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  1. The Word "Bioethics": Its Birth and the Legacies of those Who Shaped It.Warren Thomas Reich - 1994 - Kennedy Institute of Ethics Journal 4 (4):319-335.
    Extensive historical sleuthing reveals that the word "bioethics" and the field of study it names experienced, in 1970/1971, a "bilocated birth" in Madison, Wisconsin, and in Washington, D.C. Van Rensselaer Potter, at the University of Wisconsin first coined the term; and André Hellegers, at Georgetown University, at the very least, latched onto the already-existing word "bioethics" and first used it in an institutional way to designate the focused area of inquiry that became an academic field of learning and a movement (...)
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  • The shallow and the deep, long-range ecology movement. A summary.Arne Naess - 1973 - Inquiry: An Interdisciplinary Journal of Philosophy 16 (1-4):95 – 100.
    Ecologically responsible policies are concerned only in part with pollution and resource depletion. There are deeper concerns which touch upon principles of diversity, complexity, autonomy, decentralization, symbiosis, egalitarianism, and classlessness.
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  • Nudging and the Ecological and Social Roots of Human Agency.Nicolae Morar & Daniel Kelly - 2016 - American Journal of Bioethics 16 (11):15-17.
  • The Ethical Implications of Organism-Environment Interdependency.Sean C. Lema - 2014 - Environmental Ethics 36 (2):151-169.
    Modern ethical perspectives toward the environment often emphasize the connection of humans to a broader biotic community. The full intimacy of this connectedness, however, is only now being revealed as scientific findings in developmental biology and genetics provide new insights into the importance of environmental interaction for the development of organisms. These insights are reshaping our understanding of how organism-environment interaction contributes to both consistency and variation in organism development, and leading to a new perspective whereby an “organism” is not (...)
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  • The Myth of the Individual.Lorraine Code - 2016 - American Journal of Bioethics 16 (2):59-60.
    Who is the autonomous moral agent? The individual? The exemplary/typical knowing, acting, suffering, or thriving human being? Such questions in diverse modalities, originating in multiple circumsta...
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  • The extended mind.Andy Clark & David J. Chalmers - 1998 - Analysis 58 (1):7-19.
    Where does the mind stop and the rest of the world begin? The question invites two standard replies. Some accept the demarcations of skin and skull, and say that what is outside the body is outside the mind. Others are impressed by arguments suggesting that the meaning of our words "just ain't in the head", and hold that this externalism about meaning carries over into an externalism about mind. We propose to pursue a third position. We advocate a very different (...)
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  • Relational autonomy, liberal individualism, and the social constitution of selves.John Christman - 2004 - Philosophical Studies 117 (1-2):143-164.
  • The Place of Autonomy in Bioethics.James F. Childress - 1990 - Hastings Center Report 20 (1):12-17.
  • Deep ecology: A new philosophy of our time?Warwick Fox - 1984 - The Ecologist 14:194-200.
     
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  • Loops, Constitution and Cognitive Extension.S. Orestis Palermos - 2014 - Cognitive Systems Research 27:25-41.
    The ‘causal-constitution’ fallacy, the ‘cognitive bloat’ worry, and the persisting theoretical confusion about the fundamental difference between the hypotheses of embedded (HEMC) and extended (HEC) cognition are three interrelated worries, whose common point—and the problem they accentuate—is the lack of a principled criterion of constitution. Attempting to address the ‘causal-constitution’ fallacy, mathematically oriented philosophers of mind have previously suggested that the presence of non-linear relations between the inner and the outer contributions is sufficient for cognitive extension. The abstract idea of (...)
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