This paper asks what should be the basis of a global environmental ethics. As Gao Shan has argued, the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the noti...This paper asks what should be the basis of a global environmental ethics. As Gao Shan has argued, the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature, and as such it is not very compatible with Chinese ethics. This is related to Gao＇s rejection of most--if not all--Western ＂rationalist＂ environmental ethics, a stance that I grant her for pragmatic reasons （though I remain neutral about it theoretically）. Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics. However, the involved Daoist conception of living in harmony with nature is, in my view, based on an aesthetic property. The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics, an aesthetic property cannot provide the basis for a global environmental ethics. The paper also considers another version of Daoist environmental ethics, which does not rely on an aesthetic notion, but I argue that it too fails as such a candidate. As an alternative, the paper considers and applies contemporary Western thinkers on gratitude （such as Robert Emmons and Elizabeth Loder）, proposing that gratitude to nature （environmental gratitude） can indeed provide the needed basis.展开更多
Through a case analysis of Christianity and Confucianism,this essay argues that if the world’s religions genuinely hope to establish a global ethic by jointly affirming some irrevocable and unconditional ethical dire...Through a case analysis of Christianity and Confucianism,this essay argues that if the world’s religions genuinely hope to establish a global ethic by jointly affirming some irrevocable and unconditional ethical directives,each on the basis of their own religious grounds,they should trust in their specific ultimate realities in a universalistic way instead of in a particularistic way;that is,they may not place these ultimate realities above the bottom-line moral principle“respecting everyone’s deserved rights”absolutely,but must assign a prior position to the latter and integrate it with their trust in their specific ultimate realities through a critical self-transformation.展开更多
Western and Islamic societies suffer from a common ailment-their citizens are losing trust in the basic integrity of their political institutions.There is a growing sense that systematic injustices are the core reason...Western and Islamic societies suffer from a common ailment-their citizens are losing trust in the basic integrity of their political institutions.There is a growing sense that systematic injustices are the core reasons behind economic,political and social crises.The result is a global decline of political authority.Embattled liberals in the West and the Islamic world want to bolster struggling democracies,new and old.Both groups see religion as indispensable in coping with chronic crises of legitimacy.Western liberalism’s sense of vulnerability is paving the way for a rediscovery of Islamic Modernism.Western liberals hope that open-minded Muslims can help them combat fundamentalisms of all stripes,including extremist tendencies surging in America and Europe.Today’s Islamic Modernists comprise an influential network of writers,interest groups and activists that can be valuable allies in transnational struggles for democracy and religious tolerance.展开更多
This essay is the starting point of a new column in Intelligent Medicine that invites interdisciplinary perspectives on the social,ethical,legal,and responsibility aspects of the use of artificial intelligence(AI)in m...This essay is the starting point of a new column in Intelligent Medicine that invites interdisciplinary perspectives on the social,ethical,legal,and responsibility aspects of the use of artificial intelligence(AI)in medicine and health care.Papers in this column will examine the practical,conceptual,and policy dimensions of the use of AI for health-related purposes from comparative and international perspectives.We invite contributions from around the world in all application areas of AI for health,including health care,health research,drug development,health care system management,as well as public health and public health surveillance.The column aims to provide a forum for reflective and critical scholarship that contributes to the ongoing academic and policy debates about the development,use,governance,and implications of AI in medical and health care settings.To launch the column,we first provide an overview of recent approaches that have been developed to identify and address the effects and potential impacts of science and technology innovations on human societies and the environment.These include ethical,legal,and social implications/aspects(ELSI/A)research,responsible research and innovation(RRI),sustainability transitions research,and the use of international standard-setting instruments for responsible and open science issued by the United Nations Educational,Scientific,and Cultural Organization(UNESCO),the World Health Organization(WHO),and other international bodies.In Part Two of this essay,we discuss some of the central challenges that arise with regard to the integration of AI and big data analytics in medical and health care settings.This includes concerns regarding(i)the control,reliability,and trustworthiness of AI systems,(ii)privacy and surveillance,(iii)the impact of AI and automation on health care staffemployment and the nature of clinical work,(iv)the effects of AI on health inequalities,justice,and access to medical care,and(v)challenges related to regulation and governance.We end the essay with a call for papers and a set of questions that could be relevant for future studies.展开更多
文摘This paper asks what should be the basis of a global environmental ethics. As Gao Shan has argued, the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature, and as such it is not very compatible with Chinese ethics. This is related to Gao＇s rejection of most--if not all--Western ＂rationalist＂ environmental ethics, a stance that I grant her for pragmatic reasons （though I remain neutral about it theoretically）. Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics. However, the involved Daoist conception of living in harmony with nature is, in my view, based on an aesthetic property. The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics, an aesthetic property cannot provide the basis for a global environmental ethics. The paper also considers another version of Daoist environmental ethics, which does not rely on an aesthetic notion, but I argue that it too fails as such a candidate. As an alternative, the paper considers and applies contemporary Western thinkers on gratitude （such as Robert Emmons and Elizabeth Loder）, proposing that gratitude to nature （environmental gratitude） can indeed provide the needed basis.
文摘Through a case analysis of Christianity and Confucianism,this essay argues that if the world’s religions genuinely hope to establish a global ethic by jointly affirming some irrevocable and unconditional ethical directives,each on the basis of their own religious grounds,they should trust in their specific ultimate realities in a universalistic way instead of in a particularistic way;that is,they may not place these ultimate realities above the bottom-line moral principle“respecting everyone’s deserved rights”absolutely,but must assign a prior position to the latter and integrate it with their trust in their specific ultimate realities through a critical self-transformation.
文摘Western and Islamic societies suffer from a common ailment-their citizens are losing trust in the basic integrity of their political institutions.There is a growing sense that systematic injustices are the core reasons behind economic,political and social crises.The result is a global decline of political authority.Embattled liberals in the West and the Islamic world want to bolster struggling democracies,new and old.Both groups see religion as indispensable in coping with chronic crises of legitimacy.Western liberalism’s sense of vulnerability is paving the way for a rediscovery of Islamic Modernism.Western liberals hope that open-minded Muslims can help them combat fundamentalisms of all stripes,including extremist tendencies surging in America and Europe.Today’s Islamic Modernists comprise an influential network of writers,interest groups and activists that can be valuable allies in transnational struggles for democracy and religious tolerance.
基金Achim Rosemann was supported by funding from the European Union’s Horizon 2020 research and innovation programme (Grant Nos. 945539, 786641, and 788503).
文摘This essay is the starting point of a new column in Intelligent Medicine that invites interdisciplinary perspectives on the social,ethical,legal,and responsibility aspects of the use of artificial intelligence(AI)in medicine and health care.Papers in this column will examine the practical,conceptual,and policy dimensions of the use of AI for health-related purposes from comparative and international perspectives.We invite contributions from around the world in all application areas of AI for health,including health care,health research,drug development,health care system management,as well as public health and public health surveillance.The column aims to provide a forum for reflective and critical scholarship that contributes to the ongoing academic and policy debates about the development,use,governance,and implications of AI in medical and health care settings.To launch the column,we first provide an overview of recent approaches that have been developed to identify and address the effects and potential impacts of science and technology innovations on human societies and the environment.These include ethical,legal,and social implications/aspects(ELSI/A)research,responsible research and innovation(RRI),sustainability transitions research,and the use of international standard-setting instruments for responsible and open science issued by the United Nations Educational,Scientific,and Cultural Organization(UNESCO),the World Health Organization(WHO),and other international bodies.In Part Two of this essay,we discuss some of the central challenges that arise with regard to the integration of AI and big data analytics in medical and health care settings.This includes concerns regarding(i)the control,reliability,and trustworthiness of AI systems,(ii)privacy and surveillance,(iii)the impact of AI and automation on health care staffemployment and the nature of clinical work,(iv)the effects of AI on health inequalities,justice,and access to medical care,and(v)challenges related to regulation and governance.We end the essay with a call for papers and a set of questions that could be relevant for future studies.
