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  1. Evolution and Neuroethics in the Hyperion Cantos.Brendan Shea - 2015 - Journal of Cognition and Neuroethics 3 (3).
    In this article, I use science-fiction scenarios drawn from Dan Simmons’ “Hyperion Cantos” (Hyperion, The Fall of Hyperion, Endymion, The Rise of Endymion) to explore a cluster of issues related to the evolutionary history and neural bases of human moral cognition, and the moral desirability of improving our ability to make moral decisions by techniques of neuroengineering. I begin by sketching a picture of what recent research can teach us about the character of human moral psychology, with a particular emphasis (...)
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  • The Moral Landscape. [REVIEW]Bill Shaw - 2012 - Journal of Business Ethics 108 (3):411-415.
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  • An Apology for the “New Atheism”.Andrew Johnson - 2013 - International Journal for Philosophy of Religion 73 (1):5-28.
    In recent years, a series of bestselling atheist manifestos by Sam Harris, Richard Dawkins, and Christopher Hitchens has thrust the topic of the rationality of religion into the public discourse. Christian moderates of an intellectual bent and even some agnostics and atheists have taken umbrage and lashed back. In this paper I defend the New Atheists against three common charges: that their critiques of religion commit basic logical fallacies (such as straw man, false dichotomy, or hasty generalization), that their own (...)
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  • Reflection and the Individual in Williams’ Humanistic Philosophy.Lorenzo Greco - 2013 - In Alexandra Perry & Chris Herrera (eds.), The Moral Philosophy of Bernard Williams. Cambridge Scholars Press. pp. 26-39.
  • Science and Scientism in Popular Science Writing.Jeroen De Ridder - 2014 - Social Epistemology Review and Reply Collective 3 (12):23–39.
    If one is to believe recent popular scientific accounts of developments in physics, biology, neuroscience, and cognitive science, most of the perennial philosophical questions have been wrested from the hands of philosophers by now, only to be resolved (or sometimes dissolved) by contemporary science. To mention but a few examples of issues that science has now allegedly dealt with: the origin and destiny of the universe, the origin of human life, the soul, free will, morality, and religion. My aim in (...)
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  • Methodological Consilience of Evolutionary Ethics and Cognitive Science of Religion.Juraj Franek - 2016 - Journal of Cognition and Culture 16 (1-2):144-170.
    For the larger part of modern western intellectual history, it has been assumed that the study of morality and religion requires special methodology, insulated from, and in some important aspects incongruent with, the scientific method commonly used in the realm of natural sciences. Furthermore, even if it would be granted that moral and religious behavior is amendable to scientific analysis, the prospects of using evolutionary theory in particular to do the heavy lifting in explanation of these phenomena have been bleak, (...)
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  • Superintelligence and the Future of Governance: On Prioritizing the Control Problem at the End of History.Phil Torres - forthcoming - In Roman Yampolskiy (ed.), Artificial Intelligence Safety and Security. CRC Press.
    This chapter argues that dual-use emerging technologies are distributing unprecedented offensive capabilities to nonstate actors. To counteract this trend, some scholars have proposed that states become a little “less liberal” by implementing large-scale surveillance policies to monitor the actions of citizens. This is problematic, though, because the distribution of offensive capabilities is also undermining states’ capacity to enforce the rule of law. I will suggest that the only plausible escape from this conundrum, at least from our present vantage point, is (...)
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  • A Principled and Cosmopolitan Neuroethics: Considerations for International Relevance.John R. Shook & James Giordano - 2014 - Philosophy, Ethics, and Humanities in Medicine 9:1.
    Neuroethics applies cognitive neuroscience for prescribing alterations to conceptions of self and society, and for prescriptively judging the ethical applications of neurotechnologies. Plentiful normative premises are available to ground such prescriptivity, however prescriptive neuroethics may remain fragmented by social conventions, cultural ideologies, and ethical theories. Herein we offer that an objectively principled neuroethics for international relevance requires a new meta-ethics: understanding how morality works, and how humans manage and improve morality, as objectively based on the brain and social sciences. This (...)
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  • Naturalism and Constructivism in Metaethics.Sofia Bonicalzi, Leonardo Caffo & Mattia Sorgon (eds.) - 2014 - Cambridge: Cambridge Scholars Publishing.
    In this collection of essays, several authors, belonging to different generations and philosophical traditions, discuss ample ethical and metaethical issues together with their relations to questions of applied ethics. The volume provides a wide account of some of the main topics in these fields, thus dealing with nearly everything that human beings hold as valuable. -/- Expert scholars and young researchers contribute to this virtual symposium, reframing the current philosophical debates about the definition and the history of the concept of (...)
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  • Should Critical Thinking Courses Include the Critique of Religious Beliefs?Donald Hatcher & Mark Battersby - unknown
    Over the last few years, there have been five best sellers critical of religion and religious belief. It seems that there is great interest in questions about religious belief. Ironically, critical thinking texts seldom examine the topic. This paper will evaluate eight arguments to exempt religious belief from rational critique. I conclude that the topic of religious belief should not be exempt from critical thinking classes.
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  • Understanding Moral Responsibility Within the Context of the Free Will Debate.Stephen G. Morris - 2012 - Florida Philosophical Review 12 (1):68-82.
    Since philosophers generally agree that free will is understood partly by the relation it holds to moral responsibility, achieving a better understanding of free will requires that we have a clear idea of the sort of moral responsibility to which free will is thought to be connected. I argue that examining the substantive differences that exist between compatibilists and incompatibilists reveals a specific notion of moral responsibility that is best suited for philosophical debates regarding free will. Upon examination, it becomes (...)
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  • Good Governance.Thaddeus Metz, Johannes Hirata, Ritu Verma & Eric Zencey - 2017 - In Centre for Bhutan Studies (ed.), Happiness: Transforming the Development Landscape. Centre for Bhutan Studies and GNH. pp. 329-346.
    An analysis of the nature of good governance as it figures into the Royal Government of Bhutan's policy of Gross National Happiness.
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  • Science, Ethics and Observation.James Lenman - 2013 - Royal Institute of Philosophy Supplement 72:261-274.
    This paper examines the idea that ethics might be understood as a domain of straightforwardly empirical inquiry with reference to two of its defenders. Sam Harris has recently urged that ethics is simply the scientific study of welfare and how best to maximize it. That is of course to presuppose the truth of utilitarianism, something Harris considers too obvious to be sensibly contested. Richard Boyd's more nuanced and thoughtful position takes the truth of the ethical theory he favours to be (...)
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  • Survival Ethics in the Real World: The Research University and Sustainable Development.Charles Verharen, John Tharakan, Flordeliz Bugarin, Joseph Fortunak, Gada Kadoda & George Middendorf - 2014 - Science and Engineering Ethics 20 (1):135-154.
    We discuss how academically-based interdisciplinary teams can address the extreme challenges of the world’s poorest by increasing access to the basic necessities of life. The essay’s first part illustrates the evolving commitment of research universities to develop ethical solutions for populations whose survival is at risk and whose quality of life is deeply impaired. The second part proposes a rationale for university responsibility to solve the problems of impoverished populations at a geographical remove. It also presents a framework for integrating (...)
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  • Pluralismo y justicia mas allá del liberalismo politico.Juan Antonio Fernández Manzano - 2017 - Estudios de Filosofía 56:136-151.
    El artículo trata de abordar algunos aspectos de articulación entre pluralismo y justicia. Más concretamente, las posibilidades de profundizar en una teoría de la justicia que sea capaz de acoger en un mismo marco político a ciudadanos de culturas y valores heterogéneos. Ello conduce a destacar algunas de las deficiencias de posturas relativistas y monistas y a defender una posición que parta de la posición del liberalismo político y la supere con el fin de conducir a un marco político ni (...)
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  • Scientism and Scientific Imperialism.Jonathan Beale - 2019 - International Journal of Philosophical Studies 27 (1):73-102.
    Volume 27, Issue 1, February 2019, Page 73-102.
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  • Can Science Determine Moral Values? A Reply to Sam Harris.Whitley R. P. Kaufman - 2012 - Neuroethics 5 (1):55-65.
    Sam Harris’ new book “The Moral Landscape” is the latest in a series of attempts to provide a new “science of morality.” This essay argues that such a project is unlikely to succeed, using Harris’ text as an example of the major philosophical problems that would be faced by any such theory. In particular, I argue that those trying to construct a scientific ethics need pay far more attention to the tradition of moral philosophy, rather than assuming the debate is (...)
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  • New Atheism and Moral Theory.Marcus Schulzke - 2013 - Journal of Global Ethics 9 (1):1-11.
    Over the past decade, New Atheists have campaigned against the influence of religion in public life and favored a more enlightened understanding of the world ? one based on the methods and theories of the natural sciences. Although the leaders of this movement refuse to give religion, even moderate religion, any place in determining moral conduct, they offer few alternatives. Most define moral responsibility by referring to facts about human biology or natural moral intuitions, yet without adequately defending this or (...)
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  • Normative Authority for Empirical Science.Wim de Muijnck - 2011 - Philosophical Explorations 14 (3):263-275.
    In this article I explore the hypothesis of normative authority by epistemic authority. This is the idea that scientifically warranted claims in psychology, in being claims about human needs, interests, and concerns, can acquire authority on which values do or do not merit endorsement. The hypothesis is applied to attachment research: it seems that on the basis of what is now known about attachment, specific normative conclusions seem warranted. I argue that although attachment research and theory are value-laden, they are (...)
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  • Moral Language in Child Protection Research.Tytti Poikolainen - unknown
    This article is based on a philosophical analysis of moral language in academic journal articles that concern child death cases. The analysis shows that research of child protection is a value-committed practice, and the language use reflects this in various ways. Direct moral language is relatively rare, and moral values are often implicitly referred to. Values in social work research bear resemblance to moral philosophical stances.
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  • Radical Ethical Naturalism.Tom Whyman - 2018 - Philosophy and Social Criticism 44 (2):159-178.
    In this article, I identify – and clear up – two problems for contemporary neo-Aristotelian ethical naturalism. The first I call the problem of alienation; the second the problem of conservatism. I argue that these problems will persist, both for ‘hard’ and ‘soft’ forms of ethical naturalism, unless ethical naturalists adopt what I call ‘Practical Realism’ about essential human form. Such a Practical Realism leaves open the possibility of radical social and political criticism – I therefore suggest that contemporary ethical (...)
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  • Teologia katolicka w konfrontacji z neuronaukami: przyczynek do dialogu.Damian Wąsek - 2018 - Philosophical Problems in Science 64:167-181.
    I ask the following question: “How should theology develop in order to avoid conflicts with neurosciences?” I believe that the answer to this question is a turn towards the monistic structure of human nature. It seems that insisting on the concept of a human being as composed of two realities – the body and the soul – makes it difficult, if not impossible, to enter into a constructive dialogue with neuroscientists who point to a clear connection between consciousness and biological (...)
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  • On the Contemporary Applications of Mindfulness: Some Implications for Education.Terry Hyland - 2015 - Journal of Philosophy of Education 49 (2):170-186.
    Interest in the Buddhist concept of mindfulness has burgeoned over the last few decades as a result of its application as a therapeutic strategy in mind-body medicine, psychotherapy, psychiatry, education, leadership and management, and a wide range of other theoretical and practical domains. Although many commentators welcome this extension of the range and application of mindfulness—drawing parallels between ancient contemplative traditions and modern secular interpretations—there has been very little analysis of either the philosophical underpinnings of this phenomenon or of its (...)
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  • The Is-Ought Problem, the Open Question Argument, and the New Science of Morality.Radim Bělohrad - 2011 - Human Affairs 21 (3):262-271.
    The article deals with a recent attack by Sam Harris on two famous arguments that purport to establish a gap between factual and evaluative statements—Hume’s Is-Ought Problem and Moore’s Open Question Argument. I present the arguments, analyze the relationship between them and critically assess Harris’ attempt to refute them. I conclude that Harris’ attempt fails.
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  • Government of the People, by the People, for the People: Bioethics, Literature, and Method.Michael A. Ashby & Leigh E. Rich - 2014 - Journal of Bioethical Inquiry 11 (2):109-112.
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  • Meaning Matters: The Biosemiotic Basis of Bioethics.Jonathan Beever - 2012 - Biosemiotics 5 (2):181-191.
    If the central problem in philosophical ethics is determining and defining the scope of moral value, our normative ethical theories must be able to explain on what basis and to what extent entities have value. The scientific foundation of contemporary biosemiotic theory grounds a theory of moral value capable of addressing this problem. Namely, it suggests that what is morally relevant is semiosis. Within this framework, semiosis is a morally relevant and natural property of all living things thereby offering us (...)
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  • Artificial Intelligence and Robot Responsibilities: Innovating Beyond Rights.Hutan Ashrafian - 2015 - Science and Engineering Ethics 21 (2):317-326.
    The enduring innovations in artificial intelligence and robotics offer the promised capacity of computer consciousness, sentience and rationality. The development of these advanced technologies have been considered to merit rights, however these can only be ascribed in the context of commensurate responsibilities and duties. This represents the discernable next-step for evolution in this field. Addressing these needs requires attention to the philosophical perspectives of moral responsibility for artificial intelligence and robotics. A contrast to the moral status of animals may be (...)
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  • Buddhist Practice and Educational Endeavour: In Search of a Secular Spirituality for State-Funded Education in England.Terry Hyland - 2013 - Ethics and Education 8 (3):241-252.
    A case is made here for a secular interpretation of spirituality to place against more orthodox religious versions which are currently gaining ground in English education as part of the government policy designed to encourage schools to apply for ‘academy’ status independent of local authority control. Given the rise of faith-based ‘free’ schools, it is important to provide a secular alternative as a foundation for morality and spirituality in the interests of maintaining state-funded institutions characterised by rationality and autonomy rather (...)
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  • Introducing Survival Ethics Into Engineering Education and Practice.C. Verharen, J. Tharakan, G. Middendorf, M. Castro-Sitiriche & G. Kadoda - 2013 - Science and Engineering Ethics 19 (2):599-623.
    Given the possibilities of synthetic biology, weapons of mass destruction and global climate change, humans may achieve the capacity globally to alter life. This crisis calls for an ethics that furnishes effective motives to take global action necessary for survival. We propose a research program for understanding why ethical principles change across time and culture. We also propose provisional motives and methods for reaching global consensus on engineering field ethics. Current interdisciplinary research in ethics, psychology, neuroscience and evolutionary theory grounds (...)
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  • The Moral Landscape: How Science Can Determine Human Values. [REVIEW]William C. N. Dunlop - 2014 - Journal of Bioethical Inquiry 11 (4):557-561.
    In The Moral Landscape: How Science Can Determine Human Values, Sam Harris presents a case for basing moral principles on scientific investigation. He highlights some of the limits of traditional religious dogmas. Likewise, he critiques the excessive moral indecisiveness and ineptitude of some who hold a more liberal doctrine, calling this “moral relativism.” Harris also puts forward a thought-provoking argument as to how science can be used to create a superior moral framework. However, there are shortcomings with Harris’ argument, which (...)
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  • Scientism and Pseudoscience: A Philosophical Commentary.Massimo Pigliucci - 2015 - Journal of Bioethical Inquiry 12 (4):569-575.
    The term “scientism” is used in a variety of ways with both negative and positive connotations. I suggest that some of these uses are inappropriate, as they aim simply at dismissing without argument an approach that a particular author does not like. However, there are legitimate negative uses of the term, which I explore by way of an analogy with the term “pseudoscience.” I discuss these issues by way of a recent specific example provided by a controversy in the field (...)
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  • Stout, Rawls, and the Idea of Public Reason.Phil Ryan - 2014 - Journal of Religious Ethics 42 (3):540-562.
    Jeffrey Stout claims that John Rawls's idea of public reason (IPR) has contributed to a Christian backlash against liberalism. This essay argues that those whom Stout calls “antiliberal traditionalists” have misunderstood Rawls in important ways, and goes on to consider Stout's own critiques of the IPR. While Rawls's idea is often interpreted as a blanket prohibition on religious reasoning outside church and home, the essay will show that the very viability of the IPR depends upon a rich culture of deliberation (...)
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  • Objective Morality After Darwin ?Olli-Pekka Vainio - 2015 - Heythrop Journal 56 (4):584-592.
  • Making Room for Faith in an Age of Science: A Response to David Wisdo.Michael Ruse - 2011 - Zygon 46 (3):655-672.
    Abstract. I respond to the criticisms of David Wisdo of my position on the relationship between science and religion. I argue that although he gives a full and fair account of my position, he fails to grasp fully my use of the metaphorical basis of modern science in my argument that, because of its mechanistic commitment, there are some questions that science not only does not answer but that science does not even attempt to answer. Hence, my position stands and (...)
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  • Artificial Consciousness and Artificial Ethics: Between Realism and Social Relationism.Steve Torrance - 2014 - Philosophy and Technology 27 (1):9-29.
    I compare a ‘realist’ with a ‘social–relational’ perspective on our judgments of the moral status of artificial agents (AAs). I develop a realist position according to which the moral status of a being—particularly in relation to moral patiency attribution—is closely bound up with that being’s ability to experience states of conscious satisfaction or suffering (CSS). For a realist, both moral status and experiential capacity are objective properties of agents. A social relationist denies the existence of any such objective properties in (...)
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  • The Limits of Mindfulness: Emerging Issues for Education.Terry Hyland - 2016 - British Journal of Educational Studies 64 (1):97-117.
    Mindfulness-based interventions (MBIs) are being actively implemented in a wide range of fields – psychology, mind/body health care and education at all levels – and there is growing evidence of their effectiveness in aiding present-moment focus, fostering emotional stability, and enhancing general mind/body well-being. However, as often happens with popular innovations, the burgeoning interest in and appeal of mindfulness practice has led to a reductionism and commodification – popularly labelled ‘McMindfulness’ – of the underpinning principles and ethical foundations of such (...)
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  • Christ and Evolution: A Drama of Wisdom?1.Celia Deane-Drummond - 2012 - Zygon 47 (3):524-541.
    Abstract This paper argues that a genuine engagement of Christianity with evolution needs to include a discussion of Christology. Further, it develops a particular approach to Christology through a theo-dramatic account of incarnation. The somewhat static post-Chalcedon theological categories of divine and human natures are hard to square with contemporary evolutionary accounts of human origins. Once the divine Logos is portrayed in the active categories of Wisdom it becomes easier to envisage divine and creaturely wisdom coexisting in the person of (...)
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  • Natural Selection, Childrearing, and the Ethics of Marriage (and Divorce): Building a Case for the Neuroenhancement of Human Relationships. [REVIEW]Brian D. Earp, Anders Sandberg & Julian Savulescu - 2012 - Philosophy and Technology 25 (4):561-587.
    We argue that the fragility of contemporary marriages—and the corresponding high rates of divorce—can be explained (in large part) by a three-part mismatch: between our relationship values, our evolved psychobiological natures, and our modern social, physical, and technological environment. “Love drugs” could help address this mismatch by boosting our psychobiologies while keeping our values and our environment intact. While individual couples should be free to use pharmacological interventions to sustain and improve their romantic connection, we suggest that they may have (...)
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