Sentences with phrase «humans for ethics»

AI doesn't play fair, it can't make moral decisions, and it relies entirely on humans for ethics.

Not exact matches

When university - based researchers conduct any kind of research on human beings, they are required to adhere to pretty strict standards for research ethics.

Running through Christianity is a consistent ethic of respect for human life and dignity, and both parties fail in this regard.

Enter the ethics of Peter Singer, an Australian philosopher recently appointed to a professorship of Bioethics at Princeton's Center for Human Values.

First, it is not only the Judeo - Christian ethic that provides a foundation for the protection of human life.

Huntington, for example, contends that «far more significant than the global issues of economics and demography are problems of moral decline», an «increase in antisocial behavior», decay of family structures, weakening of the «work ethic», and decreasing commitment to intellectual activity.12 Similarly Brzezinski refers to a current global crisis of spirit which has to be overcome if the human race is to regain some control over its destiny.

The second principle for a sexual ethic is that we have to speak of sex, as of every aspect of human life, in a double way, from the standpoint of essential created goodness, and the distortion produced by sin.

With the changing demographics in America, including the racial and ethnic, socioeconomic, immigration, and biblical justice challenges of our day, it is more important than ever for people of color to have safe places to live authentically, serve humbly, and use their influence and experiences to shape our theology (what we know and believe about God) and our praxis (the ethics of our human behavior or what we actually do).

The second gain is to see that the meaning of love expressed in the life of Jesus becomes the basis of an ethic for human relationships.

A global ethic demands that every human being be treated humanely, that a culture of non-violence and respect for life be found, that a culture of solidarity and a just economic order be submitted, that truth and tolerance be instigated and that a culture of equal rights and partnership between men and women be found.

The most powerful tools available to us for teaching the ethic of eco-justice are these stories built upon the analogy between human oppression and nature's oppression, between the human struggle for liberation and nature's struggle for fulfillment.

Recognizing that the concerns of animal rightists pertain for the most part to animals subjected to human captivity, Birch and Cobb demonstrate that these concerns can be combined with those of the land ethicist into a single environmental ethic.

Berry's ideas for a more functional economy are strongly influenced by those of naturalist Aldo Leopold, who outlined in his essay «A Land Ethic» principles that should guide human - earth relationships.

It may be worth emphasizing that the substantive principle of justice in a teleological ethic (or, for that matter, any ethic at all) is invalid unless it consistently implies the formative human rights of communicative respect.

With more and more attention necessarily riveted on matters of morality and ethics, it is hardly a surprise that we ask about moral content as a measure of the meaning of any God - talk, and test the potency of faith claims by the difference they make for human well - being and the well - being of the wider creation.

Through the two hemispheres of the human brain, each making distinctive contributions to human activity, a fresh way is provided for comprehending the traditional tension between faith and reason, ecstasy and ethics, eros and agape.

Second, we must use the vast ethical and conceptual resources of the Judeo - Christian tradition to develop a God - centered ecological ethic which accounts for the sacredness of the earth without losing sight of human worth and justice.

According to Leopold, the basic source of knowledge for a land ethic is the biotic pyramid of which the human species is a part:

In Christian Scripture and tradition, then, we find an ethic of care for strangers that renders precarious the protection of daughters; an ethic of chastity — laden with innuendos of pleasure, lust and pride — that renders precarious the moral standing and human rights of women; and an ethic of Christian duty that renders precarious the basic safety of wives.

A doctrine of creation that gives theological justification to human rights; the history of exodus and covenant; the ministry of Jesus Christ; the ethic of care for the stranger; and the stories of women in the Bible are all fruitful resources for liturgies of healing and for the work of securing justice.

T. H. Irwin has carefully explicated the metaphysical basis for Aristotle's ethics wherein, it must be admitted, the desire for the final good is part of the human pattern of activity (EAF).

Because virtue ethicists tend to trace their lineage back to Aristotle, when they discuss the connection between ethics and metaphysics they also tend to do so in Aristotelian terms, specifically in terms of a natural teleology that tries to determine which functional properties are essential for a full human life.

Here's a quote from William Stringfellow's book, An Ethic for Christians and Other Aliens in a Strange Land: ``... the basic conflict among all principalities remains, though it be subdued or concealed for awhile, because the only morality governing each principality is its own survival as over against very other principality, as well as over against human beings and, indeed, the rest of Creation.

There is no room for logic of human values and rationally founded ethics.

Reinhold Niebuhr is less dualistic in that he stresses the relevance of love as an «impossible possibility» to every human situation, but he warns so continually against a sentimental substitution of love for the requirements of justice that the major impact of his thought is a dichotomy in which again justice, and not love, is the determining principle of social ethics.

On the contrary, love as a principle of social ethics implies that distribution and organization of power which can offer the foundation for free and constructive human relations.

A general summary was provided by ethics experts who testified before then - Congressman Albert Gore's Committee on Science and Technology in 1982: (1) Though risks in experimentation are inevitable, a strong bias toward the sacredness of human life requires the highest regard for the patient or subject.

For the liberals the great truths of religion and ethics are timeless and eternal, though it is only within human history that they are realized, and only in concrete historical processes that they are given clear expression.

Nicholas Berdyaev the Russian philosopher was most critical of the traditional Christian ethics which confined itself to the ethics of law and ethics of grace and ignored the ethics of creativity, while secular modernity to which Christian modernism succumbed, elevated the human vocation of creativity as supreme and as capable by itself of solving the problem of destructivity within it without the need of grace and even of law in the long run Anthropology got perverted on all sides by converting Creation into an order of static laws which are only to be obeyed and perfected by grace in Catholic thought and by getting validated for collective existence without criticism but to be rejected as totally irrelevant in the realm of existence in grace in Protestant thought.

In this sense, Aquinas is properly called the «first Whig» because his ethics and his politics did lay claims upon the future, did inspire, down the ages, a search for political institutions worthy of the rational, consensual dignity of humans.

Politics is short - sighted, and any lasting victory for an ethical form of society requires that we nurture and develop theoretical insight into the foundations of human nature and ethics.

The inquiry for logos in ethics is the search for the principles which are required for human relationships.

For one thing, in a Jewish context «ethics» covers a much wider swath of human behavior than what most people think of when they use ethical categories.

The lack of attention by deep ecologists to the relations of human beings to individual nonhuman subjects is connected with their distaste for ethics as usually understood.

globalisation with a human face, global citizenship, sustainable development, good governance, consensus - building, global ethic, cultural diversity, cultural liberty, dialogue among civilizations, quality of life, quality education, education for all, right to choose, informed choice, informed consent, gender, equal opportunity, empowerment, NGOs, civil society, partnerships, transparency, bottom - up participation, accountability, holism, broad - based consultation, facilitation, inclusion, awareness - raising, clarification of values, capacity - building, women's rights, children's rights, reproductive rights, sexual orientation, safe abortion, safe motherhood, enabling environment, equal access, life skills education, peer education, bodily integrity, internalisation, ownership, bestpractices, indicators of progress, culturally sensitive approaches, secular spirituality, Youth Parliament, peace education, the rights of future generations, corporate social responsibility, fair trade, human security, precautionary principle, prevention...

It suggests that, in addition to the contempt shown for human life in these practices, they are also very bad medicine: «One is struck by the fact that, in any other area of medicine, ordinary professional ethics would never allow a medical procedure which involved such a high number of failures and fatalities» (DP 15).

In the same way, as I argued in the introduction to Stepping Stones to a Global Ethic, the contemporary concern for human rights, even if expressed in the thought forms of the Enlightenment, is grounded in faith traditions.28

Since every creature, not only humans, is a subject with intrinsic value, this leads to an ethic of high responsibility of caring for the world.

An example of this Christian schizophrenia is the embarrassment caused to the World Council of Churches by a report of one of its consultations on the need for a non-anthropocentric ethic, and in particular the need for Christian concern for oppressed animals, especially those used for human purposes.

Building on this convergence between reason and revelation, such thinkers as Aquinas developed an elaborate virtue ethics to outline what further perfections are possible and desirable for human nature, especially under the aid of grace.

10 Certain recent discussions of environmental ethics, dealing with «respect for nature» (where nature is not necessarily limited to the realm of living things), reflect some affinities with Hall's ideas on «deference» and seem to pose a challenge to my suggestion that the pursuit of power over nature should be criticized primarily in terms of its negative effects on human values and experiences.

Unless there really is moral obligation, it will not be a form of natural law, and unless the immediate ground for that obligation is the metaphysical structure that makes a being human, the theory in question will not amount to natural law but an ethics of some other sort, whether divine command, Kantian deontology, utilitarianism, or something else.

Important as this struggle for relative justice is, it betrays the inadequacy of human ethics and human goodness to establish a righteous order.

Schweitzer holds that the ethic of respect for life is based on the human will to live and that it follows we should respect the will to live wherever it exists.

In our corporate consumerist American culture which celebrates hedonistic materialism and where aggression and a lack of ethics often results in short term economic gain [at the expense of long - term sustainability], taking a public stand for universal human values is likely to result in the end of career advancement or even job loss.

Rather, it is a mistake to follow the way the report invites us to think about human sexuality because it, like a great deal of Protestant and secular thought, assumes that the basis for any ethics of sex involves an interpretation of «wholesome interpersonal relations.»

Love is not realizable until the social alienation of human beings in a class society is overcome and classless society emerges, for which, of course, the ethics of power - politics of class - struggle with its denials of love is to be followed.

For a system of ethics presupposes the existence of the world and of the human race under the conditions of this world as they are known to us.

My thesis is that the many visions of perfection are more or less the same or at least analogical, and therefore if each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue at depth on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.

Love is not realizable until the social alienation of human beings in class - society is overcome and classless society emerges, for which of course the ethics of power - politics of class - struggle with its denials of love is to be followed.