Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly inf...Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly influences a person＇s actions and conduct when solving problems of what is thought, or taught to be, right or wrong Compelling neurological evidence supports the claim that children begin to develop enduring ethical standards at an early age and that these standards are largely based on the experiences of early childhood. Essentially, the innate sense of ethics requires nurturing during infancy before it can be cognitively understood and practiced in maturity. In biological terms, the development of neural networks that regulate emotional growth, and subsequently, the capacity for ethical discrimination, depends on the infant＇s early social environment. Thus, the toddler＇s early epigenetic experiences enhance, or impede, its innate still dormant genetic potential. Importantly, personal character development and ethical discrimination begins long before the child＇s formal educational years. As a consequence, early learning has to discover ways of conserving adaptive thinking which can be applied to the choices that may confront future generations. Early ethics education, including accurate access to scientific, medical, and technological knowledge, is thus critical. Future generations will increasingly require education from a global perspective when making major ethical decisions in areas, such as nuclear technology, disposal of wastes, preservation of biodiversity, global warming, and unregulated human population growth. As long as our culture continues to reflect advances in science and technology, there is an obligation to make science education overlap with crucial periods in the advancement of ethical consciousness. Significantly, when considering the human capacity for excess at times of conflict, it is incumbent on the scientific community to integrate research-based knowledge with wide-ranging learning and problem-solving skills. Bioscience ethics, the established interface bridging applied science and applied bioethics, can assist in this process of integration. To become fully responsible adults, we must share our extraordinary cognitive talents and respect life on earth in all its rich diversity. In biological terms, human uniqueness resides primarily in our brains with its products being co-operation in family and ancestral units, long education, sophisticated language and culture, and importantly, ethical consciousness-all attributes held in trust by knowledge and wisdom for future generations.展开更多
Both the Lifeboat ethics and Humanist ethics are very popular in our contemporary world. The Lifeboat ethics, which deals with the gap between the rich and the poor and the moral responsibility of the former towards t...Both the Lifeboat ethics and Humanist ethics are very popular in our contemporary world. The Lifeboat ethics, which deals with the gap between the rich and the poor and the moral responsibility of the former towards the latter, is based on the Lifeboat theory which is a product of human reason that includes some scientific considerations as regards the engineering safety measures of the lifeboat. Thus, the Lifeboat ethics utilizes both reason and science. In a similar vein, Humanist ethics is also based on human reason and scientific methods. Notwithstanding these common grounds in the sources of the aforementioned ethics, there are dissimilarities in their respective ethical values that outnumber the similarities. This study critically compares these two types of ethics and further examines their similarities and dissimilarities.展开更多
This article studies whether Aristotle＇s understanding of magnanimity excludes women. I examine Aristotle＇s concept of the biological, moral, and intellectual capacities of women in theory and practice. Although Ari...This article studies whether Aristotle＇s understanding of magnanimity excludes women. I examine Aristotle＇s concept of the biological, moral, and intellectual capacities of women in theory and practice. Although Aristotle＇s biology describes key differences between the sexes, it does not exclude women from magnanimity. While the ethical and political writings also note key differences between men and women, they leave the theoretical possibility of attaining magnanimity open. Practically, the lack of leadership opportunities available to actual women may hinder the development of prudence, leading to an inability to achieve complete virtue and hence magnanimity. Thus, if women are unable to be magnanimous, this is due to practical political and familial arrangements, not to innate feminine defects. This finding provides a unique argument for feminine leadership and political participation. Truly exceptional women may need to actively seek out leadership opportunities and political involvement in order to complete their virtue展开更多
文摘Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly influences a person＇s actions and conduct when solving problems of what is thought, or taught to be, right or wrong Compelling neurological evidence supports the claim that children begin to develop enduring ethical standards at an early age and that these standards are largely based on the experiences of early childhood. Essentially, the innate sense of ethics requires nurturing during infancy before it can be cognitively understood and practiced in maturity. In biological terms, the development of neural networks that regulate emotional growth, and subsequently, the capacity for ethical discrimination, depends on the infant＇s early social environment. Thus, the toddler＇s early epigenetic experiences enhance, or impede, its innate still dormant genetic potential. Importantly, personal character development and ethical discrimination begins long before the child＇s formal educational years. As a consequence, early learning has to discover ways of conserving adaptive thinking which can be applied to the choices that may confront future generations. Early ethics education, including accurate access to scientific, medical, and technological knowledge, is thus critical. Future generations will increasingly require education from a global perspective when making major ethical decisions in areas, such as nuclear technology, disposal of wastes, preservation of biodiversity, global warming, and unregulated human population growth. As long as our culture continues to reflect advances in science and technology, there is an obligation to make science education overlap with crucial periods in the advancement of ethical consciousness. Significantly, when considering the human capacity for excess at times of conflict, it is incumbent on the scientific community to integrate research-based knowledge with wide-ranging learning and problem-solving skills. Bioscience ethics, the established interface bridging applied science and applied bioethics, can assist in this process of integration. To become fully responsible adults, we must share our extraordinary cognitive talents and respect life on earth in all its rich diversity. In biological terms, human uniqueness resides primarily in our brains with its products being co-operation in family and ancestral units, long education, sophisticated language and culture, and importantly, ethical consciousness-all attributes held in trust by knowledge and wisdom for future generations.
文摘Both the Lifeboat ethics and Humanist ethics are very popular in our contemporary world. The Lifeboat ethics, which deals with the gap between the rich and the poor and the moral responsibility of the former towards the latter, is based on the Lifeboat theory which is a product of human reason that includes some scientific considerations as regards the engineering safety measures of the lifeboat. Thus, the Lifeboat ethics utilizes both reason and science. In a similar vein, Humanist ethics is also based on human reason and scientific methods. Notwithstanding these common grounds in the sources of the aforementioned ethics, there are dissimilarities in their respective ethical values that outnumber the similarities. This study critically compares these two types of ethics and further examines their similarities and dissimilarities.
文摘This article studies whether Aristotle＇s understanding of magnanimity excludes women. I examine Aristotle＇s concept of the biological, moral, and intellectual capacities of women in theory and practice. Although Aristotle＇s biology describes key differences between the sexes, it does not exclude women from magnanimity. While the ethical and political writings also note key differences between men and women, they leave the theoretical possibility of attaining magnanimity open. Practically, the lack of leadership opportunities available to actual women may hinder the development of prudence, leading to an inability to achieve complete virtue and hence magnanimity. Thus, if women are unable to be magnanimous, this is due to practical political and familial arrangements, not to innate feminine defects. This finding provides a unique argument for feminine leadership and political participation. Truly exceptional women may need to actively seek out leadership opportunities and political involvement in order to complete their virtue
