Adaptive success and evolution are determined by how we interact with the natural environment and all other forms of life. Yet in our pursuit to dominate the natural world, we have lost sight of this basic premise and continue to exploit natural resources, to contaminate, to consume more than necessary and to misuse our reproductive capacities. For this reason, global bioethics emerged in the 1980s, a culmination of mental resistance on the part of many observers who (...) sought to readdress the balance between humankind and nature – a balance which must be reinstated if we are to survive. Corrective measures are required, which should be free from purely religious or political influences because their ideologies are frequently founded on strategies of power, with little regard for the general well-being of all living species. Global bioethics, as opposed to bioethics, was formulated by myself, Van Rensselaer Potter, Antonio Moroni, Laura Westra and others, to transcend the restraints of science, uniting it with the humanities to create a new expanded consciousness, an alliance between life and the environment in which all factors – environmental, biological, physical, psychological, social and economic – recognize that they are inderdependent. (shrink)

The theory of evolution of complex and comprising of human systems and algorithm for its constructing are the synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern (transdisciplinary) science. «Trans-disciplinary» in the context is interpreted as a completely new epistemological situation, which is fraught with the initiation of a civilizational crisis. Philosophy and ideology of technogenic civilization is based on the possibility of unambiguous demarcation of public value and descriptive scientific discourses (1), and the object and (...) subject of the cognitive process (2). Both of these attributes are no longer valid. For mass, everyday consciousness and institutional philosophical tradition it is intuitively obvious that having the ability to control the evolutionary process, Homo sapiens came close to the borders of their own biological and cultural identity. The spontaneous coevolutionary process of interaction between the «subject» (rational living organisms) and the «object» (material world), is the teleological trend of the movement towards the complete rationalization of the World as It Is, its merger with the World of Due. The stratification of the global evolutionary process into selective and semantic (teleological) coevolutionary and therefore ontologically inseparable components follows. With the entry of anthropogenic civilization into the stage of the information society, firsty, the post-academic phase of the historical evolution of scientific rationality began, the attributes of which are the specific methodology of scientific knowledge, scientific ethos and ontology. Bioethics as a phenomenon of intellectual culture represents a natural philosophical core of modern post- academic (human-dimensional) science, in which the ethical neutrality of scientific theory principle is inapplicable, and elements of public-axiological and scientific-descriptive discourses are integrated into a single logic construction. As result, hermeneutics precedes epistemology not only methodologically, but also meaningfully, and natural philosophy is regaining the status of the backbone of the theory of evolution – in an explicit form. (shrink)

Consider the paradox of altruism: the existence of truly altruistic behaviors is difficult to reconcile with evolutionary theory if natural selection operates only on individuals, since in that case individuals should be unwilling to sacrifice their own fitness for the sake of others. Evolutionists have frequently turned to the hypothesis of group selection to explain the existence of altruism; but group selection cannot explain the evolution of morality, since morality is a one-group phenomenon and group selection is a many-group (...) phenomenon. After spelling out just what the problem is, this paper discusses several ways of solving it. (shrink)

Soil is fragile and nonrenewable but the most basic of natural resources. It has a capacity to tolerate continuous use but only with proper management. Improper soil management and indiscriminate use of chemicals have contributed to some severe global environmental issues, e.g., volatilization losses and contamination of natural waters by sediments and agricultural fertilizers and pesticides. The increasing substitution of energy for labor and other cultural inputs in agriculture is another issue. Fertilizers and chemicals account for about (...) 25% of the production energy investment in agriculture. An additional 60% is accounted for by machinery, gasoline, electricity, and power-related inputs. Fertilizer additions to cropland are not utilized fully and significant amounts, depending on conditions, are either lost in surface runoff or leached into the ground water. The annual discharge of dissolved solids from agricultural lands to the waterways in the USA is substantial. The increasing use of herbicides in agriculture is a threat to the quality of surface and ground water, although this threat is dependent upon both the chemistry of the compound and the ecosystem in which it is used. Especially within the Third World, development of an environmental ethic and environmental laws have not kept pace with the increase in pesticide use. Above all is the severe and global problem of soil degradation currently occurring at the rate of five to seven million hectares per year. The policy and moral aspects of these issues are discussed. (shrink)

In times of unprecedented ecological change led by human activities, a global ethical framework is most needed to support the rapid transformation of current development models, to ensure the protection of human and non-human nature. Geoethics offers such a universal system of values. We assess to what extent geoethics maintains an anthropocentric perspective and examine the ethical challenges raised by this statement, arguing that (i) geoscientific knowledge, which investigates the interrelations between the biotic and abiotic world in a deep-time (...) perspective, should imply the adoption of an eco-centric or even geocentric perspective; (ii) the assumption of an anthropocentric perspective should be outlined more precisely, by clarifying the utilitarian and deontological reasons to maintain a weak anthropocentric approach and to avoid the theoretical bias underlying many anthropocentric narratives. Then, we claim that a non-anthropocentric geoethics would allow a better understanding of the role Homo sapiens as a species plays within the biosphere and geosphere. To provide evidence for our hypothesis, we will discuss two case studies: (i) climate change as a monumental niche construction process, where the ambivalence of human nature is seen in action; (ii) the co-evolution and interconnection between biological and cultural diversity, which support each other in an inextricable link. We claim that a humanistic, eco-centric geoethics can support the necessary transition towards a new conceptual framework in which humans are not separate from, but part of the biosphere. This approach is part of the philosophy of biology, a field that programmatically converges humanities and the life sciences. (shrink)

Evolutionary theory tells us about our biological past; can it also guide us to a moral future? Paul Farber's compelling book describes a century-old philosophical hope held by many biologists, anthropologists, psychologists, and social thinkers: that universal ethical and social imperatives are built into human nature and can be discovered through knowledge of evolutionary theory. Farber describes three upsurges of enthusiasm for evolutionary ethics. The first came in the early years of mid-nineteenth century evolutionary theories; the second in the 1920s (...) and '30s, in the years after the cultural catastrophe of World War I; and the third arrived with the recent grand claims of sociobiology to offer a sound biological basis for a theory of human culture. Unlike many who have written on evolutionary ethics, Farber considers the responses made by philosophers over the years. He maintains that their devastating criticisms have been forgotten—thus the history of evolutionary ethics is essentially one of oft-repeated philosophical mistakes. Historians, scientists, social scientists, and anyone concerned about the elusive basis of selflessness, altruism, and morality will welcome Farber's enlightening book. (shrink)

Third World countries are not pursuing scientific and technological policies leading to the development of strong biotechnological industries. Their leaders have been misled into believing that modern biotechnological industries can be built in the absence of strong, intellectually aggressive, and original scientific schools. Hence, they do not strive to reform their universities, which have weak commitments to research, and do not see the importance of having research hospitals able to generate excellent and relevant clinical investigation. These strategic gaps in scientific (...) capability, the lack of governmental and corporate research funding, and the dependent nature of the chemical and pharmaceutical industries of the Third World make the development of competitive biotechnology a highly improbable event. If the present trend continues, underdeveloped countries will continue to be testing grounds for biological materials and agents, sources of valuable germplasm, and markets for high-value-added products and processes invented and manufactured in the First World. This article recommends that the international organizations collaborate in the urgent task of educating the Third World political leaders and administrators in the real problems connected with the generation of high technology. (shrink)

The status of wild capture fisheries has induced many fisheries and conservation scientists to express concerns about the concept of using forage fish after reduction to fishmeal and fish oil, as feed for farmed animals, particularly in aquaculture. However, a very large quantity of forage fish is being also used untransformed (fresh or frozen) globally for other purposes, such as the pet food industry. So far, no attempts have been made to estimate this quantum, and have been omitted in previous (...) fishmeal and fish oil exploitation surveys. On the basis of recently released data on the Australian importation of fresh or frozen fish for the canned cat food industry, here we show that the estimated amount of raw fishery products directly utilized by the cat food industry equates to 2.48 million metric tonnes per year. This estimate, plus the previously reported global fishmeal consumption for the production of dry pet food suggest that 13.5% of the total 39.0 million tonnes of wild caught forage fish is used for purposes other than human food production. This study attempts to bring forth information on the direct use of fresh or frozen forage fish in the pet food sector that appears to have received little attention to this date and that needs to be considered in the global debate on the ethical nature of current practices on the use of forage fish, a limited biological resource. (shrink)

One of the major concerns of advocates of common morality is that respect for cultural diversity may result in moral relativism. On their part, proponents of culturally responsive bioethics are concerned that common morality may result in moral imperialism because of the asymmetry of power in the world. It is in this context that critics argue that global bioethics is impossible because of the difficulties to address these two theoretical concerns. In this paper, I argue that global bioethics (...) is possible if we adopt a culturally responsive and self-critical attitude towards our moral values and those of others. I use the example of women’s reproductive autonomy in indigenous African culture to show that the difference between the leading Euro-American and indigenous African construal of autonomy is that the former ascribes greater weight on individual self-determination while the latter emphasizes responsibilities towards the community. One develops dignity in virtue of their capacity for communing with others. Hence, women have rights, but as members of the community, they also have obligations including the duty to procreate. The involvement of the family in reproductive decisions does not contravene women’s dignity and human rights. In applying the principle of autonomy in this communitarian context, one has to be sensitive to these ontological and moral specificities. The aim of global bioethics should not be to reach common grounds at all costs; any common norms should be the result of a negotiated democratic dialogue between cultures and not the result of imposition by the preponderant culture(s). (shrink)

At its inception, geoethics was envisioned as a type of professional ethics concerned with the moral implications of geoscientific research, applications, and practices. More recently, however, some scholars have proposed versions of geoethics as public and global ethics. To better understand these developments, this article considers the relationship between geoethics and environmental ethics by exploring different aspects of the human-nature relation (i.e., the moral status and role of humans in relation to the non-human world). We start by noting that (...) the main strains of geoethical thought elaborated so far represent examples of environmental virtue ethics and defend moral weak anthropocentric positions (e.g., “ethical”, “responsible” or “enlightened” anthropocentrism). Some scholars propose that such weak anthropocentric geoethics can synthesize the different positions in environmental ethics and move beyond them toward a novel and distinct approach. We compare the meaning and the use of the term “anthropocentrism” in both environmental ethics and geoethics, stressing that although geoethics is inevitably epistemically anthropocentric (i.e., anthropogenic), it does not need to be morally anthropocentric. We consider the compatibility of non-anthropocentric stances with current geoethical theory and argue for the integration of normative non-anthropocentric accounts (e.g., ecocentric) into geoethical debates and geoscience education. (shrink)

There has been much attention devoted in recent years to the question of whether our moral principles can be related to our biological nature. This collection of new essays focuses on the connection between biology, in particular evolutionary biology, and foundational questions in ethics. The book asks such questions as whether humans are innately selfish, and whether there are particular facets of human nature that bear directly on social practices. The volume is organised historically beginning with Aristotle and covering such (...) major figures as Hume and Darwin down to the present and the work of Harvard sociobiologist, E. O. Wilson. This is the first book to offer this historical perspective on the relation of biology and ethics, and has been written by some of the leading figures in the history and philosophy of science, whose work stands very much at the cutting edge of these disciplines. (shrink)

Attempt of trans-disciplinary analysis of the evolutionary value of bioethics is realized. Currently, there are High Tech schemes for management and control of genetic, socio-cultural and mental evolution of Homo sapiens (NBIC, High Hume, etc.). The biological, socio-cultural and technological factors are included in the fabric of modern theories and technologies of social and political control and manipulation. However, the basic philosophical and ideological systems of modern civilization formed mainly in the 17–18 centuries and are experiencing ever-increasing and destabilizing risk-taking (...) pressure from the scientific theories and technological realities. The sequence of diagnostic signs of a new era once again split into technological and natural sciences’ from one hand, and humanitarian and anthropological sciences’, from other. The natural sciences series corresponds to a system of technological risks be solved using algorithms established safety procedures. The socio-humanitarian series presented anthropological risk. Global bioethics phenomenon is regarded as systemic socio-cultural adaptation for technology-driven human evolution. The conceptual model for meta-structure of stable evolutionary strategy of Homo sapiens (SESH) is proposes. In accordance to model, SESH composed of genetic, socio-cultural and techno-rationalist modules, and global bioethics as a tool to minimize existential evolutionary risk. An existence of objectively descriptive and value-teleological evolutionary trajectory parameters of humanity in the modern technological and civilizational context (1), and the genesis of global bioethics as a system social adaptation to ensure self-identity (2) are postulated. -/- . (shrink)

ABSTRACT We live in a world with enormous disparities in health. The life expectancy in Japan is 80 years; in Malawi, 40 years. The under‐five mortality in Norway is 4/1000; in Sierra Leone, 316/1000. The situation is actually worse than these figures suggest because average rates tend to mask inequalities within a country. Several presidents of the IAB have urged bioethicists to attend to global disparities and to broaden the scope of bioethics. For the last six years I have (...) tried to do just that. In this paper, I report and reflect on my attempts to teach bioethics in ways that address global health and justice. To begin, I discuss how I structure bioethics courses so as to move naturally from clinical ethics to health policy to global health. I then discuss ways to address key ethical issues in global health: the problem of inequalities; the nature of the duty to assist; the importance of the duty not to harm; the difference between a cosmopolitan and a political view of justice. I also discuss how teaching about global health may help to shift the emphasis in bioethics – from sensational cases to everyday matters, from autonomy to justice, and from access to healthcare to the social determinants of health. At the end of my paper, I reflect on questions that I have not resolved: how to delineate the scope of bioethics, whether my approach over‐politicises bioethics, and how to understand the responsibilities of bioethicists. (shrink)

A new context for ethics and ethics education is evident in a rapidly changing world and our threatened planet. The current focus on considerations of inter-personal ethics within an anthropocentric perspective on life should be extended to embrace considerations of global and ecological ethics within an eco-centric perspective on global and planetary health. The pathway to understanding and adapting to this new context includes promoting shifts in life styles from selfish hyper-individualism and wasteful consumerism towards cautious use of (...) limited resources within an increasingly interdependent world in which the equal moral worth of all and sustainability are valued. Critical scholarly approaches to global politics and to the global political economy could facilitate such change and encourage iterative interactive processes instead of seeking conclusive definitive ‘scientific’ solutions to all problems. Hopefully this shift in perspective could be achieved firstly through sensitization to new and increasingly challenging ethical dilemmas, and then by encouraging rational thinking and action based on global and ecological considerations rather than on false economic dogma and the distorted workings of a market civilization. Moving ahead with these activities must begin with promotion of education, learning and self-reflection to foster the widespread development of a global state of mind. Such a shift would require an expanded ethical discourse, with consideration of ethical dilemmas beyond human inter-personal relationships. These should include intra-institutional and inter-institutional relationships, as well as relational ethics between nations in a post-Westphalian world, and between humans and nature in an era now called the Anthropocene, to ensure survival on a planet undergoing entropy.The adverse effects of intense competition could be reduced by encouraging greater cooperation, linking security issues to global health and social justice issues, and using inspirational narratives and examples of moral imagination/moral leadership. These educational programs should be initiated in schools and become mandatory for all first-year College and University students. Such an agenda is feasible given human ingenuity, determination, resilience and adequate resources, but will also require political and social will as its drivers. (shrink)

As we move into a new millennium fraught with terror and danger, a global postmodern cosmopolis is unfolding in the midst of rapid evolutionary and social changes co-constructed by science, technology, and the restructuring of global capital. We are quickly morphing into a new biological and social existence that is ever-more mediated and shaped by computers, mass media, and biotechnology, all driven by the logic of capital and a powerful emergent technoscience. In this global context, science is (...) no longer merely an interpretation of the natural and social worlds, rather it has become an active force in changing them and the very nature of life. In an era where life can be created and redesigned in a petri dish, and genetic codes can be edited like a digital text, the distinction between “natural” and “artificial” has become greatly complexified. The new techniques of manipulation call into question existing definitions of life and death, demand a rethinking of fundamental notions of ethics and moral value, and pose unique challenges for democracy. (shrink)

Tieu, Matthew As a contemporary academic discipline bioethics is a specialised though multidisciplinary field of study. It is the study of the ethical issues that arise from the biological and medical sciences, as well as clinical practice. It deals with important issues such as abortion, human embryonic stem cell research, euthanasia and reproductive technology, genetic modification, animal welfare, nanotechnology and neuroethics. The "Encyclopedia of Bioethics" defines bioethics as "the systematic study of the moral dimensions -including moral vision, decisions, conduct and (...) policies -of the life sciences and health care, employing a variety of ethical methodologies in an interdisciplinary setting". Bioethics is a branch or sub-discipline of what is referred to as "applied ethics". As such, it also draws upon those disciplines that address the nature of ethics, i.e. philosophy, psychology and religion. Bioethics as an academic discipline therefore involves both the natural sciences and the humanities. (shrink)

The theme of the 10th Annual Research Ethics Conference organized by the Uganda National Council for Science and Technology (2018) was “Evolution of Research Ethics in Uganda and the Region: Past, Present and Future”. We were asked to address the topic: “The History of CIOMS and the recent changes in the international ethics guidelines: implications for local research”. The thrust of the conference was to track progress in ensuring ethical conduct of research, highlight challenges encountered, and to propose strategies for (...) effective and meaningful implementation of international ethical guidelines in local contexts. Consequently, the purpose of this paper is to comment on the implications of the history of CIOMS ethical guidelines and suggest strategies for their effective and meaningful implementation in the East African region, and perhaps the whole of Sub‐Saharan Africa. Inferring from the ‘evolutionary’, ‘flexible’, and ‘general’ nature of the CIOMS guidelines, we proposed a six‐point strategy for ensuring their effective and meaningful implementation in local contexts. This strategy is in the form of obligations for local research regulators and researchers, the fulfillment of which will go a long way towards their smooth and meaningful implementation in local contexts. These obligations are: ensuring evidence‐based adaptation of each individual guideline; ensuring sufficiently judicious and motivated RECs membership; acting proactively to ensure harmony between bioethics and local legal regimes; cultivating a ‘bioethics culture’ among the public; moving towards regional bioethics governance; and playing an active and meaningful role in future revisions of these guidelines. (shrink)

Perhaps the most familiar understanding of “naturalism” derives from Quine, understanding it as a continuity of empirical theories of the world as described through the scientific method. So, it might be surprising that one of the most important naturalistic moral realists, Philippa Foot, rejects standard evolutionary biology in her justly lauded _Natural Goodness_. One of her main reasons for this is the true claim that humans can flourish (eudaimonia) without reproducing, which she claims cannot be squared with evolutionary theory and (...) biology more generally. The present argument concludes that Foot was wrong to reject evolutionary theory as the empirical foundation of naturalized eudaimonist moral realism. This is based on contemporary discussion of _biological function_ and _evolutionary fitness_, from which a definition of “eudaimonia” is constructed. This gives eudaimonist moral realism an empirically respectable foundation. (shrink)

Globalization is often discussed as if it were a recent phenomenon relating primarily to the development of world financial markets and improvements in information and travel technologies. But globalization is an ancient process, beginning with mercantile and cultural exchanges and facilitated by advances in transportation. In the twentieth century, the results of globalization can be seen in the rise of global capitalism and in the construction of a global economy. Most recently, the process of globalization has moved beyond (...) the world of finance, however, into areas still traditionally thought of as national concerns, such as culture and healthcare. It is no surprise, therefore, that increasingly the challenges the United States is confronting in healthcare, biotechnology, and the environment are simultaneously faced by the international community as a whole. In the wake of the HIV pandemic, growing environmental consciousness, and a series of sensational advances in biotechnology, there is a dawning realization that problems such as improving public health, regulating advances in biotechnology, and achieving sustainable environmental development transcend national borders. In other words, bioethics concerns are global in nature. (shrink)

New data of recent researches on genetics and epidemiology imply the idea of rapidly evolving viruses through DNA recombination, which leads to the establishment of new virus families, eventually adapted to the environmental conditions. Consequently the framework of the epidemiological studies widens, replacing the classic aspect of the bilateral virus—host coexistence.An holistic evolutionary approach, considering all the complex interrelationship among viruses, parasites and hosts, in conjugation with the environmental changes is developing.Molecular epidemiology and updated population models renew the health strategy (...) bringing together experts from the fields of population biology, evolution and infectious diseases.The related ethical issues, which consequently emerge should be faced accordingly. (shrink)

How can the discoveries made in the biological sciences play a role in a discussion on the foundation of ethics? This book responds to this question by examining how evolutionism can explain and justify the existence of ethical normativity and the emergence of particular moral systems. Written by a team of philosophers and scientists, the essays collected in this volume deal with the limits of evolutionary explanations, the justifications of ethics, and methodological issues concerning evolutionary accounts of ethics, among other (...) topics. They offer deep insights into the origin and purpose of human moral capacities and of moral systems. (shrink)

Conventional wisdom generally seeks to support the notion that we cannot arrive at ethics by considerations of the state of the world. If we do this we are guilty of committing the ‘Naturalistic Fallacy’. This paper seeks to refute these contentions. I it I note that words are tools that humans use with the intention of promoting their survival. This ties into ethics, which are essentially a subset of the words used to promote human survival through their use in expressing (...) intentions of the way humans should behave. So ethics are a product of our evolution and, like words, they occupy the status of survival promoting tools. This paper argues that there is no category difference in the words that we use to describe the world or those used with the intention of promoting particular human behaviours—both are used with the intention of enhancing human survival. (shrink)

"Human dignity" has been enshrined in international agreements and national constitutions as a fundamental human right. The World Medical Association calls on physicians to respect human dignity and to discharge their duties with dignity. And yet human dignity is a term--like love, hope, and justice--that is intuitively grasped but never clearly defined. Some ethicists and bioethicists dismiss it; other thinkers point to its use in the service of particular ideologies. In this book, Michael Barilan offers an urgently needed, nonideological, and (...) thorough conceptual clarification of human dignity and human rights, relating these ideas to current issues in ethics, law, and bioethics. Combining social history, history of ideas, moral theology, applied ethics, and political theory, Barilan tells the story of human dignity as a background moral ethos to human rights. After setting the problem in its scholarly context, he offers a hermeneutics of the formative texts on Imago Dei; provides a philosophical explication of the value of human dignity and of vulnerability; presents a comprehensive theory of human rights from a natural, humanist perspective; explores issues of moral status; and examines the value of responsibility as a link between virtue ethics and human dignity and rights. Barilan accompanies his theoretical claim with numerous practical illustrations, linking his theory to such issues in bioethics as end-of-life care, cloning, abortion, torture, treatment of the mentally incapacitated, the right to health care, the human organ market, disability and notions of difference, and privacy, highlighting many relevant legal aspects in constitutional and humanitarian law. (shrink)

BackgroundAs suggested by Shook and Giordano, understanding and therefore addressing the urgent international governance issues around globalizing bio-medical/technology research and applications is limited by the perception of the underlying science.MethodsA philosophical methodology is used, based on novel and classical philosophical reflection upon existent literature, clinical wisdoms and narrative theory to discover a meta-science and telos of humankind for the development of a relevant and defendable global biomedical bioethics.ResultsIn this article, through pondering an integrative systems approach, I propose a (...) biomedical model that may provide Western biomedicine with leadership and interesting insight into the unity beyond the artificial boundaries of its traditional divisions and the limit between physiological and pathological situations. A unified biomedicine, as scientific foundation, might then provide the basis for dissolution of similar reflected boundaries within bioethics. A principled and communitarian cosmopolitan bioethics may then be synonymous with a recently proposed principled and communitarian cosmopolitan neuroethics based on a novel objective meta-ethics. In an attempt to help facilitate equal and inclusive participation in inter-, multi-, and transdisciplinary intercultural discourse regarding the aforementioned international governance issues, I offer: a meta-science derived through considering the general behaviour of activity, plasticity and balance in biology and; a novel thought framework to encourage and enhance the ability for self-evaluation, self-criticism, and self-revision aimed at broadening perspective, as well as acknowledging and responding to the strengths and limitations of extant knowledge.ConclusionsThrough classical philosophical reflection, I evolve a theory of medicine to discover a telos of humankind which in turn provides an ‘internal’ moral grounding for a proposed global biomedical bioethics. (shrink)

Bioethics: The Basics is an introduction to the foundational principles, theories and issues in the study of medical and biological ethics. Readers are introduced to bioethics from the ground up before being invited to consider some of the most controversial but important questions facing us today. Topics addressed include: The range of moral theories underpinning bioethics Arguments for the rights and wrongs of abortion, euthanasia and animal research Healthcare ethics including the nature of the practitioner-patient relationship Public policy ethics and (...) the implications of global and public health Concise, readable and authoritative, this is the ideal primer for anyone interested in the study of bioethics. (shrink)

The program of Evolutionary Ethics (EE) is based on the assumption that our moral features constitute adaptations and as such are to be explained in terms of the evolutionary process of natural selection. However, the fundamental assumption of EE was seriously put into question: the level of analysis relevant for moral features is essentially ontogeny and culture, while the explanation using natural selection applies to the level of phylogeny and genes (Sober, 1995; Ayala, 1995; Okasha, 2009). To the (...) discussion on the validity of the program of EE we propose to bring the recent program of Extended Synthesis (ES, Pigliucci & Muller, 2010), because it attempts to account for the role of the ontogeny in evolution. We conclude, nevertheless, that ES fails to properly account for the importance of ontogeny in evolutionary processes because by extending the notion of inheritance it (con-)fuses the notions of unit of inheritance and of unit of selection (against the well-known distinction made by Hull, 1980). (shrink)

The United Nations Educational, Scientific and Cultural Organisation’s Declaration on Bioethics and Human Rights refers to the importance of cultural diversity and pluralism in ethical discourse and care of humanity. The aim of this meta-narrative review is to identify indigenous ethical values pertaining to the Ojibway, Xhosa, and Mayan cultures from peer-reviewed sources and cultural review, and to ascertain if there are shared commonalities. Three main themes were identified, namely illness, healing, and health care choices. Illness was described with a (...) more complex and dynamic picture than from the western view, as illness is not considered to be one dimensional. Healing needs to take place on various levels in order to restore a state of equilibrium between the different spheres. Health care choices were also considered from a multi-level perspective. In all three of the indigenous cultures explored, good decision-making is seen to have occurred when choices are informed by commitments to one’s moral and ethical responsibilities towards the community, nature, and the spirit world. (shrink)

Using a case-study involving bioethics and LGBTQ+ family-making, I demonstrate the appeal of a pragmatist ethics approach to bioethics. On the specific pragmatist view I offer, ethical progress is a matter of overcoming ethical problems. Ethical problems are here understood as conflicts that arise as we attempt to live out our values in the natural and social world and which prompt us to reflect upon and sometimes reinterpret or revise our values or practices. Pragmatism is inherently nonideal in its (...) theoretical approach, since it holds that the relevant conflicts that prompt moral inquiry are not conflicts among abstract ideals, but practical conflicts that arise from our interaction with the world. Ideals alone, then, cannot be a proper guide to bioethical progress. After laying out this approach to moral theorizing in more detail, I take up a case study, focusing on the value of genetic relations within families and the use of reproductive technologies to allow LGBTQ+ people to produce biologically related children. I use this case to show the value of nonideal approaches to bioethics. More specifically, I argue that pragmatism—as a nonideal theory—instructs us to evaluate these issues and family-making practices by considering the situatedness of LGBTQ+ people in a heteronormative society, and the ways in which that particular context produces practical conflicts as LGBTQ+ people and families attempt to live out their values in the social world. (shrink)

Philippa Foot's Natural Goodness is in the midst of a cool reception. It appears that this is due to the fact that Foot's naturalism draws on a picture of the biological world at odds with the view embraced by most scientists and philosophers. Foot's readers commonly assume that the account of the biological world that she must want to adhere to, and that she nevertheless mistakenly departs from, is the account offered by contemporary neo-Darwinian biological sciences. But as is (...) evident in her notion of function, Foot does not employ an evolutionary view of the biological world. I will attempt to show, first, that it is for good reason that Foot is not operating with an evolutionary view of function; her views do not aim to unseat evolutionary views of function, but instead simply have quite different theoretical goals. Second, I aim to underline the importance to Foot's naturalism of the fact that we are practically reasoning creatures. The profundity of Foot's ethical naturalism rests in how she approaches our nature as practically reasoning creatures. In this aspect of Foot's thought, there is a significant Kantian strain that is surprising to find in someone who calls herself an ethical naturalist. 1. (shrink)

Environmental Ethics is a systematic account of values carried by the natural world, coupled with an inquiry into duties toward animals, plants, species, and ecosystems. A comprehensive philosophy of nature is illustrated by and integrated with numerous actual examples of ethical decisions made in encounters with fauna and flora, endangered species, and threatened ecosystems. The ethics developed is informed throughout by ecological science and evolutionary biology, with attention to the logic of moving from what is in nature to what (...) ought to be. The ethical theory is applied in detail to social, public, and business policy. Written in an engaging style, using diagrams and figures as well as numerous case studies, Environmental Ethics prods the reader into concrete application and invites reader participation in the ethical discussions. The ethics concludes by exploring the historical experiences of personal residence in a surrounding environment. Here is an adventure into what it means to live as responsible human beings in the community of life on Earth. In the series Ethics and Action, edited by Tom Regan. (shrink)

Oscar de Beaux was professor of Zoology at Genova University and then director of Civil Museum of Natural History in the same town. The first contributions of de Beaux which included elements of biological ethics concerned the european bison of Bialowieza and the brown bear of the Alps between 1923–1929. In 1930 de Beaux published his most important study called “Biological ethics: an attempt to arouse a naturalistic conscience”, translated also in german (1932) and in english (1933). According to (...) Oscar de Beaux, biological ethics is the study and definition of man's moral position before the living beings which do not belong to the humane race, beginning with the morale premise that man was not able to create the species. With these outlook, man takes on a decisively active and intelligent position regarding the problem of conserving nature and its resources; on the basis of this definition of morality man becomes the wise administrator of life on earth. (shrink)

While there seems to be little controversy about whether there is a biological or evolutionary basis for human morality, in business and other endeavors, there is considerable controversy about the nature of this basis and the proper populations in which to study this foundation. Moreover, I suggest, the most fundamental element of this basis may be the tendency of humans and other species to experience the world in evaluative terms.

The development of modern evolutionary ethics began shortly after the publication of Charles Darwin's On the Origin of Species by Natural Selection. Early discussions were plagued by several problems. First, evolutionary ethical explanations were dependent on group-selection accounts of social behavior (especially the explanation of altruism). Second, they seem to violate the philosophical principle that “ought” statements cannot be derived from “is” statements alone (values cannot be derivedfrom facts alone). Third, evolutionary ethics appeared to be biologically deterministic, deemed incompatible (...) with the free will required for ethics to be possible. Fourth, social policies based on evolutionary theory (for example, eugenics in the early part of this century) seemed patently unethical. Sociobiology (which coalesced as a field of study with Edward O. Wilson's Sociobiology: The New Synthesis, 1975) addressed several of these problems and provided a rich framework and a new impetus for evolutionary ethics. The lingering problems were the philosophical is-ought barrier and biological determinism. After tracing the early and more recent development of evolutionary ethics, I argue that the remaining problems can be surmounted and an incipient evolutionary ethics can be defended. Thoroughgoing evolutionaryethics must await theoretical developments in neurobiology and cognitive science. (shrink)

Although the field of bioethics usually emphasizes ethical dilemmas arising from contemporary biomedical research, at another level the foundation of ethical judgments can be explored in the light of evolutionary biology. Two scientific approaches illuminate the relationships between human nature, social environments, and standards of ethical judgment: first, ethology and the observational study of nonhuman primates; second, evolutionary theory and new developments in the understanding of natural selection. Ethology shows that humans, like the species most closely related to us, (...) are naturally both cooperative and competitive. Evolutionary theory can "explain" cooperation at diverse levels of social organization , suggesting which forms of social cooperation are to be expected in specific cases. By focusing on the emotions underlying the sense of justice, moreover, an evolutionary approach can provide a more realistic assessment of the motivations and intentions underlying ethical controversies. Because individuals inevitably have competing claims as well as competing moral obligations, evolutionary bioethics thus teaches the need for balance and judgment. Emotions elicited by the all-too-human tendency to engage in moralistic aggression need to be balanced by reasoned judgment of the consequences of our own actions. The ethicist, no more or less than any other human, needs to be aware of the risks of deceptions and self-deception. Or, to put it more simply, an evolutionary bioethics leads back to the humility of the Socratic injunction: know thyself. Im allgemein üblichen Sinne befaßt sich Bioethik meist mit ethischen Problemstellungen, die durch die Fortschritte der biologischen Forschung hervorgerufen werden. Unter einem anderen Blickwinkel kann sie aber auch die Grundlage ethischer Urteile im Licht der Entwicklungsbiologie untersuchen. Zwei Wissenschaftszweige befassen sich mit dem Verhältnis zwischen der menschlichen Natur, dem sozialen Umfeld und den Standards für ethische Urteile; erstens, die Ethologie und Verhaltensstudien an nichtmenschlichen Primaten; zweitens, die Evolutionstheorie und neue Entwicklungen beim Verständnis der natürlichen Selektion. Die Ethologie zeigt, daß Menschen genauso wie die Tiere, die ihnen am nächsten verwandt sind, von Natur aus sowohl zur Kooperation als auch zur Konkurrenz miteinander neigen. Die Evolutionstheorie kann die verschiedenen Weisen von Kooperation auf den verschiedenen Ebenen sozialer Organisation "erklären" und dabei Hypothesen aufstellen, welche Formen sozialer Zusammenarbeit in spezifischen Fällen erwartet werden können. Soweit sie sich mit den Emotionen befaßt, die dem Sinn für Gerechtigkeit zugrunde liegen, kann die Evolutionstheorie darüber hinaus eine realistischere Einschätzung der Beweggründe und Intentionen vermitteln, die hinter ethischen Kontroversen stehen. Weil Individuen unvermeidlich konkurrierende Ansprüche, aber auch konkurrierende moralische Verpflichtungen haben, zeigt die evolutionäre Bioethik das Bedürfnis nach Ausgleich und Schlichtung. Die Emotionen, die durch die allzu menschliche Neigung zu Aggression im Namen der Moral hervorgerufen werden, rufen nach Ausgleich durch begründete Urteile über die Folgen unserer eigenen Handlungen. Der Ethiker muß sich, nicht mehr und nicht weniger als jeder andere Mensch, des Risikos von Täuschung und Selbsttäuschung bewußt sein. Oder, um es einfacher auszudrücken, evolutionäre Ethik führt zurück zu der Bescheidenheit der Sokratischen Forderung: Erkenne dich selbst. (shrink)

While there seems to be little controversy about whether there is a biological or evolutionary basis for human morality, in business and other endeavors, there is considerable controversy about the nature of this basis and the proper populations in which to study this foundation. Moreover, I suggest, the most fundamental element of this basis may be the tendency of humans and other species to experience the world in evaluative terms.

The development of modern evolutionary ethics began shortly after the publication of Charles Darwin's On the Origin of Species by Natural Selection. Early discussions were plagued by several problems. First, evolutionary ethical explanations were dependent on group‐selection accounts of social behavior (especially the explanation of altruism). Second, they seem to violate the philosophical principle that “ought” statements cannot be derived from “is” statements alone (values cannot be derivedfrom facts alone). Third, evolutionary ethics appeared to be biologically deterministic, deemed incompatible (...) with the free will required for ethics to be possible. Fourth, social policies based on evolutionary theory (for example, eugenics in the early part of this century) seemed patently unethical. Sociobiology (which coalesced as a field of study with Edward O. Wilson's Sociobiology: The New Synthesis, 1975) addressed several of these problems and provided a rich framework and a new impetus for evolutionary ethics. The lingering problems were the philosophical is‐ought barrier and biological determinism. After tracing the early and more recent development of evolutionary ethics, I argue that the remaining problems can be surmounted and an incipient evolutionary ethics can be defended. Thoroughgoing evolutionaryethics must await theoretical developments in neurobiology and cognitive science. (shrink)

Any serious ethical discussion of the enhancement of human nature must begin with a reasonably accurate picture of the causal-historical structure of the living world. In this Comment, I show that even biologically sophisticated ethical discussions of the biomedical enhancement of species and speciel natures are susceptible to the kind of essentialistic thinking that Lewens cautions against. Furthermore, I argue that the same evolutionary and developmental considerations that compel Lewens to reject more plausible conceptions of human nature pose equally serious (...) problems for some prominent critiques of biomedical enhancement that presuppose the existence of a “given” biological potential that can be distorted by agentic cultural influences. (shrink)

In 1970 Van Rensselaer Potter was the first to use the term "bioethics" in a publication to advocate the development of a new discipline to address the basic problems of human flourishing. This article analyzes Potter's notion of bioethics in order to understand its origins, sources, and substance. In early publications, Potter conceptualized bioethics as a bridge: between present and future, nature and culture, science and values, and finally between humankind and nature. In later publications, disappointed by a predominant (...) focus on individual and medical issues, and with a wish to underscore the need for a broader perspective, Potter introduced the new term "global bioethics," meant to transcend ethics specialties and integrate them into a new interdisciplinary endeavor to address global problems. A growing interest in global bioethics today means that Potter's original insights are more timely than ever. (shrink)

People, as Aristotle said, are political animals. Mainstream political philosophy, however, has largely neglected humankind's animal nature as beings who are naturally equipped, and inclined, to reason and work together, create social bonds and care for their young. Stephen Clark, grounded in biological analysis and traditional ethics, probes into areas ignored in mainstream political theory and argues for the significance of social bonds which bypass or transcend state authority. Understanding the ties that bind us reveals how enormously capable we (...) are in achieving civil order as a species. Stephen Clark advocates that a properly informed political philosophy must take into account the role of women, children, animals, minorities and the domestic virtues at large. Living and comnducting our political lives like the animals we are is a more congenial prospect than is usually supposed. (shrink)

Natura 2000 is a network of natural sites whose aim is to preserve species and habitats of relevance in the European Union. The policy underlying Natura 2000 has faced widespread opposition from land users and received extensive support from environmentalists. This paper addresses the ethical framework for Natura 2000 and the probable moral assumptions of its main stakeholders. Arguments for and against Natura 2000 were analyzed and classified according to “strong” or “weak” versions of the three main theories of (...) environmental ethics – anthropocentrism, biocentrism, and ecocentrism. Weak (intergenerational) anthropocentrism was found to underlie the Natura 2000 network itself and the positions of environmentalists, while strong (traditional) anthropocentrism pervaded the positions of economic developers. Land users seemed to fall somewhere between weak and strong anthropocentrism. The paper discusses the relation between ethics and different attitudes towards Natura 2000, highlighting some of the implications for the network’s ongoing implementation. It is shown that Natura 2000 achieves a strong reversal of the burden of proof from conservation to economic development and land use change under anthropocentrism. It is argued that the alleged theoretical divide between anthropocentrism and non-anthropocentrism in relation to the burden of proof does not seem to hold in practice. Finally, it is predicted that the weak versions of anthropocentrism, biocentrism, and ecocentrism, are likely to converge extensively in respect to nature conservation policy measures. (shrink)

Evolution Science and Ethics in the Third Millennium is one of the most lucid academic texts on the subject of evolutionary morality to be published in the last decade. While the book does have some problematic aspects, discussed below, it nonetheless provides what is none other than a comprehensive and rational basis to substantiate the notion that evolutionary science can provide a foundation for the understanding of morality. Cliquet and Avramov take a wholly interdisciplinary approach, encroaching within and forming connections (...) between philosophy, biology, anthropology and sociology among others in their exploration of a rationalized and humanistic approach to moral universalism. They not only take a meta-ethical approach to the investigation of morality in evolutionary science, but they provide a thorough speculative project on potential beneficial future pathways that thinkers and policymakers can employ in making decisions; which is something that is typically sidelined in a topic text such as this. (shrink)

In the face of the current climate and environmental crisis, not only pragmatic solutions but also a theoretical shift is needed. A philosophical and ethical reflection is most necessary to guide our actions by promoting a renewed relationship between human and non-human nature, providing the theoretical and ethical foundations to initiate a new path of coexistence on this Planet. In this paper, I will make the case for the relevance of evolutionary biology knowledge to current challenges in environmental ethics. I (...) argue that by acknowledging biological evidence, philosophy can fruitfully reconsider the complex issue of the human-nature relationship from a non-anthropocentric perspective. Evolutionary biology approaches the human-nature relation problem from an ecological dimension and a deep-time perspective. Contra anthropocentric theories, scientific evidence shows (i) that there has never been any ontological separation between humans and the rest of the natural world, and (ii) that considering the profound evolutionary interdependence between these two spheres is essential to understand the ongoing climatic and environmental crises. In considering some specific cases – namely, the relational approach to ecosystems, the holobiont theory, and the niche construction theory – , I put into focus the fallacy of the anthropocentric vision that marks the current development model pursued by globalized Western societies, and contrast this with an approach of ‘humanistic ecocentrism’. I argue that this approach is consistent with scientific evidence, and that overcoming the present crisis will require a profound transformation in societal and individual values, which can only be achieved through a scientifically and ethically based ‘ecological education’. (shrink)

Much disease and disability is the result of lifestyle behaviours. For example, the contribution of imprudence in the form of smoking, poor diet, sedentary lifestyle, and drug and alcohol abuse to ill-health is now well established. More importantly, some of the greatest challenges facing humanity as a whole – climate change, terrorism, global poverty, depletion of resources, abuse of children, overpopulation – are the result of human behaviour. In this chapter, we will explore the possibility of using advances in (...) the cognitive sciences to develop strategies to intentionally manipulate human motivation and behaviour. While our arguments apply also to improving prudential motivation and behaviour in relation to health, we will focus on the more controversial instance: the deliberate targeted use of biomedicine to improve moral motivation and behaviour. We do this because the challenge of improving human morality is arguably the most important issue facing humankind (Persson and Savulescu, forthcoming). We will ask whether using the knowledge from the biological and cognitive sciences to influence motivation and behaviour erodes autonomy and, if so, whether this makes it wrong. (shrink)

Abstract Environmental and public health-focused sciences are increasingly characterised as constituting an emerging discipline—planetary medicine. From a governance perspective, the ethical components of that discipline may usefully be viewed as bestowing upon our ailing natural environment the symbolic moral status of a patient. Such components emphasise, for example, the origins and content of professional and social virtues and related ethical principles needed to promote global governance systems and policies that reduce ecological stresses and pathologies derived from human overpopulation, (...) selfishness and greed—such as pollution, loss of biodiversity, deforestation and greenhouse gas emissions, as well as provide necessary energy, water and food security. Less well explored in this context, however, is the ethics that should underpin global use of emerging technologies such as nanotechnology as forms of planetary therapeutics. Nanotechnology may be particularly important, for instance, as a mechanism for improving upon photosynthesis and engineering it into human structures for localised production of carbon-neutral hydrogen based-fuel and carbohydrate-based food and fertilizer. Artificial photosynthesis, because of its unique and widespread public and environmental benefits in this period of human history, may even be termed the moral culmination of nanotechnology, assisting this planet to move beyond the Anthropocene epoch to that of the Sustainocene. This paper explores practical steps towards planetary nanomedicine involving governance of artificial photosynthesis, including a UNESCO Universal Declaration on the Bioethics and Human Rights of Natural and Artificial Photosynthesis (Global Solar Fuels and Foods ). Content Type Journal Article Category Original Paper Pages 1-13 DOI 10.1007/s11569-012-0144-4 Authors Thomas Faunce, College of Medicine, Biology and the Environment and College of Law (joint Appointment), Australian National University, Acton, Australia Journal NanoEthics Online ISSN 1871-4765 Print ISSN 1871-4757. (shrink)

This article explores a new scientific understanding of cooperative processes within the natural world, and demonstrates how this understanding could reshape our need for community. From this a new approach to a global ethics can be extrapolated. Instead of looking back in an attempt to rescue ancient values the author offers hope in looking forward. The author proposes to use a synchronizing process he calls Collective Orchestration to describe a dialectical transition from individuals to wholes. He employs concepts (...) gained from system theory, cybernetics, and chaos theory to make his point. Collective Orchestration offers a novel solution to the problem of Macro evolution, the evolutionary developing of brand new species. From this naturalistic foundation the author derives a new global ethics, based on the principles of self-organization, cooperation, and connectedness. (shrink)

The climate crisis is an enormous challenge for contemporary societies. Yet, public discussions on it often lead to anger, mocking, denial and other defensive behaviours, one prominent example of which is the reception met by the climate advocate Greta Thunberg. The paper approaches this curious phenomenon via shame. It argues that the very idea of anthropogenic climate change invites feelings of human failure and thereby may also entice shame. The notion of “climate shame” is introduced and distinguished from “climate guilt”. (...) Whereas climate guilt prioritises the flourishing of the environment and is focused on actions and morality, climate shame is concerned with human identity and selfhood. The paper then explores whether shame is a morally destructive or constructive emotion. Making use of both psychological and philosophical literature on shame, it argues that although shame faces many challenges that question its usefulness in moral pedagogy, these challenges can be met with “moral maturity”—moreover, following a utilitarian approach, the overall benefits of climate shame can justify its costs to individuals. My argument is that climate shame holds the potential of being a highly effective moral psychological method of persuasion, capable of inviting wholesale critical reflection on current, environmentally damaging practices and cultivation of more virtuous ways of co-existing with the rest of the natural world and other species. (shrink)