Transhumanism is a challenging movement that invites us to rethink what defines humanity, including what we value and regret the most about our existence. Vulnerability is a key concept that require thorough philosophical scrutiny concerning transhumanist proposals. Vulnerability can refer to a universal condition of human life or, rather, to the specific exposure to certain harms due to particular situations. Even if we are all vulnerable in the first sense, there are also different sources and levels of vulnerability depending on (...) concrete social circumstances. Recently, Michael Hauskeller argued about a fundamental incompatibility between transhumanism and vulnerability. He understands vulnerability as an existential category, linked to woundability and mortality. This idea is akin to ontological vulnerability, but it does not notice some important features of social vulnerability. On the other side, transhumanism is a complex and non-homogeneous movement. Here we distinguish between a strong and a weak version of transhumanism. We will propose that the salience of vulnerability is only diminished in the radical one, while a moderate version can reconcile vulnerability with human enhancement. Thus, vulnerability, a concept that has recently gained much importance as an anthropological category in contemporary ethics, is not necessarily at odds with any transhumanist project. (shrink)

The recent health crisis experienced by all nations in the world created detrimental change in the countenance of educational sector especially in the new mode of delivering the instructions as measure in containing the virus and as well as continuing education. In the works of literature, little to no attention was given to the formulation of the most essential learning competencies (MELCs) as strategic measure for modular learning. This paves the way to probe the lived experiences of the teachers pertaining (...) to the compromised competencies under MELCs. Anchoring to the Sociocultural Theory of Cognitive Development by Vgotsky, this study utilized Interpretative Phenomenological Research Design with Interpretative Phenomenological Analysis (IPA) popularized by Moustakas and modified by Van Kaam as approach to analyzed the transcripts. Using purposive sampling, there were 7 informants participated the study. They are all qualified according to the inclusion criteria set by the study. The study generated three themes which are: The Compromised, The Cut-short, and The Champion. These themes elaborated the lived experiences of the teachers using the Most Essential Learning Competencies forwarded to the students. It is recommended that the learning support should be magnified in the new learning modality. Hence, the Most Essential Learning Competencies will be not be compromised. (shrink)

Altruism and solidarity are concepts that are closely related to organ donation for transplantation. On the one hand, they are typically used for encouraging people to donate. On the other hand, they also underpin the regulations in force in each country to different extents. They are often used indistinctly and equivocally, despite the different ethical implications of each concept. This paper aims to clarify to what extent we can speak of altruism and solidarity in the predominant models of organ donation. (...) It also raises the ethical question of whether these categories are adequate as a basis for such models, bearing in mind that organs are a scarce resource and that a shortage of them may mean that fewer lives are saved or improved. (shrink)

The fact that Dewey was born the same year in which Darwin’s On the Origin of Species was published is one of the historical coincidences most commonly mentioned by those interested in American philosophy. Such lack of originality—mine included—is perfectly justified by the fact that pragmatism would not exist, at least not as we know it, without Darwin. The intersection between philosophy and evolutionary theories has been amply explored. In this book, Beth L. Eddy offers us an additional examination, focused, (...) this time, on the contribution of Darwinism and pragmatism to ethics.Eddy begins by examining the context in which Darwinism emerged and the two contrasting ethical standpoints derived from it, namely... (shrink)

Considering public moral attitudes is a hallmark of the anticipatory governance of emerging biotechnologies, such as heritable human genome editing. However, such anticipatory governance often overlooks that future morality is open to change and that future generations may perform different moral assessments on the very biotechnologies we are trying to govern in the present. In this article, we identify an ’anticipatory gap’ that has not been sufficiently addressed in the discussion on the public governance of heritable genome editing, namely, uncertainty (...) about the moral visions of future generations about the emerging applications that we are currently attempting to govern now. This paper motivates the relevance of this anticipatory gap, identifying the challenges it generates and offering various recommendations so that moral uncertainty does not lead to governance paralysis with regard to human germline genome editing. (shrink)

Numerous research works have documented the various hazards associated with premarital sex (PMS) and the attitudes held by teenagers regarding it. Reexamining PMS in the context of a society with a varied cultural background and religious beliefs, however, may lead to new insights. This study initially evaluated university students' perceptions of PMS and other related concerns on their sexuality, given that PMS is a worldwide issue and concern. Gaining an awareness of the sexual attitudes and development abilities of today's adolescents, (...) this study able to identify and suggest potential care that could serve as the foundation for implementing programs that address the risks associated with PMS. A forty-item research-made questionnaire was employed in this study, with 250 respondents from various colleges; predominantly female (168) and Moslems (203), primarily between the ages of 20 and 21 (129). According to the study, young people view PMS as a widespread practice in terms of prevalence. Furthermore, regarding social norms, moral values, and beliefs, majority of respondents indicated that practicing PMS puts one's reputation and respect at risk. Not only can the individual practicing face social shame, blame, and dishonor, but family members of the practicing person may also suffer from these same emotions, particularly if the practicing person becomes pregnant. This study also showed that sexual interest and pleasure play a role in how PMS is perceived. Respondents found it challenging to talk about and be honest about their sexuality when it came to communication, knowledge, and learning about it. (shrink)

Resumen: Los trabajos abordan, desde diferentes perspectivas a la categoría de sujeto como una categoría crucial del pensamiento contemporáneo. El ámbito de preocupaciones es amplio: la perspectiva del filósofo norteamericano S Cavell quien hace una originalísima recepción de la herencia de Austin y Wittgenstein; la perspectiva fenomenológica de Sartre en diálogo y conflicto con la del psicoanálisis lacaniano y las reconceptualizaciones de la ideología realizadas por Louis Althusser; la constitución del sujeto en tensión entre la sujeción al poder y las (...) posibilidadesde resistencia según la perspectiva de Judith Butler; una relectura de la implicación de estructura y sujeto en la perspectiva estructural abierta por Saussure y continuada por Lévi-Strauss, Benveniste y Lacan, tema que recibe un tratamiento circunscripto al pensamiento del argentino Ernesto Laclau, en el que se distinguen distintas etapas; las implicaciones que los eventos fundamentales de la historia del siglo XX acarrean para una conceptualización de la subjetividad en la perspectiva de Theodor Adorno y las limitaciones que la conceptualización de la obra de arte como juego en la obra de Gadamer impone a la concepción moderna de la subjetividad. -/- Índice: Presentación del compilador La crítica de Heidegger a la noción de sujeto: un análisis a partir de la incidencia de su reflexión sobre la técnica y el lenguaje, Luciana Carrera Aizpitarte El juego como auto-representación y modo de ser de la obra de arte en la estética hermenéutica de Gadamer, Paola Belén El yo sobre la línea de ficción: análisis de las concepciones de Sartre y Lacan, Luisina Bolla El poder y el sujeto. Sujeción, norma y resistencia en Judith Butler, Matías Abeijón Theodor W. Adorno: la crítica al sujeto después de Auschwitz, Gustavo Robles Estructura, discurso y subjetividad, Pedro Karczmarczyk Transformaciones, rupturas y continuidades entre la perspectiva de Ernesto Laclau y la tradición (post)estructuralista, Hernán Fair La recuperación del sujeto: escepticismo, autoconocimiento y escritura en S. Cavell, Guadalupe Reinoso . (shrink)

ÍNDICE Prefacio. Pensamientos sobre la violencia. Un libro como un bricolage. Ana Belén Blanco – María Soledad Sánchez | 9 Prólogo. La violencia como “objeto”. Una Aproximación Teórica. Sergio Tonkonoff | 19 I. Violencia, mito y religión. Rubén Dri | 35 II. Violencia, religión y mesianismo: reflexiones desde la filosofía judía. Emmanuel Taub | 53 III. Religión y violencia. Una mirada desde lo implícito y lo relacional. Gustavo A. Ludueña | 65 IV. Escrito en el cuerpo: la pregunta por (...) la violencia en algunas ficciones contemporáneas. VII. Política y Violencia: Una Introducción. Miguel Ángel Rossi | 129 VIII. Reflexiones sobre la violencia (y la política). Ezequiel Ipar | 147 IX. Variables de la violencia generalizada: real de la época. Carlos Gustavo Motta | 159 X. La función de la cópula Y en el título “violencia y espectáculo”. Daniel Mundo | 169 XI. Muerte, violencia y prohibición: ¿vínculo histórico o constitutivo? Martina Lassalle | 179 XII. Criminalización, Juventud y Delito. Algunas consideraciones teórico-metodológicas. Sergio Tonkonoff | 205 XIII. Activismo de los derechos humanos, tribunales y policías. Sofía Tiscornia | 233 El Docke. Ensayo fotográfico. Henrik Malmström | 247. (shrink)