The Report's editorial mandate is both to examine issues of current importance and to invite bioethics to broaden the range of issues it probes. Thus along with articles exploring the relationship between patients and doctors, or health policy, or any of the myriad other familiar concerns of ethics in medicine, from time to time the Report has published articles about public health, animal experimentation, or “environmental ethics” broadly construed. The most recent was the special supplement Nature, Polis, Ethics in the (...) November‐December (1998) issue. Some, of course, have argued that “bio‐ethics” ought always to encompass concern for issues beyond the bedside. When the biologist Van Rensselaer Potter proposed the term bioethics nearly thirty years ago, the field he had in mind lay at the intersection of ethics and the biological sciences in general. In light especially of Nature, Polis, Ethics's call for a substantive “humans‐nature ethics” it seems appropriate, therefore, to invite one of the earliest proponents of a generous understanding of bioethics to reflect on the character of the field and the questions with which it should grapple. Below Potter and colleague Peter Whitehouse share their thoughts on this most interdisciplinary of disciplines. —B‐JC, GK. (shrink)

Global bioethics is presented as an evolving secular morality seeking interdisciplinary discourse, and dialog with diverse cooperating religious leaders. The need is to forge a means of unifying the people of the world around a common goal: the survival of human and other species over millenia in an acceptable and healthful environment. Seven core assumptions are stated. Acceptable survival is discussed historically with reference to a few developments from 1892 to the present.

When Van Rensselaer Potter coined the English word “bioethics”, he envisioned a field that would bring together biological understanding and ethical values to address global environmental problems. Following Potter’s broad vision of bioethics, I explore ethical ideas that we need to address climate change. However, I develop and emphasize ideas about justice and responsibility in ways that Potter did not. At key points, I contrast the ideas that I develop with those in Potter’s work, but I try to avoid (...) scholarly debates and stay focused on the practical task: developing ideas to help us address climate change. To begin, I describe the problem of climate change. Then I show how it raises deep and serious issues of justice. Since the issues of justice are relatively clear and compelling, I proceed to focus attention on issues of responsibility – on why and how to respond to the structural injustices of climate change. I also note how my emphasis on justice and responsibility raises two new issues. To conclude, I mention the role of ecological citizens in bringing about social change. (shrink)

En 2021, le livre de Van Rensselaer Potter intitulé Bioethics: Bridge to the Future a célébré son cinquantième anniversaire de parution. Or, la conception de la bioéthique proposée par l’auteur diffère de celle d’André Hellegers, qui a fait école. Pourtant, conçu comme guide, Potter y présente des éléments importants pour penser la place de la bioéthique dans le contexte sociétal et le développement actuelle des connaissances. Dans le texte qui suit, nous abordons certains éléments du contexte dans lequel ce (...) livre a pris forme. Nous nous arrêterons brièvement pour décrire la perspective dominante de la bioéthique. Puis, nous ferons ressortir certains éléments importants de la conception qu’a l’auteur de ce que devrait être la bioéthique. Nous terminerons en examinant les répercussions de cette pensée dans deux dossiers : celui de l’université et celui du développement durable dans sa perspective onusienne. Cette démarche nous conduira vers un élément que nous considérons important de la pensée de l’auteur, celui de l’ouverture. Ouverture qui est offerte à la bioéthique par l’inclusion de perspectives ayant cours quant aux compréhensions variées du vivant, ouverture à la considération des savoirs ancestraux et des savoirs communs, ouverture aussi à tout autre contexte, qu’ils impliquent des situations minoritaires, des personnes défavorisées ou autres. Cette ouverture donne un sens particulier à une valeur primordiale de la bioéthique, celle du respect de la dignité humaine. (shrink)

Van Rensselaer Potter was the first voice to utter the word “bioethics,” yet he is too little appreciated by the bioethics community. My expectations for my first visit with Professor Van Rensselaer Potter were primed by conversations with leaders and historians of the field of biomedical ethics, including Warren Reich, Al Jonsen, and David Thomasma. When mentioning my interest in environmental ethics and my concerns for the current state of biomedical ethics, I was told that I must meet (...) Van. On my first visit to Madison, Wisconsin, Van met me at the McArdle Laboratories for Cancer Research at the University of Wisconsin, where he spent essentially his entire academic career as a basic oncological researcher. He was dressed informally and driving a rusting1984 Subaru station wagon with a license plate that read YES ZPG. We spent this first portion of our visit at the Institute where he is an Emeritus Professor and has contributed to understanding cancer metabolism as recognized by his election to the National Academy of Sciences. However, Van felt most at home in his shack located outside Madison. This country retreat included a rather primitive hut surrounded by acres of property owned by the family. I felt at the heart of Van's world when I sat in one of a pair of inexpensive plastic outdoor chairs in a particularly secluded part of the woods on the property, the place where Van himself communed with nature. (shrink)

H. Tristram Engelhardt, Jr.; Generic Chaplaincy: Providing Spiritual Care in a Post-Christian Age, Christian bioethics: Non-Ecumenical Studies in Medical Morali.

H. Tristram Engelhardt, Jr.; The DeChristianization of Christian Health Care Institutions, or, How the Pursuit of Social Justice and Excellence can Obscure the.

H. Tristram Engelhardt, Jr.; Roman Catholic Social Teaching and Religious Hospital Identity in a Post-Christian Age, Christian bioethics: Non-Ecumenical Studies.

Though it's di cult to agree on the exact date of their union, logic and arti cial intelligence were married by the late 1950s, and, at least during their honeymoon, were happily united. What connubial permutation do logic and AI nd themselves in now? Are they still married? Are they divorced? Or are they only separated, both still keeping alive the promise of a future in which the old magic is rekindled? This paper is an attempt to answer these questions (...) via a review of six books. Encapsulated, our answer is that logic and AI, despite tabloidish reports to the contraryError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMapError: Illegal entry in bfrange block in ToUnicode CMap, still enjoy matrimonial bliss, and only their future robotic o spring will mark real progress in the attempt to understand cognition. (shrink)

Kant's philosophy of arithmetic / by Charles Parsons -- Visual geometry / by James Hopkins -- The proof-structure of Kant's transcendental deduction / by Dieter Henrich -- Imagination and perception / by P.F. Strawson -- Kant's categories and their schematism / by Lauchlan Chipman -- Transcendental arguments / by Barry Stroud -- Strawson on transcendental idealism / by H.E. Matthews -- Self-knowledge / by W.H. Walsh -- The age and size of the world / by Jonathan Bennett.

H. Tristram Engelhardt, Jr.; Can Philosophy Save Christianity? Are the Roots of the Foundations of Christian Bioethics Ecumenical? Reflections on the Nature of.

H. Tristram Engelhardt, Jr.; Discerning the Signs of the Times: Recognizing the Dangers of Reckless Social Justice and Advocating With Responsibility, Christian.

The dominant approach to environmental policy endorsed by conservative and libertarian policy thinkers, so-called “free market environmentalism”, is grounded in the recognition and protection of property rights in environmental resources. Despite this normative commitment to property rights, most self-described FME advocates adopt a utilitarian, welfare-maximization approach to climate change policy, arguing that the costs of mitigation measures could outweigh the costs of climate change itself. Yet even if anthropogenic climate change is decidedly less than catastrophic, human-induced climate change is likely (...) to contribute to environmental changes that violate traditional conceptions of property rights. Viewed globally, the actions of some countries—primarily industrialized nations—are likely to increase environmental harms suffered by other countries—less developed nations that have not made any significant contribution to climate change. It may well be that aggregate human welfare would be maximized in a warmer, wealthier world, or that the gains from climate change will offset environmental losses. Yet such claims, even if demonstrated, would not address the normative concern that the consequences of anthropogenic global warming would infringe upon the rights of people in less-developed nations. As a consequence, this paper calls for a rethinking of FME approaches to climate change policy. (shrink)

H. Tristram Engelhardt, Jr.; Medicine, Philosophy, and Theology: Christian Bioethics Reconsidered, Christian bioethics: Non-Ecumenical Studies in Medical Morali.

H. Tristram Engelhardt, Jr., Joseph Boyle, John Peppin, David Solomon; Christian Bioethics, Christian bioethics: Non-Ecumenical Studies in Medical Morality, Vol.

H. Tristram Engelhardt, Jr.; Conflicting Moralities and Theologies: The Culture Wars in Bioethics Reexamined, Christian bioethics: Non-Ecumenical Studies in Med.

H. Tristram Engelhardt, Jr.; Medicine and the Biomedical Sciences After God: Do Right-Worshipping Christians Know More Than Others About the Content of Morality.

H. Tristram Engelhardt, Jr.; Bioethics after the Enlightenment, Christian bioethics: Non-Ecumenical Studies in Medical Morality, Volume 8, Issue 3, 1 January 20.

Professor H. James Birx shows how the never-ending controversy of human evolution came to be. He details the events that caused thinkers like Charles Darwin to develop his theory of evolution, and what ideas caused some people to reconcile a somewhat mystical theology with a concrete model of the universe. He tells you how Darwin's work infuriated everybody from "God-fearing" Christians to the church heirarchies. Birx explains how scientific advances and philosophical arguments have made beliefs about divine intervention as the (...) origin of man a moot point. He shows how creationism ignores proven scientific facts, and how human evolution remains a much sounder truth. You'll read how some western religions are starting to accept evolution as the process which creates life on earth. You'll also learn why scientific evolution and creationism have not been accepted together and how bold attempts to merge the two ideas have failed miserably. (shrink)

Branner, H.C. Humanismens krise.--Hansen, Martin A. Eneren og massen.

H. Tristram Engelhardt, Jr.; Controversies, Conflicts, and Consensus: A Concluding, Untheological Postscript, Christian bioethics: Non-Ecumenical Studies in Med.

H. S. Eveling; XI.—Composition and Criticism, Proceedings of the Aristotelian Society, Volume 59, Issue 1, 1 June 1959, Pages 213–232, https://doi.org/10.1093/a.

H. S. Eveling; XII—Some Patterns of Justification in Ethics, Proceedings of the Aristotelian Society, Volume 66, Issue 1, 1 June 1966, Pages 149–166, https://do.

ḥeleḳ 1. Hadrakhah le-shalom bayit : sefer hadrakhah meforaṭ be-ʻinyene shidukhim ṿe-shelom bayit be-niśuʼin ʻa. p. maʼamre Ḥazal -- ḥeleḳ 2. Hadrakhah le-ṭaharat ha-bayit : ʻiḳre ha-halakhot ha-ḥiyuniyot : ʻa. p. pisḳe maran ha-Shu. ʻa. ṿeha-Rema uve-tsiruf hakhraʻot aḥarone zemanenu.

Ḥeleḳ rishon. Maʼamre musar, daʻat ṿe-yirʼat H. lefi seder parashiyot ha-Torah -- ḥeleḳ sheni. ʻIyunim be-musar ṿe-yirʼat H., pirḳe maḥshavot, maʼamre musar, maʻarakhot ha-teshuvah, shevive or.