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A primer in ethics focusing on the social psychological and psychoanalytic elements surrounding group conformity and individual culpability, ethical statements, traditional philosophical study of ethics, postmodern ethics, ethics in a fragile world, and penance.
In this volume, Mark Bevir argues that postfoundationalism is compatible with humanism and historicism. He engages leading postmodernists such as Derrida and Foucault, exploring the role of human agency and historical context in philosophy, social science, and ethics.
The presence of information and communication technologies has become so widespread that it now affects the majority of human activities and relations. These technologies are already being used to transfer and control the flow of information, knowledge, money, goods, and services across national boundaries. Despite the obvious benefits of this, there is also concern at the gap which is emerging between this new global information society and the humanistic vision of socially useful technologies which can be used to deal with wider social issues such as employment, education and literacy. This volume examines three critical debates of the post-industrial society: culture and technology, information society, and postmodernism. It aims to provide theoretical and methodological underpinnings for the analysis and design of information, communication and multimedia technologies. It is a thoroughly interdisciplinary volume, which will be of interest to students, researchers and practitioners in a wide variety of disciplines including information and communication systems, education and social sciences.
In this book, Reinhold Kramer explores a variety of important social changes, including the resistance to objective measures of truth, the rise of “How-I-Feel” ethics, the ascendancy of individualism, the immersion in cyber-simulations, the push toward globalization and multilateralism, and the decline of political and religious faiths. He argues that the displacement, since the 1990s, of grand narratives by ego-based narratives and small narratives has proven inadequate, and that selective adherence, pluralist adaptation, and humanism are more worthy replacements. Relying on evolutionary psychology as much as on Charles Taylor, Kramer argues that no single answer is possible to the book title’s question, but that the term “postmodernity” – referring to the era, not to postmodernism – still usefully describes major currents within the contemporary world.
Davis and Womack investigate the emerging gaps between literary scholarship and the reading experience. The idea of reconciling the void - the locus of our sociocultural disillusionment and despair in an uncertain world - concerns explicit artistic attempts to represent the ways in which human beings seek out meaning, hope and community.
Discussion on the different perspectives and disciplines which constitute the 'Modernist debate'
Noonan shows that at the core of postmodern philosophy, with its claim that culture creates humans, is a concern to dethrone the modern understanding of human beings as subjects, as builders of their world and free when those world-building activities are the outcome of free choices. He explains that because the postmodern conception of human being does not capture what is universal in all humans it is incapable of critically responding to the forcible subordination of different cultures to European "humanity." When oppressed groups explain why they struggle against oppression, they invoke just that idea of human being as subjectivity that postmodern philosophy claims is the basis of oppression. Noonan argues that the voices of cultural differences, when they struggle against the forces of hatred and exclusion, do not ground themselves just in the particular value of their culture but in the universal value of human freedom and self-determination.
We imagine posthumans as humans made superhumanly intelligent or resilient by future advances in nanotechnology, biotechnology, information technology and cognitive science. Many argue that these enhanced people might live better lives; others fear that tinkering with our nature will undermine our sense of our own humanity. Whoever is right, it is assumed that our technological successor will be an upgraded or degraded version of us: Human 2.0. Posthuman Life argues that the enhancement debate projects a human face onto an empty screen. We do not know what will happen and, not being posthuman, cannot anticipate how posthumans will assess the world. If a posthuman future will not necessarily be informed by our kind of subjectivity or morality the limits of our current knowledge must inform any ethical or political assessment of that future. Posthuman Life develops a critical metaphysics of posthuman succession and argues that only a truly speculative posthumanism can support an ethics that meets the challenge of the transformative potential of technology.
This book employs perspectives from continental philosophy, intellectual history, and literary and cultural studies to breach the divide between early modernist and modernist thinkers. It turns to early modern humanism in order to challenge late 20th-century thought and present-day posthumanism. This book addresses contemporary concerns such as the moral responsibility of the artist, the place of religious beliefs in our secular societies, legal rights extended to nonhuman species, the sense of ‘normality’ applied to the human body, the politics of migration, individual political freedom and international terrorism. It demonstrates how early modern humanism can bring new perspectives to postmodern antihumanism and even invite us to envision a humanism of the future.