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The perfectibility of man

London,: Duckworth (1970)

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  1. Extending Introspection.Lukas Schwengerer - 2021 - In Inês Hipólito, Robert William Clowes & Klaus Gärtner (eds.), The Mind-Technology Problem : Investigating Minds, Selves and 21st Century Artefacts. Springer Verlag. pp. 231-251.
    Clark and Chalmers propose that the mind extends further than skin and skull. If they are right, then we should expect this to have some effect on our way of knowing our own mental states. If the content of my notebook can be part of my belief system, then looking at the notebook seems to be a way to get to know my own beliefs. However, it is at least not obvious whether self-ascribing a belief by looking at my notebook (...)
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  • Socrates and Godlikeness in Plato’s Theaetetus.Zina Giannopoulou - 2011 - Journal of Philosophical Research 36:135-148.
    In this paper I argue that in the digression in Plato’s Theaetetus godlikeness may be construed as Socrates’ ethical achievement, part and parcel of his art of mental mid­wifery. Although the philosophical life of contemplation and detachment from earthly affairs exemplifies the human ideal of godlikeness, Socrates’ godlikeness is an inferior but legitimate species of the genus. This is the case because Socratic godlikeness abides by the two requirements for godlikeness that Socrates sets forth in the digression: first, it is (...)
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  • (1 other version)Humor and the Good Life in Modern Philosophy: Shaftesbury, Hamann, Kierkegaard.Lydia Amir - 2014 - Albany: State University of New York Press.
    _An exploration of philosophical and religious ideas about humor in modern philosophy and their secular implications._.
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  • The Politics of Virtue in Plato's "Laws".John Melvin Armstrong - 1998 - Dissertation, The University of Arizona
    This dissertation identifies and explains four major contributions of the Laws and related late dialogues to Plato's moral and political philosophy. -/- Chapter 1: I argue that Plato thinks the purpose of laws and other social institutions is the happiness of the city. A happy city is one in which the city's parts, i.e. the citizens, are unified under the rule of intelligence. Unlike the citizens of the Republic, the citizens of the Laws can all share the same true judgments (...)
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  • Ought-implies-can: Erasmus Luther and R.m. Hare.Charles R. Pigden - 1990 - Sophia 29 (1):2-30.
    l. There is an antinomy in Hare's thought between Ought-Implies-Can and No-Indicatives-from-Imperatives. It cannot be resolved by drawing a distinction between implication and entailment. 2. Luther resolved this antinomy in the l6th century, but to understand his solution, we need to understand his problem. He thought the necessity of Divine foreknowledge removed contingency from human acts, thus making it impossible for sinners to do otherwise than sin. 3. Erasmus objected (on behalf of Free Will) that this violates Ought-Implies-Can which he (...)
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  • Odera Oruka on Culture Philosophy and its role in the S.M. Otieno Burial Trial.Gail Presbey - 2017 - In Reginald M. J. Oduor, Oriare Nyarwath & Francis E. A. Owakah (eds.), Odera Oruka in the Twenty-first Century. Washington, DC: The Council for Research in Values and Philosophy. pp. 99-118.
    This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...)
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  • Book Reviews: Dissent over dissent: reply to Richards.Steve Fuller - 2009 - History of the Human Sciences 22 (5):117-122.
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  • The politics of transhumanism and the techno‐millennial imagination, 1626–2030.James J. Hughes - 2012 - Zygon 47 (4):757-776.
    Transhumanism is a modern expression of ancient and transcultural aspirations to radically transform human existence, socially and bodily. Before the Enlightenment these aspirations were only expressed in religious millennialism, magical medicine, and spiritual practices. The Enlightenment channeled these desires into projects to use science and technology to improve health, longevity, and human abilities, and to use reason to revolutionize society. Since the Enlightenment, techno‐utopian movements have dynamically interacted with supernaturalist millennialism, sometimes syncretically, and often in violent opposition. Today the transhumanist (...)
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  • Re-programming the Mind through Logic. The Social Role of Logic in Positivism and Lieber’s Mits, Wits and Logic.Rolf George & Nina Gandhi - unknown
    This essay on the social history of logic instruction considers the programmatic writings of Carnap/Neurath, but especially in the widely read book by Lillian Lieber, Mits, Wits and Logic, where Mits is the man in the street and Wits the woman in the street. In the ‘pre-Toulmin’ days it was seriously argued that the intense study of formal logic would create a more rational frame of mind and have many beneficial effects upon the social and political life. It arose from (...)
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  • Neuroethology: A call for less exclusivity and more theory.Michael A. Arbib - 1984 - Behavioral and Brain Sciences 7 (3):381.
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  • Social Epistemology for Theodicy without Deference: Response to William Lynch.Steve Fuller - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (2):207-218.
    This article is a response to William Lynch’s, ‘Social Epistemology Transformed: Steve Fuller’s Account of Knowledge as a Divine Spark for Human Domination,’ an extended and thoughtful reflection on my Knowledge: The Philosophical Quest in History. I grant that Lynch has captured well, albeit critically, the spirit and content of the book – and the thirty-year intellectual journey that led to it. In this piece, I respond at two levels. First, I justify my posture towards my predecessors and contemporaries, which (...)
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  • Neuroethology: Not losing sight of behaviour.Aubrey Manning - 1984 - Behavioral and Brain Sciences 7 (3):395-396.
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  • Perfection, progress and evolution : a study in the history of ideas.Marja E. Berclouw - unknown
    : The study of perfection, progress and evolution is a central theme in the history of ideas. This thesis explores this theme seen and understood as part of a discourse in the new fields of anthropology, sociology and psychology in the nineteenth century. A particular focus is on the stance taken by philosophers, scientists and writers in the discussion of theories of human physical and mental evolution, as well as on their views concerning the nature of social progress and historical (...)
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  • Points of congruence between ethology and neuroscience.Wolfgang M. Schleidt - 1984 - Behavioral and Brain Sciences 7 (3):398-399.
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  • Neuroethology or motorethology?Joachim Erber - 1984 - Behavioral and Brain Sciences 7 (3):386-386.
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  • They are really complex when you get to know them.Irving Kupfermann - 1984 - Behavioral and Brain Sciences 7 (3):393-394.
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  • We are making good progress in the neural analysis of behaviour.David L. Macmillan - 1984 - Behavioral and Brain Sciences 7 (3):395-395.
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  • Hoyle's new view of neuroethology: Limited and restrictive.J. P. Ewert - 1984 - Behavioral and Brain Sciences 7 (3):386-387.
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  • Human enhancement and perfection.Johann A. R. Roduit, Holger Baumann & Jan-Christoph Heilinger - 2013 - Journal of Medical Ethics 39 (10):647-650.
    Both, bioconservatives and bioliberals, should seek a discussion about ideas of human perfection, making explicit their underlying assumptions about what makes for a good human life. This is relevant, because these basic, and often implicit ideas, inform and influence judgements and choices about human enhancement interventions. Both neglect, and polemical but inconsistent use of the complex ideas of perfection are leading to confusion within the ethical debate about human enhancement interventions, that can be avoided by tackling the notion of perfection (...)
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  • Neuroethology: Why put it in a straitjacket?Jackson Davis - 1984 - Behavioral and Brain Sciences 7 (3):384.
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  • The squishy revisited: A call for ethological affirmative action.Janet L. Leonard & Ken Lukowiak - 1984 - Behavioral and Brain Sciences 7 (3):394-394.
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  • Vertebrate neuroethology: Doomed from the start?David J. Ingle - 1984 - Behavioral and Brain Sciences 7 (3):392-393.
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  • Neuroethology and theoretical neurobiology.Stephen Grossberg - 1984 - Behavioral and Brain Sciences 7 (3):388-390.
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  • What is Christian About Christian Bioethics?Brent Waters - 2005 - Christian Bioethics 11 (3):281-295.
    What is Christian about Christian bioethics? The short answer to this question is that the Incarnation should shape the form and content of Christian bioethics. In explicating this answer it is argued that contemporary medicine is unwittingly embracing and implementing the transhumanist dream of transforming humans into posthumans. Contemporary medicine does not admit that there are any limits in principle to the extent to which it should intervene to improve the quality of human life. This largely inarticulate, yet ambitious, agenda (...)
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  • Ethology has progressed.Robert A. Hinde - 1984 - Behavioral and Brain Sciences 7 (3):391-391.
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  • Keep the scope of neuroethology broad.James A. Simmons - 1984 - Behavioral and Brain Sciences 7 (3):400-401.
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  • The Dissent over Dissent over Descent.Steve Fuller - 2010 - Philosophy of the Social Sciences 40 (3):479-503.
    (No abstract is available for this citation).
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  • Neuroethology: In defense of open range; don't fence me in.Theodore H. Bullock - 1984 - Behavioral and Brain Sciences 7 (3):383.
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  • The scope of neuroethology.Graham Hoyle - 1984 - Behavioral and Brain Sciences 7 (3):367.
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  • Christian Ethics and Human Germ Line Genetic Modification.B. Waters - 2012 - Christian Bioethics 18 (2):171-186.
    The principal objective of this article is to develop an overtly theological interpretive lens for assessing the ethics of human germ line genetic modification (GGM). In constructing this lens, I draw upon four selected doctrinal or thematic strands: Incarnation, resurrection, procreative mandate, and sin. In turn, I derive four corresponding moral claims: there is no Christian essentialist understanding of the body, the body cannot be perfected, offspring remain a good of marriage, and sin is a universal human disability. In conclusion, (...)
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  • Can the aims of neuroethology be selective, while avoiding exclusivity?D. M. Guthrie - 1984 - Behavioral and Brain Sciences 7 (3):390-391.
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  • Neuroethology: An overnarrow definition can become a source of dogmatism.Ulrich Bässler - 1984 - Behavioral and Brain Sciences 7 (3):382.
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  • Is neuroethology wise?J. Z. Young - 1984 - Behavioral and Brain Sciences 7 (3):403-403.
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  • Ethology and neuroethology: Easy accessibility has been and still is important.Edgar T. Walters - 1984 - Behavioral and Brain Sciences 7 (3):402-403.
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  • The proper domain of neuroethology.Horst D. Steklis - 1984 - Behavioral and Brain Sciences 7 (3):401-402.
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  • Neuroethology—how exclusive a club?Allen I. Selverston - 1984 - Behavioral and Brain Sciences 7 (3):399-400.
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  • Resurrecting Lorenz's hydraulic model: Phlogiston explained by quantum mechanics.C. H. F. Rowell - 1984 - Behavioral and Brain Sciences 7 (3):397-398.
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  • The Search for Habit in Classical Liberalism.Mary Poovey - 2013 - Body and Society 19 (2-3):263-274.
    Using the Online Library of Liberty database, which is sponsored by the Liberty Fund, I explore the role played by the word habit in the history of classical liberalism. At the same time, I interrogate the usefulness of the Search function, the digital finding tool provided by the website. Simultaneously a survey of the changing uses of habit and a meditation on our scholarly research habits, this article investigates the intersections between ideas about free agency and habitual behaviors. It also (...)
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  • The ethology of neuroethology.Hubert Markl - 1984 - Behavioral and Brain Sciences 7 (3):396-397.
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  • Neuroethology, according to Hoyle.Franz Huber - 1984 - Behavioral and Brain Sciences 7 (3):391-392.
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  • Neuroethology: To be, or not to be?Graham Hoyle - 1984 - Behavioral and Brain Sciences 7 (3):403-412.
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  • Neuroethology according to Hoyle.Russell D. Fernald - 1984 - Behavioral and Brain Sciences 7 (3):387-388.
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  • Disregarding vertebrates is neither useful nor necessary.Günter Ehret - 1984 - Behavioral and Brain Sciences 7 (3):385-386.
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  • Rhetoric, Harm, and the Personification of Progress in Mill's On Liberty.Brian Donohue - 2007 - Ratio Juris 20 (2):196-212.
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  • Can neuroethologists be led?Fred Delcomyn - 1984 - Behavioral and Brain Sciences 7 (3):385.
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  • Difficulties and relevance of a neuroethological approach to neurobiology.F. Clarac - 1984 - Behavioral and Brain Sciences 7 (3):383.
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  • Flow diagrams and hydraulic models.Patrick Bateson - 1984 - Behavioral and Brain Sciences 7 (3):382.
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  • 'Brexit' and the Political Ideals of the Open Society.Rod Thomas - unknown
    The exegesis of a famous work in social and political philosophy may be made interesting by explaining the problem that engaged its author. It may be made doubly interesting by applying the philosophy to a contemporary issue. That two-fold agenda, when successfully addressed, may also demonstrate the lasting value of the work and that the problem that it sought to investigate is in some sense perennial. This paper pursues such an agenda by supplying an exegesis of Karl Popper’s famous work (...)
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