Vico's fantasia abhors partial vision, and the great mathematician and astronomer Henri Poincare is on his side when he observes in his Last Essays that in
questions of ethics science alone can not suffice because it «can see only one part of man, or, if you prefer, it sees everything but it sees everything from the same angle.»
Not exact matches
Today, we all sit at the base
of the genomic Tree
of Knowledge, facing
questions — sometimes urgent ones —
of ethics, health,
science, and personal choice.
Pastors and mentors will
of course feel compelled to offer guidance and prayer as young adults navigate the tricky terrain
of sexuality, but they should not be deceived into thinking that the all the
questions about faith,
science, technology, religious pluralism, politics, justice, equality, and
ethics emerging from the Millennial generation are related to sex and can be solved by abstaining from it.
Our survey
question about the «most important» way that theology meets
science offered three options: theology 1) gives meaning, 2) defends the biblical account
of creation or 3) provides
ethics.
The answer is simple: do the opposite
of what catholics want because you can always expect to find them on the wrong side
of any
question regarding
ethics and morals, especially if
science is involved or it shows them to be evil.
Leibowitz's key claim, Warren Harvey indicates, is that «in Judaism,
questions of ethics, politics,
science, or history have no value whatsoever except insofar as they might be means to the service
of God in accordance with the Torah and the commandments, that is, in accordance with the Halakhah.»
The other
questions are not things to be answered by
science, that is the realm
of philosophy, namely
ethics.
An artificial intelligence innovator and a professor
of moral theology and
ethics cast a unique light on profound
questions concerning how we as humans experience the world, think and relate to technology at a public lecture sponsored by the American Association for the Advancement
of Science Dialogue on
Science,
Ethics, and Religion (DoSER).
Its tasks are to reflect different standpoints in the scientific and public discussion
of life
science issues, to develop ideas how to involve citizens, and to give policy advice on
ethics questions surrounding new developments in the life
sciences.
Or we could use literature as a way to explore some
of the
questions about design and
ethics that arise in the work
of science.
Retaining an explicit emphasis in the new standards on including «opportunities for students to study relationships among
science, technology, and society» (Hicks et al., 2014, Table 1) would open the door to consideration
of a set
of issues that every future teacher ought to be thinking about, for example, the power relationships enacted online as manifest through sexism, racism, anti-Semitism, and homophobia; the quality
of the discourse and information that circulates there and the effects
of rumor on reputation; notions
of public and private in a digital age; cyber bullying and suicide; copyright and plagiarism;
ethics and professional responsibilities related to social media; and a host
of other topics and
questions that a critical media literacy approach could raise regarding technology and citizenship education.
While
science addresses the
question of what can be done with animals to produce food and fiber,
ethics addresses the
question of what «ought» to be done.
Mary Shelley's «Frankenstein» celebrated its 200th birthday this week with a two - part symposium focused on
questions of science,
ethics and responsibility.
Framing
questions of economics,
ethics and other aspects
of policy as «
science issues» does no favor for either
science or politics.
His work, determination, and
ethics were all directed at answering
questions in the skeptical method that is true
science: the antithesis
of the efforts
of all those who challenged and tried to block or denigrate him.
Spectrum: The e-mail scandal obviously raises basic
questions about the culture and
ethics of science as it was being practiced at East Anglia, but tell me this: In what you've seen, is there any evidence that the temperature record was seriously distorted, or is there evidence
of outright fraud?
That
question is this: when you choose the profession
of science aren't you really choosing an ethical system that says «honesty does trump all other values» That is we know the field
of ethics is littered with all sorts
of interesting dilemmas (mostly around lying) And we know that ethical well meaning people come down on all sides
of this
question.
I note that you evade the
question of the
ethics of making what selected scientists say amongst themselves, however obtained, an issue, rather than the preeminence
of results
of published
science and it's conclusions.