共查询到20条相似文献,搜索用时 31 毫秒
1.
Peter Augustine Lawler 《Society》2009,46(3):227-231
Callahan is wrong to be pro-death, but he’s right to say that to live well—or for society to have a real future—we have to
care about more than mere life. Futile attempts to stop the pursuit of extreme personal prolongevity are contrary to our rights-based
way of life. It’s also contrary to human love and dignity to regard the old as a threat.
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Peter Augustine LawlerEmail: |
2.
Marc Bühlmann Wolfgang Merkel Lisa Müller Bernhard Weßels 《Politische Vierteljahresschrift》2008,49(1):114-122
Ohne Zusammenfassung
* Die vier Autor(inn)en arbeiten in einem gemeinsamen Forschungsprojekt des NCCR Democracy (vom Schweizerischen Nationalfonds
finanziertes National Centre of Competence in Research: Challenges to Democracy in the 21st Century) und des WZB an einem „Demokratiebarometer“ für die 30 OECD-Staaten, das die Ignoranz der 0-Varianz bei Polity und Freedom House aufkl?ren will.
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Marc Bühlmann (Corresponding author)Email: |
Wolfgang MerkelEmail: |
Lisa MüllerEmail: |
Bernhard We?elsEmail: |
3.
Eric Cohen 《Society》2009,46(3):221-223
Daniel Callahan’s essay raises big and important questions about how the biotechnological project to extend life and defeat
aging may bring many undesirable consequences. At worst, it will usher in a new age of extended debility, with able minds
trapped for decades in enfeebled bodies or able bodies lingering for decades with enfeebled minds. At best, our future success
at extending vigorous life will create serious disruptions of the social order. But the essay fails to illuminate, more fully,
the nature of death as a human problem, or to establish the basis for setting limits on the worst excesses of the bio-immortality
project.
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Eric CohenEmail: |
4.
This paper presents recent events including the Danish cartoon crisis occasion—a re-examination of John Stuart Mill’s argument
for freedom of expression. Despite the appeal of liberalism, Mill’s philosophy had from the start been subject to intense
criticism. The rise of political Islam opens a new phase in the debate; the difficulties pointed out by Mill’s critics are
indicative of the obstacles that liberalism still faces.
相似文献
Thomas E. SchneiderEmail: |
5.
Frank Furedi 《Society》2009,46(3):235-236
This essay questions Callahan’s criticism of people’s aspiration to extend their life. It argues that ideas about life are
subject to historical variations and the question at issue is whether society can give meaning to aging. It also questions
the claim that the radical extension of human life will jeopardize the welfare of future generations. It suggests that the
application of the precautionary principle to the question of aging avoid facing up to question how society should value the
old.
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Frank FurediEmail: |
6.
7.
Catherine Simpson Bueker 《Society》2009,46(5):423-428
Policy makers tend to focus on the extension of citizenship as the primary means by which new populations become incorporated
into a society. Although acquiring formal citizenship is necessary in order to participate in many aspects of a state's civic,
social, and political life, the extension of legal citizenship is far from a guarantee for full membership. Instead of focusing
exclusively on naturalizing immigrants, we need to consider T.H. Marshall's three spheres of citizenship—the civil, political,
and social. By extending social elements of citizenship prior to or at the same time as we extend other benefits, we will
move towards more complete citizenship for and greater civil and political engagement among all residents in our society—non-citizens,
naturalized, and native-born, alike.
相似文献
Catherine Simpson BuekerEmail: |
8.
Bryan S. Turner 《Society》2009,46(3):255-261
The article examines illustrations from ancient and modern societies to consider the connections between power, social elites
and knowledge of techniques to promote longevity. In pre-modern societies, knowledge of practices and substances to promote
longevity were cultivated by elites such as the Chinese imperial court. In modern societies, new technologies—cryonics, cloning,
stem-cell applications and nanotechnology—will offer exclusive and expensive methods for prolonging life for the rich. However
one important difference between the ancient and modern world is that with secularization longevity is no longer connected
with a moral life; longevity is not a reward for sanctity. We have democratized the ambition for long life but not necessarily
its realization. The modern quest for longevity appears to be connected with the desire of Baby Boomer generations to hold
on to their assets, but while modern medicine may help us to survive forever, it cannot tell us how to live forever.
相似文献
Bryan S. TurnerEmail: |
9.
Daniel Chirot 《Society》2008,45(5):425-428
The next president of the USA will surely correct some of the Bush administration’s most egregious policy errors, particularly
its gross insensitivity to the rest of the world’s opinions and its extreme bellicosity. To restore trust in American, and
to strengthen national security, better diplomacy will be necessary. Strengthening a demoralized and nearly dysfunctional
State Department by acknowledging the vital role foreign area experts must play will have to be a major part of the new administration’s
policy.
相似文献
Daniel ChirotEmail: |
10.
Daniel W. Drezner 《Society》2009,46(1):49-54
Despite renewed interest in public intellectuals, the consensus view is that they are in a state of decline. Furthermore,
the Internet is viewed as one of the factors accelerating their decline. This essay takes the contrary position: the growth
of online venues has stimulated rather than retarded the quality and diversity of public intellectuals. The criticisms levied
against these new forms of publishing seem to mirror the flaws that plague the more general critique of current public intellectuals:
hindsight bias and conceptual fuzziness. Rather, the growth of blogs and other forms of online writing have partially reversed
a trend that many have lamented what Russell Jacoby labeled “professionalization and academization” in The Last Intellectuals. In particular, the growth of the blogosphere breaks down or at least lowers the barriers erected by a professionalized academy.
They also provide a vetting mechanism through which public intellectuals can receive feedback and therefore fulfill their
roles more effectively.
相似文献
Daniel W. DreznerEmail: |
11.
Sandall’s complaint that the Enlightenment is in danger is not new as it repeats a long standing complaint about “the betrayal
of the intellectuals”. But the danger today is not from either the Muslim world or from the marginalized academics who pursue
an anti-liberal multicultural agenda that belittles the Western liberal tradition. In the United States the menace comes from
the much more powerful far right that has abandoned America’s Enlightenment tradition. It is time for academics to start teaching
students what that tradition is all about, and why it needs to be defended, but spreading fear about weak and divided Muslim
societies is not the way.
相似文献
Daniel ChirotEmail: |
12.
Howard L. Kaye 《Society》2009,46(3):237-239
As Leon Kass has noted, the conquest of illness and death has long been “the unstated but implicit goal of modern medical
science.” But it is unstated no more. Since the late 1990s, a new generation of scientists and enthusiasts has emerged to
proclaim the feasibility and desirability of radical life extension. What they promise is not just longer life, better health,
and heightened vitality, but a transformation of ourselves into the sort of beings we have long wished to be, but have repeatedly
failed to become: beings who are completely fulfilled and living in perfect harmony with others. Despite the obvious and profound
appeal of such a fantasy, attempts to realize it, even if successful scientifically, might prove to be disastrous culturally,
for reasons that go beyond concerns about the alteration of existing social structures. Ultimately, as Freud argued, life
might well become stagnant, “shallow and empty,” while the fear of death might become all the more crippling.
相似文献
Howard L. KayeEmail: |
13.
Laura Ymayo Tartakoff 《Society》2008,45(4):363-367
A law school dean, a university president, a scholarly judge, and the head of the Foreign Ministry division in charge of Chile’s
frontiers agree: The Constitution of 1980 was the initial turning point in Chile’s transition from autocracy to pluralism.
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Laura Ymayo TartakoffEmail: |
14.
Dean MacCannell 《Society》2008,45(4):334-337
Critics of the concept fail to note that staged authenticity is not authenticity but its opposite or negation. This error is illustrated referencing Ed Bruner’s reading of The Tourist in his recent book Culture on Tour.
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Dean MacCannellEmail: |
15.
Russell Jacoby 《Society》2009,46(1):38-44
Over twenty years ago my book The Last Intellectuals put into circulation the phrase “public intellectual.” The term unexpectedly enjoyed great success. It encapsulated a new
division between a professional or academic intellectual focused on his or her specialty and an intellectual orientated to
a larger public. The former tend to disappear into the university, while they latter write for the educated public. In the
twenty years since its publication, my book has been sharply challenged. Moreover the emergence of African-American and women
intellectuals, and well as new developments such as Internet, have possibly undermined my thesis. Yet these phenomena amount
to revisions, not refutations, of my thesis. Moreover the role of intellectuals in France and Germany suggest that the same
process of academization is taking place in other advanced industrial nations. What is called for is not nostalgia or its
opposite, a celebration of everything that happens, but a consideration of the real shifts that affect the lives and work
of intellectuals.
相似文献
Russell JacobyEmail: |
16.
A consensus now exists that secularization theory can no longer explain the worldwide persistence and spread of modern religious
movements, with the exception of western and central Europe as well as intellectuals in general. This essay examines how these
new religious forces have taken root in economic development and how that development has been shaped by those same forces.
An assessment is made of Max Weber’s famous thesis in The Protestant Ethic and the Spirit of Capitalism. The article concludes with five major observations about religion and development in the modern world.
相似文献
Peter L. BergerEmail: |
17.
Peter Skerry 《Society》2008,45(1):46-52
The situations of nineteenth century dock workers and today’s immigrant day laborers bear striking similarities and challenges,
especially for those seeking to organize them into labor unions. The obstacles confronting such organizing efforts also underscore
the legitimate concerns many Americans have about the threats to social order posed by immigrants today.
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Peter SkerryEmail: |
18.
Alan Rubenstein 《Society》2009,46(2):160-167
Hans Jonas was a philosopher who looked nihilism in the eye and courageously stood his ground. He did so by volunteering to
serve against the Nazis in World War II, by discovering the links to nihilism in his thought of his teacher Martin Heidegger
and by developing a novel philosophy of nature that took its lessons from both Aristotle and Darwin. Jonas’s philosophy of
organic nature – his rehabilitation of the soul as a relevant notion for biology – provided prescient insights for the still
developing fields of bioethics and environmental ethics.
相似文献
Alan RubensteinEmail: |
19.
Brian Grodsky 《Human Rights Review》2009,10(2):219-238
In this paper, I explore the formation of human rights attitudes among what I call the “silent majority” in the post-communist
countries of Central Europe and the former Soviet Union. This is the large, diverse group of people never directly confronted
with harsh methods of repression under communism. I argue here that the foundations for conceptualizing human rights are based
on the degree and saliency of exposure to rights violations and that, for many citizens of Central and Eastern Europe, life
behind the “iron curtain” is associated with relatively fewer rights violations than life after the iron curtain’s fall. Comparative
personal experiences will play a key role in explaining how these citizens conceptualize human rights. I test this argument
by applying it to the cases of Poland, where I conducted a total of 68 randomly selected non-elite interviews in an effort
to probe for key factors defining individuals’ conceptions of human rights.
相似文献
Brian GrodskyEmail: |
20.
Frederick Turner 《Society》2008,45(2):143-145
In response to Eugene Goodheart’s essay “Neo-Darwinism and Religion”, this essay criticizes both sides of the debate for their
posing of false dichotomies. Atheist neodarwinists are illogical in arguing that the necessary chance emergence of physical
constants that could produce a universe with intelligent life disproves the existence of God, since the same chance emergence
would also necessarily produce a universe corresponding to traditional definitions of God. Religious anti-evolutionists are
wrong in rejecting evolutionary accounts of the emergence of human religious instincts, since that emergence is a strong argument
for the reality of what those instincts seem designed to register. Finally, Goodheart, as a humanities scholar, is somewhat
blind to the distinguished history of writers, artists and scholars who found the highest spiritual inspiration in natural
science.
相似文献
Frederick TurnerEmail: |