By Darian Meacham
This quantity addresses probably the most admired questions in modern bioethics and philosophy of medication: ‘liberal’ eugenics, enhancement, the traditional and the pathological, the category of psychological sickness, the relation among genetics, disorder and the political sphere, the adventure of disorder and incapacity, and the experience of the topic of bioethical inquiry itself. All of those matters are addressed from a “continental” viewpoint, drawing on a wealthy culture of inquiry into those questions within the fields of phenomenology, philosophical hermeneutics, French epistemology, serious thought and post-structuralism. while, the contributions have interaction with the Anglo-American debate, leading to a fruitful and positive dialog that not just indicates the intensity and breadth of continental views in bioethics and drugs, but in addition opens new avenues of dialogue and exploration.
For many years ecu philosophers have provided very important insights into the relation among the practices of medication, the idea that of ailment, and society extra extensively understood. those interventions have quite often striven to be either traditionally nuanced and obtainable to non-experts. From Georges Canguilhem’s seminal The basic and the Pathological, Michel Foucault’s lectures on insanity, sexuality, and biopolitics, Hans Jonas’s deeply considerate essays at the correct to die, lifestyles extension, and ethics in a technological age, Hans-Georg Gadamer’s lectures on The Enigma of Health, and extra lately Jürgen Habermas’s rigorously nuanced interventions at the query of liberal eugenics, those thinkers have sought to have interaction the broader public up to their fellow philosophers on questions of paramount value to present bioethical and social-political debate. The essays contained the following proceed this custom of engagement and accessibility. within the top practices of ecu philosophy, the contributions during this quantity goal to have interaction with and stimulate a extensive spectrum of readers, not only specialists. In doing so the quantity deals a show off of the richness and rigor of continental views on drugs and society.
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Additional info for Medicine and Society, New Perspectives in Continental Philosophy
R. (2001). Moving the culture toward more vivid utopias with survival as the goal. Global Bioethics, 14(4), 19–30. Snow, C. P. (2001). The two cultures. London: Cambridge University Press. Wittgenstein, L. (2009). Philosophical investigations (P. M. S Hacker & J. ). Oxford: Wiley Blackwell. 17 Hans Jonas’s contribution to bioethics is explored in the next chapter—the editor. Chapter 3 The Ontological Ethics of Hans Jonas Michael Hauskeller 1 Introduction The Jewish-German philosopher Hans Jonas (1903–1993) was already a “bioconservative” critic of the human enhancement project in the late 1970s, before the debate on whether or not it is a good idea to use modern technologies for “making better people” (Harris 2007) had even properly started, and especially the “richer bioethics” demanded and practiced by Kass (2003, 20) owes him a lot.
In the range of what he calls global bioethics, Potter is more sensitive to the problems of environmental ethics. Personally, I discussed and practiced bioethics more through the issues associated with biomedical ethics. But both of us have evolved taking still more seriously issues of “society,” what could also be called “biopolitics” and “biolaw”: bioethical issues approached in their actual context of formulation and discussion that is social, economic, political and legal. Within this framework, Potter straightaway welcomes a more moderate principle of autonomy which underlines risk of excesses and abuse, as well as possible negative consequences for the environment and for social equality, solidarity and justice.
Chapter 3 The Ontological Ethics of Hans Jonas Michael Hauskeller 1 Introduction The Jewish-German philosopher Hans Jonas (1903–1993) was already a “bioconservative” critic of the human enhancement project in the late 1970s, before the debate on whether or not it is a good idea to use modern technologies for “making better people” (Harris 2007) had even properly started, and especially the “richer bioethics” demanded and practiced by Kass (2003, 20) owes him a lot. Jonas studied philosophy and theology under Edmund Husserl, Martin Heidegger, and the Lutheran theologian Rudolf Bultmann, who himself was very much influenced by Heidegger.