences, it threatens the very possibility of general philosophy of science. The debate that most obviously continues (...)
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  50.  29
    Simon Bacon (2013). “We Can Rebuild Him!”: The Essentialisation of the Human/Cyborg Interface in the Twenty-First Century, or Whatever Happened to The Six Million Dollar Man? [REVIEW] AI and Society 28 (3):267-276.
    This paper aims to show how recent cinematic representations reveal a far more pessimistic and essentialised vision of Human/Cyborg hybridity in comparison with the more enunciative and optimistic ones seen at the end of the twentieth century. Donna Haraway’s still influential 1985 essay “A Cyborg Manifesto” saw the combination of the organic and the technological as offering new and exciting ways beyond the normalised culturally constructed categories of gender and identity formation. However, more recently critics see her later writings (...)
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