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Michael Hauskeller
University of Exeter
  1.  53
    Is It Desirable to Be Able to Do the Undesirable? Moral Bioenhancement and the Little Alex Problem.Michael Hauskeller - 2017 - Cambridge Quarterly of Healthcare Ethics 26 (3):365-376.
    :It has been argued that moral bioenhancement is desirable even if it would make it impossible for us to do what is morally required. Others find this apparent loss of freedom deplorable. However, it is difficult to see how a world in which there is no moral evil can plausibly be regarded as worse than a world in which people are not only free to do evil, but also where they actually do it, which would commit us to the seemingly (...)
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  2. Better Humans?: Understanding the Enhancement Project.Michael Hauskeller - 2013 - Routledge.
    Developments in medical science have afforded us the opportunity to improve and enhance the human species in ways unthinkable to previous generations. Whether it's making changes to mitochondrial DNA in a human egg, being prescribed Prozac, or having a facelift, our desire to live longer, feel better and look good has presented philosophers, medical practitioners and policy-makers with considerable ethical challenges. But what exactly constitutes human improvement? What do we mean when we talk of making "better" humans? In this book (...)
     
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  3. Human Enhancement and the Giftedness of Life.Michael Hauskeller - 2011 - Philosophical Papers 40 (1):55-79.
    Michael Sandel's opposition to the project of human enhancement is based on an argument that centres on the notion of giftedness. Sandel claims that by trying to ?make better people? we fall prey to, and encourage, an attitude of mastery and thus lose, or diminish, our appreciation of the giftedness of life. Sandel's position and the underlying argument have been much criticised. In this paper I will try to make sense of Sandel's reasoning and give an account of giftedness that (...)
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  4.  24
    The Art of Misunderstanding Critics.Michael Hauskeller - 2016 - Cambridge Quarterly of Healthcare Ethics 25 (1):153-161.
  5. My Brain, My Mind, and I: Some Philosophical Assumptions of Mind-Uploading.Michael Hauskeller - 2012 - International Journal of Machine Consciousness 4 (01):187-200.
  6.  20
    Binocularity in Bioethics—and Beyond: A Review of Erik Parens, Shaping Our Selves: On Technology, Flourishing, and a Habit of Thinking. [REVIEW]Brian D. Earp & Michael Hauskeller - 2016 - American Journal of Bioethics 16 (2):3-6.
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  7.  69
    Moral Disgust.Michael Hauskeller - 2006 - Ethical Perspectives 13 (4):571-602.
    Disgust is often believed to have no special moral relevance. However, there are situations where disgust and similar feelings like revulsion, repugnance, or abhorrence function as the expression of a very strong moral disapproval that cannot fully be captured by argument. I call this kind of disgust moral disgust.Although it is always in principle possible to justify our moral disgust by explaining what it is in a given situation or action that disgusts us, the feeling of disgust often comes first (...)
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  8. Reflections From a Troubled Stream: Giubilini and Minerva on After-Birth Abortion.Michael Hauskeller - 2012 - Hastings Center Report 42 (4):17-20.
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  9.  18
    Clipping the Angel’s Wings.Michael Hauskeller - 2015 - Cambridge Quarterly of Healthcare Ethics 24 (3):361-365.
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  10.  10
    Introduction.Michael Hauskeller & Lewis Coyne - 2018 - Royal Institute of Philosophy Supplement 83:1-3.
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  11.  52
    Nietzsche, the Overhuman and Posthuman.Michael Hauskeller - 2010 - Journal of Evolution and Technology 21 (1):1.
    -/- Sorgner (2009, 29) has argued that Bostrom (2005, 4) was wrong to maintain that there are only surface-level similarities between Nietzsche’s vision of the overman, or overhuman, and the transhumanist conception of the posthuman. Rather, he claims, the similarities are “significant” and can be found “on a fundamental level”. However, I think that Bostrom was in fact quite right to dismiss Nietzsche as a major inspiration for transhumanism. There may be some common ground, but there are also essential differences, (...)
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  12.  42
    Telos: The Revival of an Aristotelian Concept in Present Day Ethics.Michael Hauskeller - 2005 - Inquiry: An Interdisciplinary Journal of Philosophy 48 (1):62 – 75.
    Genetic engineering is often looked upon with disfavour on the grounds that it involves "tampering with nature". Most philosophers do not take this notion seriously. However, some do. Those who do tend to understand nature in an Aristotelian sense, as the essence or form which is the final end or telos for the sake of which individual organisms live, and which also explains why they are as they are. But is this really a tenable idea? In order to secure its (...)
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  13.  3
    Hans Jonas, Transhumanism, and What It Means to Live a «Genuine Human Life».Lewis Coyne & Michael Hauskeller - 2019 - Revue Philosophique De Louvain 117 (2):291-310.
    In The Imperative of Responsibility, published in German in 1979 and in English five years later, Hans Jonas introduced a new moral imperative for the technological age that runs as follows : «Act so that the effects of your action are compatible with the permanence of genuine human life». This article has two objectives: firstly to clarify what it means to live, in Jonas’ sense, a genuine human life, and secondly whether we can still live such a life if we (...)
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  14.  53
    The “Little Alex” Problem.Michael Hauskeller - 2013 - The Philosophers' Magazine 62 (62):74-78.
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  15.  34
    Prometheus Unbound.Michael Hauskeller - 2009 - Ethical Perspectives 16 (1):3-20.
  16. No Philosophy for Swine: John Stuart Mill on the Quality of Pleasures.Michael Hauskeller - 2011 - Utilitas 23 (4):428-446.
    I argue that Mill introduced the distinction between quality and quantity of pleasures in order to fend off the then common charge that utilitarianism is ‘a philosophy for swine’ and to accommodate the (still) widespread intuition that the life of a human is better, in the sense of being intrinsically more valuable, than the life of an animal. I argue that in this he fails because in order to do successfully he would have to show not only that the life (...)
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  17.  10
    Ephemeroi - Human Vulnerability, Transhumanism, and the Meaning of Life.Michael Hauskeller - 2019 - Scientia et Fides 7 (2):9-21.
    This essay is a reflection on our lived experience of being human, or of some prominent aspects of being human, in light of rising demands to use already existing and soon to be developed technologies to fundamentally change what we are. The aspects the essay focuses on are, first, our existential vulnerability and, second, our desire to live a life that, in some way or another, matters and is in that sense meaningful.
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  18.  19
    Reinventing Cockaigne.Michael Hauskeller - 2012 - Hastings Center Report 42 (2):39-47.
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  19.  88
    Making Sense of What We Are: A Mythological Approach to Human Nature.Michael Hauskeller - 2009 - Philosophy 84 (1):95-109.
    The question what makes us human is often treated as a question of fact. However, the term 'human' is not primarily used to refer to a particular kind of entity, but as a 'nomen dignitatis' -- a dignity-conferring name. It implies a particular moral status. That is what spawns endless debates about such issues as when human life begins and ends and whether human-animal chimeras are "partly human". Definitions of the human are inevitably "persuasive". They tell us about what is (...)
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  20.  89
    Believing in the Dignity of Human Embryos.Michael Hauskeller - 2011 - Human Reproduction and Genetic Ethics 17 (1):53-65.
    After showing that despite being inherently flawed the concept of dignity cannot be replaced without loss by ethical principles such as “respect for persons,” it is argued that, if dignity be not understood as dignitas, but as bonitas, which emphasizes connectedness rather than excellence and to which the proper response is not respect, but awe, there is no reason not to ascribe it to the human embryo. The question whether or not human embryos have dignity can then be answered in (...)
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  21.  45
    Book ReviewsChristian Illies,. The Grounds of Ethical Judgement: New Transcendental Arguments in Moral Philosophy.Oxford: Oxford University Press, 2003. Pp. Viii+214. $65.00. [REVIEW]Michael Hauskeller - 2004 - Ethics 114 (4):823-827.
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  22.  25
    Moral Enhancement and Climate Change: Might It Work?Aleksandra Kulawska & Michael Hauskeller - 2018 - Royal Institute of Philosophy Supplement 83:371-388.
    Climate change is one of the most urgent global problems that we face today. The causes are well understood and many solutions have been proposed; however, so far none have been successful. Ingmar Persson and Julian Savulescu have argued that this is because our moral psychology is ill-equipped to deal with global problems such as this. They propose that in order to successfully mitigate climate change we should morally enhance ourselves. In this chapter we look at their proposal to see (...)
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  23.  37
    Do Animals Have a Bad Life?Michael Hauskeller - 2018 - Journal of Animal Ethics 8 (1):50.
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  24.  14
    Pro-Enhancement Essentialism.Michael Hauskeller - 2011 - American Journal of Bioethics Neuroscience 2 (2):45-47.
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  25.  20
    Forever Young? Life Extension and the Ageing Mind.Michael Hauskeller - 2011 - Ethical Perspectives 18 (3):385-405.
    This paper argues that the goal the proponents of radical life extension wish to attain is in fact unattainable, and that with regard to this goal, the whole project of conquering ageing and death is therefore likely to fail. What we seek to achieve is not the prolongation of life as such, but rather the prolongation of a healthy and youthful life. Yet even though it may one day be possible to prevent the body from ageing beyond a certain stage (...)
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  26.  69
    The Experience Machine.Michael Hauskeller - 2004 - Think 3 (8):35-40.
    Michael Hauskeller discusses a famous thought-experiment that appears to show that we actually want far more then merely to feel happy.
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  27.  35
    Hearing the Mermaids Singing: The Possibility and Limits of Moral Enhancement.Michael Hauskeller - 2016 - Hastings Center Report 46 (6):45-46.
    The possibility of moral bioenhancement, and the alleged need for it, have been widely discussed both in ethics journals and the media since this type of enhancement was first proposed in the Journal of Medical Ethics in 2008. Most prominently, Ingmar Persson and Julian Savulescu have argued that humans in their current condition are simply not good enough to deal effectively with the global problems we face today and that, if we want to have any hope of saving the world (...)
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  28.  19
    Illness as a Crisis of Meaning.Michael Hauskeller - 2018 - Hastings Center Report 48 (4):42-43.
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  29. Being Queasy About Reconstructing Animals.Michael Hauskeller - 2005 - Australian Journal of Professional and Applied Ethics 7 (1).
     
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  30. Versuch über die Grundlagen der Moral.Michael Hauskeller - 2002 - Tijdschrift Voor Filosofie 64 (4):787-788.
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  31.  17
    Human Enhancement and the Common Good.Michael Hauskeller - 2010 - American Journal of Bioethics Neuroscience 1 (3):37-39.
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  32.  17
    Will Technology Help Us Transcend the Human Condition?Michael Hauskeller & Kyle McNease - 2017 - The Philosophers' Magazine 79:74-78.
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  33.  21
    Rethinking Reprogenetics.Michael Hauskeller - 2017 - Hastings Center Report 47 (2):50-51.
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  34.  65
    Naturerkenntnis Und Natursein (Für Gernot Böhme).Gregor Schiemann, Michael Hauskeller & Christoph Rehmann-Sutter (eds.) - 1998 - Suhrkamp.
    Indem dieser Band sich auf das Verhältnis von Naturerkennen und Natursein konzentriert, thematisiert er einen wesentlichen Ausschnitt aus dem weiten Spektrum von Böhmes philosophischer Arbeit. Um die Naturthematik möglichst breit zu entfalten und für Querverbindungen offenzuhalten, ist der vorliegende Band in drei Abschnitte gegliedert. Im ersten Abschnitt stehen Charakter und Reichweite der wissenschaftlichen Erkenntnis von Natur im Mittelpunkt. Der zweite Teil des Bandes stellt alternative Perspektiven auf Natur vor. Im dritten Teil schließlich stehen der Mensch und sein Verhältnis zu sich (...)
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  35.  30
    Book Symposium on Human Nature in an Age of Biotechnology: The Case for Mediated Posthumanism By Tamar Sharon Springer, Dordrecht, 2014.Inmaculada de Melo-Martín, Michael Hauskeller, Sandra Braman, Xavier Guchet & Tamar Sharon - 2015 - Philosophy and Technology 28 (4):581-599.
  36.  18
    The “Little Alex” Problem.Michael Hauskeller - 2013 - The Philosophers' Magazine 62:74-78.
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  37.  59
    Review of Nicholas Agar, Liberal Eugenics: In Defence of Human Enhancement[REVIEW]Michael Hauskeller - 2005 - Notre Dame Philosophical Reviews 2005 (11).
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  38.  42
    Why Buridan’s Ass Doesn’T Starve.Michael Hauskeller - 2010 - Philosophy Now 81:9-9.
  39. Durch Leiden lernen. Schopenhauer zwischen Mitleid und Weltüberwindung.Michael Hauskeller - 2003 - Schopenhauer Jahrbuch 84:75-90.
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  40.  22
    The Authors Reply.Michael Hauskeller - 2013 - Hastings Center Report 43 (1):6-7.
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  41.  8
    “Something That Matters”: The Religious Dimension of Moral Experience.Michael Hauskeller - 2017 - Revista de Filosofia Aurora 29 (46):335.
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  42.  1
    All Good Things Laugh.Michael Hauskeller - 2019 - The Philosophers' Magazine 87:20-25.
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  43.  13
    The Reification of Life.Michael Hauskeller - 2007 - Genomics, Society and Policy 3 (2):70-81.
    ‘What’s wrong – fundamentally wrong – with the way animals are treated (…) isn’t the pain, the suffering, isn’t the deprivation. (…) The fundamental wrong is the system that allows us to view animals as our resources, here for us – to be eaten, or surgically manipulated, or exploited for sport or money.’\n\nTom Regan made this claim 20 years ago. What he maintains is basically that the fundamental wrong is not the suffering we inflict on animals but the way we (...)
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  44.  11
    9. Schopenhauers Leidensethik.Michael Hauskeller - 2014 - In Matthias Koßler & Oliver Hallich (eds.), Arthur Schopenhauer: Die Welt Als Wille Und Vorstellung. Oldenbourg Wissenschaftsverlag. pp. 137-152.
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  45. Anthropologie und Ethik des Enhancements. [REVIEW]Michael Hauskeller - 2011 - Zeitschrift für Philosophische Forschung 65 (2).
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  46. Abschied vom unbewegten Beweger: Eine Begegnung mit Rudolf zur Lippe.Michael Hauskeller - 2002 - Allgemeine Zeitschrift für Philosophie 27 (3):257-264.
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  47. Erkenntnis und Wahrnehmung in Platons Dialog Theaitetos.Michael Hauskeller - 1998 - Allgemeine Zeitschrift für Philosophie 23 (2):167-180.
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  48. Frankenstein and Philosophy: The Shocking Truth.Michael Hauskeller, Danilo Chaib, Greg Littmann, Dale Jacquette, Elena Casetta & Luca Tambolo - 2013 - Open Court.
    That twenty-first century Prometheus Dr. Nicolas Michaud and his uncannily dedicated team have stitched together sundry pieces of tissue torn from movies, TV shows, comics, and novels, and assembled these into a single bodily form with some resemblance to an intelligent being, yet possessed of disconcerting oddities, including the disturbing habit of asking strange questions:- Why do we assume that ugly is evil?- Are we responsible for what our creations do?- Was Dr. Frankenstein's creature a monster, and what makes something (...)
     
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  49. Handeln zugunsten anderer. Eine moralphilosophische Untersuchung. [REVIEW]Michael Hauskeller - 2002 - Zeitschrift für Philosophische Forschung 56 (4).
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  50. Ich Denke, Aber Bin Ich? Phantastische Reisen Durch Die Philosophie.Michael Hauskeller - 2003
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1 — 50 / 59