During its career in North American social sciences and anthropology since the late 1960s the concept of ‘biomedicine’ acquired a large variety of meanings, sometimes even contradictory ones. Originating in research on biological and medical phenomena in technical areas like nuclear weapons, space flight, informatics or engineering, the term ‘biomedical’ entered politics and the social sciences, especially medical anthropology. Here it could mean medical research methods derived from biology as opposed to behavioural research or social sciences in general, the complex (...) of Western health care in non-Western countries and the reductionism and alleged Cartesian dualism of its approach - the opposite of traditional, religious, holistic and psychic views and treatment of illness. Oscillating between the levels of anthropological research or analysis and of practical health care delivery, intra- and cross-cultural perspectives and affirmative and critical attitudes the term has to be carefully considered in any reading of past and recent literature. The rather late German reception included replacing the term Schulmedizin born of older controversies on naturopathy, as well as naming the more somatic part of illness and medicine—as opposed to psychic or social aspects—and serving as the criticised object of many feminist and post-colonial studies on health. (shrink)

The fundamental bioethical problems of medical progress, i.e. the gap between new medical technologies on the one hand and the inherited moral code as well as limited economic resources on the other, and of social change and cultural pluralism are even more urgent in Africa than in industrialised nations. Several characteristic conflicts result from these tensions: a superior position ofhealth care professionals without the corresponding checks and balances, the allocation of extremely scarce resources in the public sector and within health (...) care, the relationship between biomedicine and 'traditional' healing, and the difference between individualistic and communalistic ethics, e.g. regarding informed consent. (shrink)

Definition of the problem: Referring to the current critique of bioethics from the point of view of medical anthropology in North America, implications for moral philosophy and health care ethics are questioned. Arguments: The intrinsic and extrinsic flaws of common biomedical ethics as theory-driven ethics of principles and norms are also demonstrated in the German discussion of medical ethics (by reference to ’ethos’ and ’responsibility’) and ethical theory (especially phenomenology or hermeneutics). Objections to the Western bias of Bioethics from the (...) perspective of cross-cultural research are not only a radical critique of biomedicine but a challenge to philosophy and ethics becoming ’intercultural’. Conclusions: Cultural and social studies of life, context and ethos could be helpful in developing the ethical sensitivity, intercultural perception and motivations of health care personnel. In return, the field workers’ self-reflection of their normative preconditions will become an issue. (shrink)

This book attempts to advance Donald Griffin's vision of the "final, crowning chapter of the Darwinian revolution" by developing a philosophy for the science of animal consciousness. It advocates a Darwinian bottom-up approach that treats consciousness as a complex, evolved, and multidimensional phenomenon in nature rather than a mysterious all-or-nothing property immune to the tools of science and restricted to a single species. -/- The so-called emergence of a science of consciousness in the 1990s has at best been a science (...) of human consciousness. This book aims to advance a true Darwinian science of consciousness in which its evolutionary origin, function, and phylogenetic diversity are moved from the field’s periphery to its very centre, thus enabling us to integrate consciousness into an evolutionary view of life. Accordingly, this book has two objectives: (i) to argue for the need and possibility of an evolutionary bottom-up approach that addresses the problem of consciousness in terms of the evolutionary origins of a new ecological lifestyle that made consciousness worth having and (ii) to articulate a thesis and beginnings of a theory of the place of consciousness as a complex evolved phenomenon in nature that can help us to answer the question of what it is like to be a bat, an octopus, or a crow. -/- A Philosophy for the Science of Animal Consciousness will appeal to researchers and advanced students interested in advancing our understanding of animal minds as well as anyone with a keen interest in how we can develop a science of animal consciousness. (shrink)

Animal welfare has a long history of disregard. While in recent decades the study of animal welfare has become a scientific discipline of its own, the difficulty of measuring animal welfare can still be vastly underestimated. There are three primary theories, or perspectives, on animal welfare - biological functioning, natural living and affective state. These come with their own diverse methods of measurement, each providing a limited perspective on an aspect of welfare. This paper describes a perspectival pluralist account of (...) animal welfare, in which all three theoretical perspectives and their multiple measures are necessary to understand this complex phenomenon and provide a full picture of animal welfare. This in turn will offer us a better understanding of perspectivism and pluralism itself. (shrink)

In it he came fully to terms with the inadequacy of traditional democratic theory." This volume is part of a continuing series on the major works of Walter Lippmann.

An alarming number of philosophers and cognitive scientists have argued that mind extends beyond the brain and body. This book evaluates these arguments and suggests that, typically, it does not. A timely and relevant study that exposes the need to develop a more sophisticated theory of cognition, while pointing to a bold new direction in exploring the nature of cognition Articulates and defends the “mark of the cognitive”, a common sense theory used to distinguish between cognitive and non-cognitive processes Challenges (...) the current popularity of extended cognition theory through critical analysis and by pointing out fallacies and shortcoming in the literature Stimulates discussions that will advance debate about the nature of cognition in the cognitive sciences. (shrink)

In his theory of time Aristotle does not often mention the present time and nowhere gives a detailed account of it. Nonetheless, present time plays an important role in his conception. I primarily argue for the following claims: (1) According to Aristotle there is a perception of motion and there is a perception of time. These combined perceptions can neither occur in the past nor in the future nor in an indivisible now. Thus, there must be a present time. (2) (...) Aristotle acknowledges the passage of time. This passage of time can only be understood as a passing present. And since an indivisible now cannot pass, the passage of time delivers a further argument for the basic assumption of a present time. – For the most part I simply follow Aristotle’s argument in Physics IV 10 and 11. In doing so, I distinguish present time and now in the introductory puzzles, investigate the passing present in the co-perception of change and time, discuss the relation between change and the passage of time as well as the relation between the passing present and the different nows. (shrink)

The last several years have seen vibrant debates among policymakers and scholars on whether to craft new human rights (or novel interpretations of existing ones) around neurotechnologies. These con...

A pioneering study that illuminates the connection of music, poetry, mystical praxis and social history underlying the ceremony of the Mevlevi Dervishes. Mevlana Jalaluddin Rumi, whose life and mystical poetry provided the inspiration for the Mevlevi Sufi order, is one of the world's best-known poets, yet the centuries-long musical tradition cultivated by the Mevleviye remains much less known. In this deeply researched book, renowned scholar Walter Feldman traces the historical development of Mevlevi music and brings to light the remarkable (...) musical and mystical aesthetics of the Mevlevi ayin - the instrumental and vocal accompaniment to the sublime ceremony of the 'Whirling' Dervishes. (shrink)

Keine ausführliche Beschreibung für "Materie, Bewegung, kosmische Entwicklung" verfügbar.

2. Was hei~t Freiheit?......................... 13 Definitionen von Werten 3. Werte im Gedankenspiel oder in der Anwendung? 18 4. Wie steht es heute urn soziale Sicherheit?....... 24 Kenntnis der Wertverwirklichungen bis zur Gegenwart 5. Kein Wert kann allein filr sich verwirklicht werden.................................. 28 Kombination von Werten 6. Wie reagieren die Anderen auf die Anwendung von Werten?................................. 35 Gegenseitigkeit der Wertumsetzungen 7. Absolute Oberzeugungen oder allHigliche Wert- spriiche?................................ 39 Stu/en der Werteinstellungen 8. Was steht obenan?......................... 42 Rangordnungen von Werten 9. Wie weit (...) gilt noch Leistungsorientierung und wie wird Leistung aufgefa~t?.................... 49 10. Was ist geblieben - was hat sich verandert?..... 57 Bestiindigkeit oder Wandel in den Werteinstellungen 11. Industrielle oder postindustrielle Werte......... 66 12. Die "schweigende Mehrheit"................. 73 l3. Wie bringt man Werte in eine Rangfolge?....... 82 14. Systematische Abgrenzung von Werten - Zielen - Normen................................. 85 15. Perfekte Methoden - verworrene Ziele?........ 96 Di//erenzen zwischen Mitteln und Zwecken, Wirkungen und Gegenwirkungen 5 16. Werte und Gegenwerte.................... 103 17. Zur Psycho1ogie und Sozio1ogie der Werte...... III 18. Langhin gilltige Werte................... " 11 5 19. Historische Regenerationen............. 124 20. Bio-psychische Konstanten und Normalitaten. " 131 21. Anthropo1ogische Aspekte................. l36 22. Sch1uf. \wort............................. 142 23. Literaturhinweise........................ 144 6 1. Einleitung Seit Jahrzehnten sprechen viele Autoren und Zeitge­ nossen von Werteschwund, Wertezerfall oder Substanzver­ lust. Sie meinen damit, da~ Werte wie z. B. Freiheit, Lei­ stung oder Bildung unwichtig oder unverbindlich oder gar unbekannt werden. Fast jeder wird damit angesprochen. (shrink)

Present biomedical progress is fascinating and without doubt promotes welfare and reduces suffering in many ways. Nevertheless it has to be asked how far the modern individual is more a captive of its practical imperatives than an enlightened, conscious and responsible consumer of its offerings: How free are we in the view of the present biomedical progress? Facing this problem this volume presents some specific fields of application and, then, considerations of medical experts, sociologists, philosophers and theologians on human freedom (...) and its empowerment in front of these challenges. The volume is addressed to scientists and professionals in ethics and theology as well in the field of biomedicine. (shrink)

The formative events -- Bulgakov's method and sources -- Russian Mariology and Bulgakov -- Theological anthropology and Mary -- Bulgakov's Mariology -- Critics and the reception of Bulgakov's Mariology -- Conclusion.

Wie frei sind wir? Ist der freie Wille eine Illusion? Mit dem Disput zwischen Philosophie und empirischen Wissenschaften um unsere Freiheit greift dieser Band eine Debatte auf, die in jüngster Zeit nicht nur akademisch mit Vehemenz geführt wurde, sondern auch auf breite öffentliche Resonanz gestoßen ist. Der Autor kritisiert den empirischen Angriff auf unseren freien Willen, stellt aber zugleich die abstrakte philosophische Freiheitsdebatte auf eine solide empirische Basis und deckt so nicht nur die Grenzen, sondern auch die Perspektiven einer empirischen (...) Annäherung an die philosophische Frage Wie frei sind wir? auf. (shrink)

This book explores the idea of a childlike education and offers critical tools to question traditional forms of education, and alternative ways to understand and practice the relationship between education and childhood. Engaging with the work of Michel Foucault, Jacques Rancière, Giorgio Agamben and Simón Rodríguez, it contributes to the development of a philosophical framework for the pedagogical idea at the core of the book, that of a childlike education.Divided into two parts, the book introduces innovative ideas through philosophical argument (...) and discussion, challenging existing understandings of what it means to teach or to form a child, and putting into question the idea of education as a process of formation. The first part of the book consists of a dialogue with a number of interlocutors in order to develop an original conception of education. The second part presents the idea of a childlike education, beginning with a discussion of the relationships between childhood and philosophy, and followed by a critique of the place of philosophical experience in a childhood of education. Instead of asking how philosophy might educate childhood, this book raises the question of how childhood might educate philosophy. It will be of key value to researchers, educators and postgraduate students in the fields of education and the human sciences. (shrink)

An essential motif of the Western is the frontier in which people of European descent encounter American Indians as other. Indians were viewed as bloodthirsty savages, despite the fact that Europeans were the primary aggressors. The bloodthirsty savage stereotype finds intellectual support in the political philosophy of Thomas Hobbes. Governance in most traditional North American Indian communities isn't about ruling over subordinates, but about forging consent among equals. Indigenous government was often based on equal respect for the values and sovereignty (...) of each member of the community. The Federation embodies Star Trek's vision of multicultural liberalism. The history of Western philosophy has placed masculinity in dominance and control over femininity. This breeds a culture of violence and disharmony and people in need of healing. People of European descent are infected by this history in need of the thawing warmth of the South and a vision that harmonizes masculinity with femininity. (shrink)

This chapter contains sections titled: Introduction The Ranking of Cultures A Flattened Cultural Horizon The Problem of What to Teach When Culture Becomes ‘Culture’ Culture‐for‐Educational‐Purpose Culture as Culturing The Task of the Common School Notes References.