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On Ceasing to be Human explores and develops a question posed by Stanley Cavell, "Can a human being be free of human nature?" particularly in terms of the link between freedom and nonidentity.
On Ceasing to be Human explores and develops a question posed by Stanley Cavell, "Can a human being be free of human nature?" particularly in terms of the link between freedom and nonidentity.
One of The New York Times Book Review’s 10 Best Books of 2021 Shortlisted for the 2021 International Booker Prize and the 2021 National Book Award for Translated Literature A fictional examination of the lives of real-life scientists and thinkers whose discoveries resulted in moral consequences beyond their imagining. When We Cease to Understand the World is a book about the complicated links between scientific and mathematical discovery, madness, and destruction. Fritz Haber, Alexander Grothendieck, Werner Heisenberg, Erwin Schrödinger—these are some of luminaries into whose troubled lives Benjamín Labatut thrusts the reader, showing us how they grappled with the most profound questions of existence. They have strokes of unparalleled genius, alienate friends and lovers, descend into isolation and insanity. Some of their discoveries reshape human life for the better; others pave the way to chaos and unimaginable suffering. The lines are never clear. At a breakneck pace and with a wealth of disturbing detail, Labatut uses the imaginative resources of fiction to tell the stories of the scientists and mathematicians who expanded our notions of the possible.
Lies are everywhere, but we can see the truth if we try really hard. Following up on the success of her first philosophical book, Pray without Ceasing, Robin P. Currie leads readers on a humorous adventure into the grey area between truth, lies, and manipulations. She seeks to answer questions such as: • What happens when we live outside of our core truths and values? • What secrets do we keep tucked away deep inside ourselves? • What benefits can we realize by converting to a more fluid way of approaching life’s ups and downs? The author’s purpose is to dispel and refute limiting beliefs, but she also questions whether limiting beliefs are real at all. Are we told we have limiting beliefs, when in fact, we have none? Could the entire concept be a profound untruth that, when believed, places upon us a predestined measure of suffering? Join the author as she exposes ridiculous deceptions, hilarious lies, and the irony of our own beliefs in A Leopard Can’t Change Its Spots.
In this unique volume, a new and distinctive perspective on hotly debated issues in science and religion emerges from the unlikely ancient Eastern Orthodox Christian tradition. Alexei Nesteruk reveals how the Orthodox tradition, deeply rooted in Greek Patristic thought, can contribute importantly in a way that the usual Western sources do not. Orthodox thought, he holds, profoundly and helpfully relates the experience of God to our knowledge of the world. His masterful historical introduction to the Orthodox traditions not only surveys key features of its theology but highlights its ontology of participation and communion. From this Nesteruk derives Orthodoxy's unique approach to theological and scientific attribution. Theology identifies the underlying principles (logoi) in scientific affirmations. Nesteruk then applies this methodology to key issues in cosmology: the presence of the divine in creation, the theological meaning of models of creation, the problem of time, and the validity of the anthropic principle, especially as it relates to the emergence of humans and the Incarnation. Nesteruk's unique synthesis is not a valorization of Eastern Orthodox thought so much as an influx of startlingly fresh ideas about the character of science itself and an affirmation of the ultimate religious and theological value of the whole scientific enterprise.
Inclusive Ethics begins from two ideas which are part of our everyday morality, namely that we have a moral reason to benefit or do good to other beings, and that justice requires these benefits to be distributed equally. A morality comprising these two general principles will be exceedingly hard to apply as these principles will have to be balanced against each in an intuitive fashion, but also because the notion of what benefits beings is quite complex, comprising both experiential components of pleasure and successful exercises of autonomy. Ingmar Persson argues that, on philosophical reflection, these ideas turn out to be more far-reaching than we imagine. In particular, the reason to benefit commits us to benefit beings by bringing them into existence. Further, since grounds that are commonly used to justify that some are better off than others - such as their being more deserving or having rights to more - are untenable, justice requires a more extensive equality. The book concludes by reflecting on the problems of getting people to accept a morality which differs markedly from the morality with which they have grown up.
This new, thoroughly recast Second Edition has been acclaimed as "the most important book written since the beginning of that strange project called bioethics" (Stanley Hauerwas, Duke University). Its philosophical exploration of the foundations of secular bioethics has been substantially expanded. The book challenges the values of much of contemporary bioethics and health care policy by confronting their failure to secure the moral norms they seek to apply. The nature of health and disease, the definition of death, the morality of abortion, infanticide, euthanasia, physician-assisted suicide, germline genetic engineering, triage decisions and distributive justice in health care are all addressed within an integrated reconsideration of bioethics as a whole. New material has been added regarding social justice, health care reform and environmental ethics. The very possibility and meaning of a secular bioethics are re-explored.
Separated by millennia, Aristotle and Sigmund Freud gave us disparate but compelling pictures of the human condition. But if, with Jonathan Lear, we scrutinize these thinkers' attempts to explain human behavior in terms of a higher principle--whether happiness or death--the pictures fall apart. Aristotle attempted to ground ethical life in human striving for happiness, yet he didn't understand what happiness is any better than we do. Happiness became an enigmatic, always unattainable, means of seducing humankind into living an ethical life. Freud fared no better when he tried to ground human striving, aggression, and destructiveness in the death drive, like Aristotle attributing purpose where none exists. Neither overarching principle can guide or govern "the remainder of life," in which our inherently disruptive unconscious moves in breaks and swerves to affect who and how we are. Lear exposes this tendency to self-disruption for what it is: an opening, an opportunity for new possibilities. His insights have profound consequences not only for analysis but for our understanding of civilization and its discontent.