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Journal articles on the topic 'Hans Jonas and Principle Responsibility'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

Vale, Francílio Vaz do. "O PRINCÍPIO RESPONSABILIDADE E O BIOCENTRISMO EM HANS JONAS/The responsibility principle and biocentrism on Hans Jonas." Cadernos do PET Filosofia 3, no. 5 (2012): 73–81. http://dx.doi.org/10.26694/cadpetfil.v3i5.674.

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RESUMO Hans Jonas na obra O Princípio Responsabilidade: ensaio de uma ética para a civilização tecnológica (2006 [1979]) apresenta o diagnóstico de uma civilização debilitada e perecível, constantemente ameaçada pelos poderes do homem tecnológico. De posse desta análise, constrói uma proposta no sentido de novas fundações para o edifício ético a partir de uma responsabilidade. Jonas constata o caráter antropocêntrico de uma ética que não abrangia as consequências dos impactos oriundas da ação humana sobre o homem e a vida na biosfera. Em seu ideário filosófico sobre a civilização tecnológica,

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2

Tumanggor, Raja Oloan. "HANS JONAS ON THE ETHICS OF TECHNOLOGY." Jurnal Muara Ilmu Sosial, Humaniora, dan Seni 4, no. 2 (2020): 412. http://dx.doi.org/10.24912/jmishumsen.v4i2.8978.2020.

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This paper highlights Hans Jonas' technological ethic. For Jonas, traditional ethics is no longer adequate because the dynamics of modern technology are increasingly sophisticated. Initially, technology only helped humans learn natural laws so that nature could be used by humans according to their needs. However, the more advanced the technology, the side effects are also out of control and cannot be controlled. Therefore, Jonas offers ethical responsibility in the context of technology. This study examines Jonas's view of how humans should behave in today's technological developments. The met

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Pommier, Eric. "The Problem of Environmental Democracy." Environmental Ethics 41, no. 4 (2019): 305–17. http://dx.doi.org/10.5840/enviroethics201941438.

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The work of Hans Jonas’ has been largely overlooked by environmental philosophers. His Principle of Responsibility can help guide effective development of political institutions for environmental purposes. It is possible to use this principle to develop a deliberative and environmental conception of democracy. Some implications of the social contract framework of deliberative democracy show that Jonas’ conceptualization of responsibility leads to an environmental and deliberative conception of democracy by accommodating different citizens’ senses of the good in terms of an environmentally conc

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Moser, Susanne. "Verantwortung im Spannungsfeld zwischen Machtentfaltung und Verletzlichkeit: Die Umkehr des Verantwortungsverständnisses bei Hans Jonas." Labyrinth 18, no. 1 (2016): 58. http://dx.doi.org/10.25180/lj.v18i1.35.

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The aim of this paper is to show how Has Jonas arrived to develop a completely new concept of responsibility by operating a sort of reversion of the classic theories of responsibility. If in the past the holder of power (God, the Sovereign, the Law) obligated the subjected to justify himself, in Jonas' conception it is the fragile and the vulnerable being that becomes the instance of justification for the powerful in face to which he has to respond. Thus, in The Principle of Responsibility the power relations are reversed in a way that the more power one holds, the more responsibility he has i

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De Villiers, DE. "Prospects of a Christian Ethics of responsibility (Part 1): An assessment of an American version." Verbum et Ecclesia 27, no. 2 (2006): 468–87. http://dx.doi.org/10.4102/ve.v27i2.159.

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In his book Das Prinzip Verantwortung, published in 1979, the philosopher Hans Jonas argued that all existing approaches in philosophical ethics are inadequate, because they do not effectively address the serious issues caused by the rapid expansion of modern technology. He proposed a completely new approach to ethics based on the principle of responsibility. His book – among others – inspired a number of theologians in Germany and the USA to develop their own versions of a Christian ethics of responsibility. In this article Jonas’ s version of an ethics of responsibility and the attempt of th

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Michelis, Angela. "The roots of human responsibility." Revista de Filosofia Aurora 29, no. 46 (2017): 307. http://dx.doi.org/10.7213/1980-5934.29.046.ao02.

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Starting from Hans Jonas’ works, this essay researches the bases of human responsibility and its reasoning is made up of four points. 1. He was aware of how his experience had influenced his thought and he questioned what means reflecting starting from extreme situations: «The apocalyptic state of things, the threatening collapse of a world, the climatic crisis of civilization, the proximity of death, the stark nakedness to which all the issues of life were stripped, all these were ground enough to take a new look at the very foundations of our being and to review the principles by which we gu

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Knaup, Marcus, Hanna Hubenko, and Galyna Iarmolovych. "A New Concept of Nature as a Foundation for Ethics: On the Relevance of Hans Jonas." Filosofiya osvity. Philosophy of Education 26, no. 1 (2020): 171–91. http://dx.doi.org/10.31874/2309-1606-2020-26-1-11.

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The article is devoted to the bioethical reconstruction of the theoretical heritage of Hans Jonas (1903-1993) – a famous German and later American philosopher. Jonas showed that the study of ethics, namely the ethics of the living, should become an integral part of the formation of modern human, his complete education. He was one of the most fascinating thinkers of the twentieth century. He has presented groundbreaking works which are still the subject of serious discussion especially in the areas of ethics and philosophy of nature. In these publications he presents an in-depth philosophical r

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Furnari, Marianna Gensabella. "The Covid-19 Pandemic and the Bioethics of Care." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (2021): 15–16. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.02.

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"The lecture illustrates how three fundamental dimensions of the human condition (vulnerability, interdependence, uncertainty), highlighted by the pandemic, are also at the root of the bioethics of care. In the first model proposed by Warren T. Reich, the bioethics of care is, in fact, based on Heidegger’s concept of Care and its link with vulnerability. It is proposed that two fundamental principles that remain implicit in the bioethics of care derive from this link: the principle of responsibility and the principle of solidarity. In the first part of the lecture, the theme-problem of prepare

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Miranda, Angela Luzia, and Maria Renata De Castro Sulino. "O Princípio Responsabilidade como Avaliação das Políticas em Ciência e Tecnologia / The Principle Responsibility as Evaluation of Policies in Science and Technology." Textos & Contextos (Porto Alegre) 16, no. 1 (2017): 244. http://dx.doi.org/10.15448/1677-9509.2017.1.23847.

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O ideal da ciência, protagonizado pela modernidade e ratificado pelo Positivismo, cujo conhecimento deva ser construído sob a égide da neutralidade e da objetividade do método científico e cujo significado de tecnologia deva restringir-se ao meramente instrumental, levou-nos à crença de que tanto a ciência quanto a técnica devem se distanciar do âmbito valorativo da ética e da dimensão social. Assim, as decisões, no que tange às políticas em ciência e tecnologia, também passaram a adquirir tal pretensão, menosprezando a cultura local. Essa problemática, mais que científica ou política, é també

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Pessini, Leo. "No berço da bioética. Encontro de um Credo (V.R. Potter) com um Imperativo (F. Jahr) e um Princípio (H. Jonas)." Revista Eclesiástica Brasileira 74, no. 293 (2018): 50–77. http://dx.doi.org/10.29386/reb.v74i293.547.

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Este artigo faz uma incursão nas origens históricas da bioética, resgatando três importantes protagonistas. Um mais conhecido e reconhecido, Van Rensselaer Potter, e o outro completamente desconhecido e de quem somente muito recentemente temos notícia: o filósofo, teólogo, pastor e educador Fritz Jahr. Ficamos sabendo que a expressão Bioética foi utilizada pela primeira vez por Fritz Jahr, em 1926 e 1927, num artigo publicado na revista científica Kosmos e intitulado Bioética: uma revisão do relacionamento ético dos humanos em relação aos animais e às plantas. Jahr ampliou o conceito do impera

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Shinagawa, Tetsuhiko. "Towards construction of the richer concept of justice and the effective concept of care." Impact 2021, no. 4 (2021): 35–37. http://dx.doi.org/10.21820/23987073.2021.4.35.

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Professor Tetsuhiko Shinagawa is a professor of philosophy and ethics at the Faculty of Letters, Kansai University, Japan, who is interested in the foundations of ethics. He believes that modern orthodox ethical theories such as liberalism and deontology are founded on justice and right. But he sees flaws in these theories as they presuppose that society consists of equal and self-sufficient members, which is not the case. He is interested in ethical theories that are founded on norms other than justice and can be applied to relation with asymmetry of power, specifically Carol Gilligan's ethic

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Oyebode, F. "Shame & Guilt: Definitions, Antecedents and Structure of Experience." European Psychiatry 41, S1 (2017): S23. http://dx.doi.org/10.1016/j.eurpsy.2017.01.126.

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Aims In this lecture I will define and distinguish between shame and guilt. I will then discuss the potential causes of shame and guilt and how these emotions manifest in behavioral and phenomenal terms. I will conclude by introducing a classification that deals with the varieties and nature of the pathologies of shame and guilt that are evident in clinical practice. I will rely on concepts developed by Karl Jaspers, Hans Jonas and Bernhard Schlink. In doing this I will be exploring the role of moral and juridical principles upon the experience of shame and guilt including the place of the imp

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13

Coyne, Lewis. "Responsibility in Practice: Hans Jonas as Environmental Political Theorist." Ethics, Policy & Environment 21, no. 2 (2018): 229–45. http://dx.doi.org/10.1080/21550085.2018.1509487.

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14

Lindberg, Susanna. "Hans Jonas' theory of Life in the face of Responsibility." Phänomenologische Forschungen 2005, no. 1 (2005): 175–92. http://dx.doi.org/10.28937/1000107917.

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What is the concept of life that, according to Hans Jonas, can and must constitute an object of political responsibility? It is neither mechanist nor purely phenomenological, but rather has a speculative aspect. It is presented through the questions of being, self and teleology: life is a singular’s act of constant creation of itself as a world-relation. Why does Jonas desire the protection of the „image of man“? This makes sense if „image“ is understood not as a given figure, but rather as man’s capacity of freedom and responsibility. If democracy happens in a world as a dialogue with others,

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김진경. "Hans Jonas’ Responsibility Ethics and the Ethical Foundation of Biobanks." Korean Journal of Medical Ethics 15, no. 2 (2012): 149–59. http://dx.doi.org/10.35301/ksme.2012.15.2.149.

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Michelis, Angela. "Identity, Freedom and Relationships of Responsibility in Hans Jonas’ Philosophy." Problemata 04, no. 1 (2013): 13–27. http://dx.doi.org/10.7443/problemata.v4i1.15890.

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17

Lundberg, Bruce N. "Hans Jonas on Technology, Mathematics and Human Nature." Journal of Interdisciplinary Studies 25, no. 1 (2013): 67–88. http://dx.doi.org/10.5840/jis2013251/24.

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The promise and perils of technology rightly provoke awe, thanks, and hope, but also the dread of man-caused natural and social disaster. Technology, and the remarkable mathematical view of nature upon which it is founded, are implicated in raging rifts among nations, rooted indiffering images of human nature, freedoms, and ends. The philosopher Hans Jonas achieved key insights into organic life in its relations to technology and mathematics, culminating in critical and cautionary calls for responsible use of technology. This essay explores Jonas' thought on mathematics, technology, and human

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Ariani, Vitria. "Industri Pariwisata Ditinjau dari Etika Tanggung Jawab Hans Jonas." Humaniora 4, no. 2 (2013): 1356. http://dx.doi.org/10.21512/humaniora.v4i2.3580.

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Ecology is a system of balance between the elements of nature and man. Man as an animal that thinks has the concept of moral and responsibility toward himself, man with another man, and man with nature surroundings. Harmony or disharmony realization of ecological values is a concept of how to realize the appreciation of human values and the ideal of human interaction with the nature. Social norms, ethical values and social systems, the communication between people with other people and the world must take place in a positive, sustainable, and harmonious way. Technology makes man exploit nature

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Dobrosavljev, Duška. "The public opinion: Escape from responsibility and guilt." Glasnik Advokatske komore Vojvodine 74, no. 9-10 (2002): 220–25. http://dx.doi.org/10.5937/gakv0208220d.

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The aim of the first part of the text public opinion: escape from responsibility and guilt is to raise the question: Do we and at which point we become guilty by avoiding our responsibility? Do we have right to remain silent even when we are faced with an extreme case of injustice? By determining concepts of responsibility and guilt, this text tries to outline some limits that must always be respected. The article particularly focuses on the role of people that are professionally occupied with humanities. The second part of the text deals with the widening of the concept of responsibility that

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Mantatov, Vyacheslav, and Larisa Mantatova. "Philosophical Underpinnings of Environmental Ethics: Theory of Responsibility by Hans Jonas." Procedia - Social and Behavioral Sciences 214 (December 2015): 1055–61. http://dx.doi.org/10.1016/j.sbspro.2015.11.704.

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21

Clavier, Paul. "Hans Jonas' Feeble Theodicy: How on Earth Could God Retire?" European Journal for Philosophy of Religion 3, no. 2 (2011): 305–22. http://dx.doi.org/10.24204/ejpr.v3i2.398.

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In this paper, we criticize Hans Jonas’ analogy between God’s power and the operation of physical forces. We wonder why, if omnipotence had proved to be “a self-contradictory concept”, does Jonas still need to invoke the occurrence of horrendous evils to support the view that “God is not all powerful”. We suggest that “God’s retreating into himself in order to give room to the world, renouncing his being and divesting himself of his deity” are beautiful but inconsistent metaphors of creation. Our central claim is that God’s alleged retirement, even if it were conceivable, would not the least d

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Dinneen, Nathan. "Precautionary discourse: Thinking through the distinction between the precautionary principle and the precautionary approach in theory and practice." Politics and the Life Sciences 32, no. 1 (2013): 2–21. http://dx.doi.org/10.2990/32_1_2.

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This paper addresses the distinction, arising from the different ways the European Union and United States have come to adopt precaution regarding various environmental and health-related risks, between the precautionary principle and the precautionary approach in both theory and practice. First, this paper addresses how the precautionary principle has been variously defined, along with an exploration of some of the concepts with which it has been associated. Next, it addresses how the distinction between the precautionary principle and precautionary approach manifested itself within the polit

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Clara C. Romero, Karina, and Richel L. Lamadrid. "Rethinking corporate social responsibility within the sustainability agenda." Journal of Global Responsibility 5, no. 2 (2014): 180–202. http://dx.doi.org/10.1108/jgr-06-2014-0023.

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Purpose – This investigation is guided by the following research questions: employing Hart and Milstein’s (2003) Sustainable Value Framework as analytic tool, what is the extent of the integration of sustainability focused strategies by Asian-based companies in their corporate social responsibility (CSR) initiatives? How can the ethics of responsibility of Hans Jonas help rethink the current understanding and doing of CSR in Asia towards achieving a truly responsible and sustainable corporate identity? Design/methodology/approach – This research uses Centering Resonance Analysis (CRA), which i

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Oviedo Sotelo, D. "Hans Jonas' works: the imperative of responsibility, for future generations and non-technocentrics." Revista Científica de la UCSA 5, no. 3 (2018): 69–79. http://dx.doi.org/10.18004/ucsa/2409-8752/2018.005(03)069-079.

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Melle, Ullrich. "Responsibility and the Crisis of Technological Civilization: A Husserlian Meditation on Hans Jonas." Human Studies 21, no. 4 (1998): 329–45. http://dx.doi.org/10.1023/a:1005405310169.

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Raynova, Yvanka B. "Phänomenologie als Antwort und Verantwortung. Von Husserl bis Derrida." Labyrinth 18, no. 1 (2016): 5. http://dx.doi.org/10.25180/lj.v18i1.43.

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Responsibility was always a key theme of Husserl and post-husserlian Phenomenology. This theme is related to Husserl's effort to give an answer, i.e. to offer a solution to the crisis of philosophy and the sciences. The article reconstructs the genesis and the successive development of the concept of responsibility in Husserl's work and its reinterpretation in the post-husserlian phenomenologies, especially those of Martin Heidegger, Jean-Paul Sartre, Hannah Arendt, Jan Patočka, Hans Jonas, Emmanuel Levinas, and Jacques Derrida.

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Diniz, Daniel Alves da Silva Lopes. "AS LIMITAÇÕES DAS ÉTICAS TRADICIONAIS E A FUNDAMENTAÇÃO DA ÉTICA DA RESPONSABILIDADE SEGUNDO HANS JONAS/The limitations of traditional ethics and the foundation of the ethics of responsibility according to Hans Jonas." Cadernos do PET Filosofia 3, no. 5 (2012): 2–14. http://dx.doi.org/10.26694/cadpetfil.v3i5.654.

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Embora elaborada principalmente na década de 1970 a ética de Hans Jonas permanece atual e é particularmente relevante pelo uso da metafísica em um contexto pós-moderno (algo inusitado e ousado) e por sua teoria dos valores que podem ser atribuídos ao ser e ao não-ser. Pretende-se aqui apresentar as limitações que Jonas detectou nas éticas tradicionais (judaico-cristã, kantiana, por exemplo) e analisar as soluções por ele propostas (notadamente heurística do medo e futurologia comparada). Compreender também a fundamentação de tais soluções (um dos maiores desafios da ética jonasiana). A pesquis

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Anderson, Nicholas Allen. "Hans Jonas on the perils of progress and the recovery of Metaphysical speculation." Pensando - Revista de Filosofia 11, no. 24 (2020): 85–99. http://dx.doi.org/10.26694/pensando.v11i24.11374.

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Hans Jonas’s establishment of an ethics of responsibility entails the simultaneous rejection of the modern notion of progress and the recovery of a form of “metaphysical speculation” that aids man in his search for an objective standard of value. Looking mostly at Jonas’s philosophical biology in The Phenomenon of Life and Mortality and Morality, this paper shows how Jonas’s thought on value judgments rests upon his critique of progress and science. The ethics of perfectibility and progress, Jonas shows, leads to a predicament in which the modern mind must navigate between the dangers present

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소병철. "From Historical Adventure to Historical Responsibility ― Focusing on Hans Jonas’ Response to Postmodern Challenge ―." Journal of Humanities, Seoul National University ll, no. 61 (2009): 253–75. http://dx.doi.org/10.17326/jhsnu..61.200906.253.

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Bangert, Armin. "Democratic majority principle in trouble?" TATuP - Zeitschrift für Technikfolgenabschätzung in Theorie und Praxis 29, no. 3 (2020): 50–55. http://dx.doi.org/10.14512/tatup.29.3.50.

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Due to a lack of religious or metaphysical orientation in modern Western societies, interpersonal conflicts of interest and value are solved under the premise of individuals acting rationally through the interaction on a free market and the formation of political majorities gaining legislative power. However, the legitimacy of this approach becomes increasingly questionable when it comes to sustainability conflicts. In view of this, Hans Jonas considered the possibility of the need to suspend democratic institutions in favor of a benevolent tyrant to avert a potential catastrophe. Since any fo

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De Villiers, DE. "Prospects of a Christian ethics of responsibility (Part 2): an assessment of three German versions." Verbum et Ecclesia 28, no. 1 (2007): 88–109. http://dx.doi.org/10.4102/ve.v28i1.99.

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In the article three versions of a Christian ethics of responsibility, developed by three German theologians, Wolfgang Huber , Johannes Fischer and Ulrich Körtner , in response to the philosopher Hans Jonas’ s introduction of the ethics of responsibility as a completely new and much needed ethical approach in the technological age, are analysed and assessed. The purpose is to assess the prospects of a Christian ethics of responsibility. An analysis shows the disparate nature of the three versions, but also reveals a number of ways in which responsibility can and should fundamentally qualify co

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Villiers, Etienne de. "Perspektiven einer christlichen Verantwortungsethik." Zeitschrift für Evangelische Ethik 51, no. 1 (2007): 8–23. http://dx.doi.org/10.14315/zee-2007-0104.

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AbstractWhat are the prospects of a Christian ethics of responsibility? In the article the versions of a Christian ethics of responsibility that have been developed since the nineteen eighties in dialogue with the philosopher Hans Jonas by the four Protestant theologians William Schweiker, Wolfgang Huber, Johannes Fischer and Ulrich Körtner, are critically discussed. It is pointed out that the disparity of their views is the main reason why a responsibility ethics school within Christian ethics could not have developed up till now. An attempt is made in the article to identify common denominat

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Musch, Sebastian. "Hans Jonas, Günther Anders, and the Atomic Priesthood: An Exploration into Ethics, Religion and Technology in the Nuclear Age." Religions 12, no. 9 (2021): 741. http://dx.doi.org/10.3390/rel12090741.

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This article investigates the ethical implications of the notion of an Atomic Priesthood, an artificially constructed religion built around the preservation of knowledge related to nuclear-waste storage by using the work of Hans Jonas (1903–1993) and Günther Anders (1902–1992). Building on Jonas’ The Imperative of Responsibility from 1979 and Anders’ The Outdatedness of Human Beings from 1956, this article participates in the debate regarding the ethics of the post-closure marking of nuclear-waste storage sites. Assuming that we have a moral obligation toward future generations, as Jonas argue

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Jung Kyul. "A Critical Review of Hans Jonas’ Responsibility Ethics -Focusing on Meta Ethics and Neuroscience Approach-." Journal of Ethics 1, no. 120 (2018): 185–210. http://dx.doi.org/10.15801/je.1.120.201806.185.

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Kapust, Antje. "Verantwortung angesichts humanbiologischer Herausforderungen." Labyrinth 18, no. 1 (2016): 114. http://dx.doi.org/10.25180/lj.v18i1.38.

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With the advancement of the new biotechnologies the problem of responsibility is becoming particularly acute. Instead of giving an own definition of responsibility, the author proposes to take it as a heuristic concept based on some Husserlian ideas developed in the Krisis. This ideas, which have some similarity with Jonas' principle of responsibility, are: first, responsibility as care for the vulnerable, second, responsibility in the context of a horizon of possibilities, and, third, responsibility for the own prerequisites as human being. By applying the hermeneutics of suspicion to some cu

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Welz, Claudia. "Gud og menneske – Skabelsesbegrebet i moderne jødisk tænkning." Dansk Teologisk Tidsskrift 77, no. 4 (2014): 276–96. http://dx.doi.org/10.7146/dtt.v77i4.105726.

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This article explores the meaning of the notion of ‘creation’ inthe Jewish tradition of the 20th century – both in regard to God as creatorand the human being as creature. With reference to Franz Rosenzweig,Margarete Susman and Hans Jonas, the first part of the articlefocuses on the question of whether God, after Auschwitz, can still beunderstood as an omnipotent and righteous creator of the All, while thesecond part investigates the human condition as described by HannahArendt and Emmanuel Levinas: what does it mean to be created as or inthe image of God? In particular, creaturely freedom and

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Larios, Joe. "Bringing Levinas Down to Earth." Environmental Philosophy 15, no. 2 (2018): 295–316. http://dx.doi.org/10.5840/envirophil201851069.

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This paper adds to the critical work on the relationship between Hans Jonas and Emmanuel Levinas by arguing that the experience of the face of the other can be made compatible with Jonas’s understanding of metabolism thus allowing for an extension of who counts as an other to include all organic life forms. Although this extension will allow for a broadening of ethical patients on one side, we will see that a corresponding broadening of ethical agents on the other side will prove to be more difficult owing to the exceptionality of the human being that they both maintain and believe is expresse

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Szary, Stefan. "Zagadnienie myślenia i odpowiedzialności w filozoficznej refleksji Hannah Arendt." Poznańskie Studia Polonistyczne. Seria Literacka, no. 37 (September 15, 2020): 75–89. http://dx.doi.org/10.14746/pspsl.2020.37.5.

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The problem of responsibility became, particularly in the second half of the twentieth century, one of the most important subjects of philosophical reflection. Many thinkers, including Martin Heidegger, Emmanuel Lévinas, Karl Jaspers and Hans Jonas, expressed their views about it. The evil of totalitarian systems became the main experience triggering discussion about responsibility. The reflection included in Hannah Arendt’s works is an important voice in the debate and it remains up-to-date despite the passage of time. Arendt demonstrated the multidimensional and dramatic character of respons

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Hassan, Robert. "Digital, ethical, political: Network time and common responsibility." New Media & Society 20, no. 7 (2017): 2534–49. http://dx.doi.org/10.1177/1461444817726331.

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The essay argues that a proper ethical foundation for the political processes underlying liberal democracy is unattainable in a globalized society made possible through networked computers – and the transformed relationship with temporality that is generated by them. The essay brings together the computer ethics of Norbert Wiener and the temporal ethics of Hans Jonas to show that both original visions for a better world are unrealizable in the unanticipated context of what is termed ‘network time’. The essay argues further that to develop an ethical basis for liberal democracy, digital logic a

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Safit, Ilan. "The Ethics of Survival: Responsibility and Sacrifice in Environmental Ethics." Phenomenology & Practice 7, no. 2 (2013): 78–99. http://dx.doi.org/10.29173/pandpr21169.

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The primary concern of environmental ethics pushed to the limit is the question of survival. An ethic of survival would concern the possibility of morality in an environmental crisis that promises humanity immeasurable damage, suffering, and even the possibility of species extinction. A phenomenological analysis of the question of moral response to such future catastrophe reveals—in Heideggerian fashion contra-Heidegger—that the very question positions us in a relation of responsibility towards a world and a humanity that lies beyond one’s reach and extends into the future. Responsibility, the

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Tibaldeo, Roberto Franzini. "The Heuristics of Fear: Can the Ambivalence of Fear Teach Us Anything in the Technological Age?" ETHICS IN PROGRESS 6, no. 1 (2015): 225–38. http://dx.doi.org/10.14746/eip.2015.1.9.

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The paper assumes that fear presents a certain degree of ambivalence. To say it with Hans Jonas (1903-1993), fear is not only a negative emotion, but may teach us something very important: we recognize what is relevant when we perceive that it is at stake. Under this respect, fear may be assumed as a guide to responsibility, a virtue that is becoming increasingly important, because of the role played by human technology in the current ecological crisis. Secondly, fear and responsibility concern both dimensions of human action: private-individual and public-collective. What the ‘heuristics of f

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Tibaldeo, Roberto Franzini. "Heurystyka strachu. Czy ambiwalencja lęku może być dla nas pouczająca?" Filozofia Publiczna i Edukacja Demokratyczna 4, no. 1 (2018): 68–86. http://dx.doi.org/10.14746/fped.2015.4.1.4.

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The paper assumes that fear presents a certain degree of ambivalence. To say it with Hans Jonas (1903-1993), fear is not only a negative emotion, but may teach us something very important: we recognize what is relevant when we perceive that it is at stake. Under this respect, fear may be assumed as a guide to responsibility, a virtue that is becoming increasingly important, because of the role played by human technology in the current ecological crisis. Secondly, fear and responsibility concern both dimensions of human action: private-individual and publiccollective. What the ‘heuristics of fe

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Ferkiss, Victor. "Technology and a Metaphysics of Responsibility - Hans Jonas: The Imperative of Responsibility: In Search for an Ethics for the Technological Age. Translated by Hans Jonas with the collaboration of David Herr. (Chicago: The University of Chicago Press, 1984. Pp. xii + 255. $23.00.)." Review of Politics 47, no. 2 (1985): 288–89. http://dx.doi.org/10.1017/s0034670500036755.

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Fossa, Fabio. "Nihilism, Existentialism, – and Gnosticism? Reassessing the role of the gnostic religion in Hans Jonas’s thought." Philosophy & Social Criticism 46, no. 1 (2019): 64–90. http://dx.doi.org/10.1177/0191453719839455.

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Late antique Gnosticism and Heidegger’s Existentialism are usually counted among the main theoretical targets of Hans Jonas’s philosophy of life and responsibility, since they are supposed to share the dualistic and nihilistic attitude the philosopher deemed most mistaken and pernicious. In particular, Gnosticism is commonly understood as the exact opposite of what Jonas strove to accomplish in his work. However, I think it is simplistic to relegate Gnosticism to a merely antagonistic role in the development of Jonas’s philosophy. My claim is that Gnosticism, being a non-nihilistic form of dua

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Pucko, Zygmunt. "Death as a global annihilation of life in the perspective of Hans Jonas’s ethics of responsibility." Progress in Health Sciences 2 (December 24, 2019): 43–47. http://dx.doi.org/10.5604/01.3001.0013.7224.

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The phenomenon of death is an issue which was very frequent in philosophy. However, almost all reflections on this subject were usually from the anthropocentric perspective. In the cognitive horizon, for example, the issue of the essence of death was investigated, human helplessness was discussed in its face, models of existential attitude towards inevitability were constructed. This anthropocentric attitude changed only in the second half of the twentieth century in the result of the ecological crisis. From then on, in the philosophical debate, not only is discussed the death of a man but als

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Oliveira, Eduardo José Lima de. "O LUGAR DAS EMOÇÕES E DOS AFETOS NA ÉTICA DA RESPONSABILIDADE DE HANS JONAS: UM CONTRASTE COM A PERSPECTIVA EMOTIVISTA/The place of emotions and affections in Hans Jonas’s ethics of responsibility: a contrast with the emotivism perspective." Cadernos do PET Filosofia 3, no. 5 (2011): 33–40. http://dx.doi.org/10.26694/cadpetfil.v3i5.622.

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Mediante o assustador avanço da técnica e da ciência todas as éticas que até então estão relacionadas com este fenômeno não dão mais conta de resolver determinadas questões, pois todas as propostas éticas tradicionais são insuficientes (não inúteis) pelo fato de serem ou antropocêntricas ou imediatistas em si. O Princípio Responsabilidade que Jonas propõe visa preencher estes espaços que estas éticas tradicionais não conseguem preencher. Tomando essa proposta como referencial é que este trabalho se empenha em destacar o lugar das emoções e dos afetos dentro deste novo agir como sendo um dispos

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Rodríguez, Gloria Amparo, and Iván Vargas-Chaves. "Participation in Environmental Decision Making as an Imperative for Democracy and Environmental Justice in Colombia." Mediterranean Journal of Social Sciences 9, no. 6 (2018): 145–55. http://dx.doi.org/10.2478/mjss-2018-0170.

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Abstract Restrictions on the scope of government action by forcing authorities to act exclusively to the extent permitted by law are a guarantee against abuses of power when authorities’ decisions have environmental implications. Such control ensures that this becomes a reality because it provides a way by which to overcome administrative inefficiency and avoid departure from the essential aims of public institutions. Environmental commitment is necessary for denationalization of the state; it appears as a subsidiary to the initiative and participation of citizens, which, by shifting functions

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Brinkmann, Svend. "Psychology as a science of life." Theory & Psychology 30, no. 1 (2019): 3–17. http://dx.doi.org/10.1177/0959354319889186.

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William James famously defined psychology as the science of mental life. Much ink has since been spilled over the concept of the mental, but less so over the notion of life. In this article, I argue that psychologists should address life as an equally important concept. First, I briefly articulate Aristotle’s idea of the soul (or mind) as a life principle. Second, I argue with reference to Wittgenstein that the division between the living and non-living is more basic and important than that between mind and matter. Third, I introduce the work of the philosopher Hans Jonas, who made the phenome

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Chorianopoulou, Maria K. "Genetic engineering and gene manipulation: the right (of future generations) to surprise." Ηθική. Περιοδικό φιλοσοφίας, no. 13 (January 28, 2021): 22. http://dx.doi.org/10.12681/ethiki.25964.

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Genetic engineering is currently at the forefront of biotechnological innovation and aspires to change once and for ever the way we understand and handle human nature. Especially the growth of Eugenics makes us visualise a different world, where humanity will not only dispense itself from the detrimental gene mutations that are accountable for fatal illnesses, but will also ameliorate through prenatal gene manipulation. In the first part of this paper, I will introduce the responsibility-oriented morality of Hans Jonas, who supports vividly all efforts of negative Eugenics but seems sceptical

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Gorbunov, Svyatoslav Sergeevich, and Natalya Petrovna Pugacheva. "From Traditional the Ethics of Neighbor to the Ethics of Reverence for Life: The Unfinished Step (A. Schweitzer, H. Jonas, S. Donnelley)." Ethical Thought 20, no. 2 (2020): 145–53. http://dx.doi.org/10.21146/2074-4870-2020-20-2-145-153.

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This is a preface to the translation of one of Albert Schweitzer’s major works, Philosophy and Animal Welfare Movement (Philosophie und Tierschutzbewegung), included in the modern “canon” of Schweitzer’s texts on the reverence for life. We analyzed the development of the ethical thought from the traditional ethics of attitude towards fellow beings through the principle of reverence for life to the modern ethics of life, as outlined in Schweitzer’s works and those of his followers. Our main tasks were to comprehend modern versions of humanism, the ethics of responsibility and the ethics of lif

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