Relevant bibliographies by topics / Human genetics – Philosophy

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Human genetics – Philosophy'

Author: Grafiati
Published: 10 March 2023

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Journal articles on the topic "Human genetics – Philosophy"

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BUITRAGO, ELIAS. "GENÓMICA Y COMPUTACIÓN: UNA VISIÓN DESDE LA FILOSOFÍA DE LA TECNOLOGÍA." Pensamiento Republicano 8 (January 31, 2018): 109–15. http://dx.doi.org/10.21017/pen.repub.2018.n8.a36.

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This paper presents some reflections of the author, bounded from the point of view of the philosophy of technology, in relation to the role played by computer science in current research in human genetics. The initial question, which arises as a structuring framework is the following: Can a relationship be derived between the philosophy of technology and new research in the field of computational genomics? Topics such as the notions about computer ethics raised by Mitcham and Zimmerli are discussed, as well as the bioethical questioning posed by genetic responsibility.
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Turkheimer, Eric. "Genetics and Human Agency: The Philosophy of Behavior Genetics Introduction to the Special Issue." Behavior Genetics 49, no. 2 (March 2019): 123–27. http://dx.doi.org/10.1007/s10519-019-09952-z.

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Anderson, Gwen, and Mary Varney Rorty. "Key Points for Developing an International Declaration on Nursing, Human Rights, Human Genetics and Public Health Policy." Nursing Ethics 8, no. 3 (May 2001): 259–71. http://dx.doi.org/10.1177/096973300100800310.

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Human rights legislation pertaining to applications of human genetic science is still lacking at an international level. Three international human rights documents now serve as guidelines for countries wishing to develop such legislation. These were drafted and adopted by the United Nations Educational, Scientific and Cultural Organization, the Human Genome Organization, and the Council of Europe. It is critically important that the international nursing community makes known its philosophy and practice-based knowledge relating to ethics and human rights, and contributes to the globalization of genetics. Nurses have particular expertise because they serve in a unique role at grass roots level to mediate between genetic science and its application to public health policies and medical interventions. As a result, nurses worldwide need to focus a constant eye on human rights ideals and interpret these within social, cultural, economic and political contexts at national and local levels. The purpose of this article is to clarify and legitimate the need for an international declaration on nursing, human rights, human genetics and public health policy. Because nurses around the world are the professional workforce by which genetic health care services and genetic research protocols will be delivered in the twenty-first century, members of the discipline of nursing need to think globally while acting locally. Above all other disciplines involved in genetics, nursing is in a good position to articulate an expanded theory of ethics beyond the principled approach of biomedical ethics. Nursing is sensitive to cultural diversity and community values; it is sympathetic to and can introduce an ethic of caring and relational ethics that listen to and accommodate the needs of local people and their requirements for public health.
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Bandelt, Hans-Jürgen. "The epic journey of human genetics." Endeavour 29, no. 1 (March 2005): 6–7. http://dx.doi.org/10.1016/j.endeavour.2005.01.003.

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Anderson, W. French. "Genetics and Human Malleability." Hastings Center Report 20, no. 1 (January 1990): 21. http://dx.doi.org/10.2307/3562969.

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Blasszauer, Bela, and Andrew Czeizel. "Human Genetics in Hungary." Hastings Center Report 20, no. 6 (November 1990): 39. http://dx.doi.org/10.2307/3563427.

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Gabel, Isabel. "From evolutionary theory to philosophy of history." History of the Human Sciences 31, no. 1 (December 27, 2017): 3–18. http://dx.doi.org/10.1177/0952695117741042.

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Well into the 1940s, many French biologists rejected both Mendelian genetics and Darwinism in favour of neo-transformism, the claim that evolution proceeds by the inheritance of acquired characteristics. In 1931 the zoologist Maurice Caullery published Le Problème d’évolution, arguing that, while Lamarckian mechanisms could not be demonstrated in the present, they had nevertheless operated in the past. It was in this context that Raymond Aron expressed anxiety about the relationship between biology, history, and human autonomy in his 1938 Introduction à la philosophie de l’histoire: essai sur les limites de l’objectivité historique, in which he rejected both neo-Kantian and biological accounts of human history. Aron aspired to a philosophy of history that could explain the dual nature of human existence as fundamentally rooted in the biological, and at the same time, as a radical transcendence of natural law. I argue that Aron’s encounter with evolutionary theory at this moment of epistemic crisis in evolutionary theory was crucial to the formation of his philosophy of history, and moreover that this case study demonstrates the importance of moving beyond the methodological divisions between intellectual history and history of science.
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Romanov, S. V. "Strategies of Human Self-Development in Ancient Philosophy." Siberian Journal of Philosophy 19, no. 2 (October 21, 2021): 145–57. http://dx.doi.org/10.25205/2541-7517-2021-19-2-145-157.

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The aгticle is devoted to understanding the practices of human self-development in the philosophical and educational conceptions of antiquity. The close connection of self-development and philosophy is aгgued for. А special place is given to the study of the phenomenon of self-knowledge as а necessary foundation for the development and formation of а life stгategy. Self-development as а phenomenon of human existence was not considered as а special object, therefore it has theoretical significance in the philosophy of education.
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CAPRI, M. "The Genetics of Human Longevity." Annals of the New York Academy of Sciences 1067, no. 1 (May 1, 2006): 252–63. http://dx.doi.org/10.1196/annals.1354.033.

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Xia, Qianghua, and Struan F. A. Grant. "The genetics of human obesity." Annals of the New York Academy of Sciences 1281, no. 1 (January 29, 2013): 178–90. http://dx.doi.org/10.1111/nyas.12020.

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Dissertations / Theses on the topic "Human genetics – Philosophy"

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Kodimattam, Joseph George. "Molding a Better Humanity? Ethical Implications of Human Genetic Modifications for Enhancement." Thesis, Linköping University, Centre for Applied Ethics, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-12266.

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The study analyzes the ethical implications of human gene transfer technology for enhancement. Although human gene transfer technology is widely accepted on therapeutic grounds the non-therapeutic use of gene transfer technology remains to be a gray zone for moral deliberation. The present discussion addresses several ethical issues concerning the impacts of human gene transfer technology on individuals, the society, and future people. Accordingly, the study examines major ethical issues concerning the use of human gene transfer technology in general and genetic enhancement in particular, and reliability of the putative demarcation between therapy and enhancement, and further proposes ethical guidelines for non-therapeutic application of human gene transfer technology. A special attention is given to three major ethical issues, such as our obligation to future generations, problems concerning justice, fairness, and equality, and the problem of uncertainty.

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Libengood, James. "At the Intersection of Human Agency and Technology| Genetically Modified Organisms." Thesis, University of South Florida, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=1605055.

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Since the Neolithic period and the rise of agriculture along Mesopotamia’s “Fertile Crescent,” greater societies have formed thus requiring laws and governance to ensure their continued preservation. The Babylonian Code of Hammurabi is one such example of how agricultural technologies directly created new social and institutional structures in codifying slavery into law, or how mercantile transactions are to be conducted. Similarly, GMOs are the result of modern agricultural technologies that are altering laws and society as a result of their implementation. This transformation informs the central inquiries of my research question: Why are GMOs necessary, and what influences do they have on the project of human rights? As our age is defined by the products of bioluminescent – or glow-in-the-dark – cats and goats that can excrete spider silk proteins from their mammary glands, these questions become essential. I conclude that the technology does not, at least conceptually, conflict with or undermine human rights. Instrumental reason has firm limitations in biological applications as well as conflict with its inherent anarchical nature. We are now compelled to question the utility of genetic engineering and if it merely places humanity into another precarious “arms race” with weeds and pests, in addition to the pressure of maintaining current dependencies of petrochemicals, fertilizers, and continued observations of ecological homeostasis.

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Perbal, Laurence. "Gènes et comportements: au-delà de l'inné et de l'acquis." Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210350.

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Le contexte historique et épistémologique de l’émergence de la génétique des comportements en tant que discipline trouve ses racines dans différentes disciplines biologiques :la génétique, la biologie de l’évolution et la biologie moléculaire. Ces dernières font partie du paradigme néodarwinien moléculaire. De cette origine, elle a hérité deux grands domaines de recherche, la génétique quantitative et la génétique moléculaire. Ils ont chacun des objectifs et des méthodologies différents. Les études concernant l’intelligence, les comportements agressifs, les comportements addictifs et l’orientation sexuelle permettent notamment d’illustrer ces différences. Elles permettent également de faire un état des lieux des recherches menées dans ce domaine parfois hautement polémique. En fait, la génétique des comportements est marquée par deux ères épistémologiques, l’ère génomique qui a débuté dans les années 1980 et l’ère post-génomique, qui comme son nom l’indique, lui succède dès le début des années 2000. Les résultats apportés par l’ensemble de ces recherches imposent une conclusion, les approches théoriques et techniques phares de l’ère génomique sont insuffisantes à rendre compte de la complexité des phénomènes développementaux liés aux comportements. L’ère post-génomique tente donc de combler les faiblesses de l’ère précédente. Ainsi, la biologie développementale revient au premier plan et ce retour est souhaité depuis longtemps par un courant philosophique majeur né dans les années 1990, la Developmental Systems Theory. L’ère post-génomique est également caractérisée par un pluralisme pragmatique, à la fois théorique et expérimental. La nécessité de multiplier les modes d’appréhension des comportements s’impose car leur complexité intrinsèque est reconnue et tend à être assumée. Les résultats plus récents apportés par les recherches sur l’intelligence, les comportements agressifs, addictifs et l’orientation sexuelle illustrent cette évolution épistémologique. L’opposition entre inné et acquis échoue à rendre compte de la complexité et du dynamisme développemental des phénotypes comportementaux./ The historical and epistemological context of the birth of behavioral genetics as a discipline has its roots in different biological domains: genetics, evolutionary biology and molecular biology. They are parts of the molecular neo-Darwinian paradigm. From this multiple outset, behavioral genetics has inherited two major areas of research, quantitative genetics and molecular genetics. They each have different purposes and methodologies. The study of researches on IQ, aggressive behaviors, addictive behaviors and sexual orientation illustrate these differences. It also permits to make an overview of results provided in this field that is sometimes highly controversial. In fact, behavioral genetics is marked by two epistemological eras, the genomic era that began in the 1980s and the postgenomic era that began by the early 2000s. The results provided by all these researches lead to one conclusion, the theoretical and technical approaches of the genomic era is insufficient to show the complexity of developmental phenomena associated with behaviors. The postgenomic era attempts to correct the weaknesses of the previous era. Thus, developmental biology comes back in the foreground and the necessity of this return has been defended by a major philosophical theory born in 1990, the Developmental Systems Theory. The postgenomic era is also characterized by a theoretical and experimental pragmatic pluralism. The complexity of the developmental patterns of behaviors is recognized and tends to be assumed. The latest results produce by researches on IQ, aggressive behaviors, addiction and sexual orientation illustrate these epistemological changes. The opposition between nature and nurture fails to properly apprehend the developmental dynamism of behavioral phenotypes.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
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West, Jessica. "Ability and Abnormality." UNF Digital Commons, 2016. https://digitalcommons.unf.edu/etd/638.

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This thesis addresses questions relating to perceptions of abilities and abnormalities found in everyday life. Abilities in this paper range from a total lack of ability to function in extreme disability to a level of ability expected by society to enhanced and radically enhanced abilities and their place in the realm of abnormality. We begin by establishing the differences between abilities and enhancements. Following this is a discussion regarding the ethical concerns of human enhancement. After this we turn to a discussion of abnormality and the social experience of abnormality. These discussions lead into establishing a basis for how many abilities are considered abnormal. This is then followed by a discussion that specifically addresses whether or not individuals who voluntarily undergo non-therapeutic enhancement may be subject to oppressive measures.
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Mesbah, Ali. "Human cognitive development in the transcendental philosophy of Ṣadr al-Dîn Shîrâzî and the genetic epistemology of Jean Piaget." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22608.

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Human cognitive development is a matter of interest for different disciplines among which are philosophical epistemology and cognitive psychology. Shi razi (Mulla Sadra), a Muslim philosopher, deals, among other issues, with the problem of human cognitive development through his 'Irfani -philosophical methodology on the basis of the principles of his philosophy. These principles are the principality and gradation, tashki k, of existence and substantial motion through which Shi razi relates cognitive development to the existential progress of the human being. Piaget from the Western tradition of cognitive psychology focuses his work on the problem of human cognitive development, investigating the issue through a semi-experimental methodology and interpreting his findings on the basis of the principles of genetic epistemology, namely, the analogy between cognitive and physical organisms in terms of assimilation, accommodation and equilibrium. These two perspectives are studied and compared in this thesis with respect to their underlying principles, their scopes and methodologies. Finally, a multi-disciplinary approach is proposed for the study of human cognitive development.
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Leite, Marcelo. "Biologia total : hegemonia e informação no genoma humano." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280489.

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Orientador: Laymert Garcia dos Santos
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-05T01:28:26Z (GMT). No. of bitstreams: 1 Leite_Marcelo_D.pdf: 18137235 bytes, checksum: d2ccf296709649c706ae95e568a4a4e8 (MD5) Previous issue date: 2005
Resumo: A tese central deste trabalho é que a aceitação pública despertada pelo Projeto Genoma Humano só se explica pelo uso político e retórico de um determinismo genético crescentemente irreconciliável com os resultados empíricos da pesquisa genômica atual. A complexidade verificada no genoma humano e em suas interações com o meio desautoriza a manutenção de uma noção simples e unidirecional de causalidade, contrariamente ao pressuposto na idéia de gene como único portador de informação, esteio da doutrina do determinismo genético. Um complexo de metáforas informacionais e/ou lingüísticas continuo vivo nos textos publicados por biólogos moleculares na literatura científica, notadamente nos artigos veiculados nos periódicos de alto impacto Nature e Science de 15 e 16 fevereiro de 2001, respectivamente. Tais metáforas inspiram um tipo de discurso ambíguo que modula nuances variadas de retórica determinista, conforme se dirija aos próprios pares ou ao público leigo" O campo da genômica ainda está longe de rejeitar a conjunção problemática das noções de gene pré-formacionista e de gene como recurso desenvo/vimenta/ na base da metáfora do gene como informação. Essa fusão inspirada pela terminologia cibernética propicia uma versão asséptica de gene, distanciada da natureza, puramente sintática, móvel e virtual o bastante para circular desimpedida nos circuitos de produção de valor como recurso genético passível de garimpagem e de patenteamento. Críticos dã tecnociência devem desafiar o campo da genômica a reformular drasticamente as metáforas que dão suporte a seu programa hegemônico de pesquisa
Abstract: The central thesis of this work is that the public support generated for the Human Genome Project and the hype surrounding it can be explained only by the political and rhetorical uses of genetic determinism, a notion which increasingly cannot be reconciled with the empirical results of on-going genomic research. The complexity that has been uncovered in the human genome and in its interactions with the environment implies that a simple and unidirectional notion of causality cannot be maintained, contrary to a presupposition of the idea of the gene as the sole carrier of iliformation, an idea that contributes to sustain the doctrine of genetic determinism. A complex of informational and/or linguistic metaphors lives on in the texts published by molecular biologists in the scientific press, most notably in the issues published February 15thand 16thof 2001 ofthe high impact journals Nature and Science, respectively. These metaphors generate an ambiguous type of discourse that modulates various nuances of deterministic rhetoric, depending on whether it addresses peers or the lay publico The field of genomics is still a long way ITom rejecting the questionable conflation of the notions of gene as preformation and gene as developmental resource which underpins the metaphor of gene as information. This conflation inspired by cybernetics terminology enables an aseptic version of the gene, separated ITom nature, portable and virtual enough to flow unimpeded through the channels ofvalue production as genetic resource suitable for mining and patenting. Critics of technoscience should challenge the field of genomics to drastically reshape the metaphors which have supported its hegemonic research agenda
Doutorado
Doutor em Ciências Sociais
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Hansson, Mats G. "Human dignity and animal well-being a Kantian contribution to biomedical ethics /." Uppsala : Stockholm, Sweden : [Uppsala University] ; Distributor, Almqvist & Wiksell International, 1991. http://catalog.hathitrust.org/api/volumes/oclc/24766855.html.

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INSANGUINE, MINGARRO Ferdinando Achille. "Modificazioni germinali del patrimonio genetico e biodiritto. I paradossi della de-differenziazione tra bioetica e biodiritto." Doctoral thesis, Università degli Studi di Palermo, 2021. http://hdl.handle.net/10447/499144.

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Il presente lavoro, incominciato nel novembre del 2017, è partito con l'ambizione di ricostruire la risposta che il sistema giuridico fornisce innanzi alle nuove tecniche di ingegneria genetica che, a fronte della loro applicabilità sugli esseri umani, hanno prodotto, negli ultimi anni, il sorgere di nuovi stakeholders e, ancor prima, di nuovi interessi meritevoli di tutela. Se fino a qualche anno fa pareva impensabile modificare il genoma umano e, men che meno, farlo in maniera precisa, efficiente ed economica, oggi grazie al sistema di modificazione genetica CRISPR/Cas9 è possibile, intervenendo sulla linea germinale degli embrioni umani, prevenire la contrazione di odiose malattie genetiche e, addirittura, a medio termine sradicarle dalla nostra società. Le enormi potenzialità terapeutiche di questa tecnica hanno addirittura attirato l’attenzione dell’Accademia Reale Svedese delle Scienze che, proprio mentre si stanno scrivendo queste righe, ha attribuito alle sue inventrici, Jennifer Doudna ed Emmanuelle Charpentier, il Premio Nobel per la Chimica 2020, definendo CRISPR/Cas9 come “un rivoluzionario metodo di editing genetico che contribuisce allo sviluppo di nuove terapie contro il cancro e può realizzare il sogno di curare malattie ereditarie” (The Royal Swedish Academy of Sciences 2020a). Al fianco di queste prospettive, che dal 2017 ad oggi si sono fatte sempre più evidenti, si annidano però rischi e pericoli derivanti dall’uso delle tecniche d’ingegneria genetica che il diritto deve tenere in adeguata considerazione al momento della loro regolamentazione. Nei primi mesi di lavoro, dedicati proprio alla ricostruzione delle fonti giuridiche applicabili, ci ha subito colpito che nonostante le tecniche in parola costituiscano, ancora oggi, un’assoluta novità in continuo cambiamento, le norme giuridiche, sia sovranazionali che nazionali, siano relativamente risalenti nel tempo: la legge 40 che, in Italia, si propone di regolare la procreazione medicalmente assistita e alla lett. b) del co. 3 del suo art. 13 si occupa delle manipolazioni genetiche è del 2004, mentre la norma più rilevante sul punto a livello internazionale, l’art. 13 della Convenzione di Oviedo, è addirittura datata aprile 1997. Insomma, in questo campo il diritto anziché presentarsi in fisiologico ritardo, ha enucleato delle regolamentazioni in sospetto anticipo. Questa constatazione, combinata con gli esiti della ricostruzione del dibattito dottrinale, dove anche autorevolissimi autori combinano continuamente argomentazioni etiche ed argomentazioni giuridiche, spesso senza neppure differenziarle, ci ha condotto ad appurare come prima di affrontare il tema della regolamentazione specifica del genome editing fosse necessario riflettere su come il diritto s’interfacci innanzi al bios come oggetto normativo e, soprattutto, in quale relazione si ponga con la bioetica nell’espletare siffatta funzione. Pertanto, abbiamo deciso di dedicare la Parte Prima dell’opera proprio ad un’indagine sulla relazione tra la bioetica ed il biodiritto, che costituiscono la proiezione applicativa di etica e diritto al bios, finalizzata a dotare di un adeguato fondamento epistemologico l’intuizione della deriva di de-differenziazione tra essi. Per raggiungere tale obiettivo abbiamo ritenuto necessario partire, nel Capitolo I, da una breve genealogia della bioetica in cui ci siamo interrogati sulla nascita di questa disciplina e sulle sue successive svolte metodologiche. Il Capitolo II, invece, è stato dedicato alle origini di quello specifico ambito della comunicazione giuridica, comunemente identificato ormai come biodiritto, mettendo in evidenza i contributi interni che la scienza giuridica ha fornito per lo sviluppo dello stesso e riflettendo, in particolare, sul ruolo che ha giocato in tal senso l’istituzione giuridica dei diritti umani. Al contrario, il Capitolo III parte dai contributi esterni alla nascita del biodiritto e specificatamente quelli forniti dalla bioetica per proseguire, poi, con una riflessione sul rapporto tra questi. Mediante una ricostruzione delle posizioni dominanti in dottrina e soprattutto attraverso uno sguardo fisso alla prassi, si è posto in evidenza come, ad oggi, via sia un problema di de-differenziazione tra bioetica e biodiritto che ha portato quest’ultimo a trasformarsi in una scienza ancillare alla prima al punto da essere definito come “diritto della bioetica”. Lungi dal fermarci su posizioni unicamente critiche, abbiamo dotato l’ultima parte del Capitolo di una pars construens in cui abbiamo evidenziato i vantaggi di una relazione funzionalmente differenziata tra bioetica e biodiritto, senza però trascurare anche i problemi ad essa sottesi. Con il chiaro intento di testare i nostri approdi teorici nell’esperienza empirica e, allo stesso tempo, per assolvere all’intento originario della nostra opera, abbiamo deciso di dedicare la Parte II interamente alle implicazioni etiche, sociologiche e giuridiche derivanti dalle tecniche di manipolazione genetica germinale. Per farlo si è reso necessario, anzi tutto, dedicare il Capitolo IV a comprendere, tecnicamente, cosa sia una modificazione genetica germinale e quali siano le posizioni rinvenibili all’interno della comunità scientifica. Il Capitolo V, invece, è stato dedicato ad affrontare i problemi, i rischi, le promesse e le speranze che si annidano intorno alla nostra tecnica: dal timore per una deriva eugenetica alla compatibilità delle modificazioni con l’autocomprensione e la dignità del genere umano, passando per le preoccupazioni delle comunità delle persone diversamente abili e dei genitori, che rischiano di restare schiacciati dalle pressioni sociali, giungendo a prendere in seria considerazione però anche le possibilità di sradicare odiose malattie genetiche una volta per tutte, liberando l’umanità di alcune atroci sofferenze. Con un quadro chiaro dei diversi valori che mette in gioco ed in potenziale conflitto tra loro la tecnica germinale, abbiamo finalmente affrontato il problema della regolamentazione delle nostre tecniche. Abbiamo cercato di farlo non con l’animo di produrre una mera attività compilativa sulle regolamentazioni esistenti e neanche con il solo intento di mostrare lacune e paradossi che in esse si annidano, ma con la finalità più ambiziosa di verificare se le nostre conclusioni teoriche della Parte Prima fossero fondate: se effettivamente il diritto si propone come un mero trasformatore permanente di principi bioetici in precetti coercitivi e se l’approccio regolativo vigente sia adeguato per cogliere i benefici che una tecnica premiata con il Nobel per la Chimica può dare alla società, senza rinunciare a tutelare i diritti fondamentali delle persone.
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Wautier, Jacqueline A. "L'humanité à l'épreuve de la génétique et des technosciences." Doctoral thesis, Universite Libre de Bruxelles, 2005. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211029.

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Il s’agit de montrer que les technosciences, rencontrant l’humanitude comme leur condition de possibilité et leur moteur propulsif, risquent d’actualiser une potentialité aporétique associée à une enclave organique perméable et à une maintenance identitaire inscrite dans le devenir - associée à une intériorité se dépliant en extériorité et à un monisme substantiel s’exprimant dans la dualité (en soi, comme soi et hors de soi). Pour ce faire, nous observons et confrontons :les techniques (des PMA aux manipulations d’embryons, des diagnostics génétiques aux thérapies géniques, du clonage à la transgenèse) à l’individu, l’individu à ses latitudes (en ce compris par la voie d’une «consultation» des personnes souffrantes, des scientifiques et de la population dite «générale») et celles-ci à l’humanitude.

Par ailleurs, nous définissons l’individu d’une indéfinition :où l’homme est point de convergence (entre divers états, plans et déterminants) et force d’émergence (hors ses donnés) - équilibre en construction incessante et incessible. Où sa spécificité tient à l’occupation corporelle et pensée d’un espace et d’un temps :équilibre en soutenance entre stase et métabolisme, non-soi et soi, subordinations et libérations, centralisations identitaires et extériorisations identifiantes. Par suite, toute intervention pesant en déséquilibre sur ces articulations devrait être évitée – en principe. En principe car, du fait de la multiplicité et de la diversité des intervenants, du fait même de leur liberté et des incertitudes plurielles, il y aura toujours pression ou déséquilibre. Néanmoins, il importe de mesurer l’acte aux conditions de la liberté et de l’humanité :conscience, autonomie, libre disposition de soi, sensibilité, émotivité, souci, malléabilité principielle (contre une assignation à demeure spécielle ou existentielle) et réappropriation essentielle (contre un déterminisme global – une appropriation par tiers). Et il convient de préserver le lien du corps et de l’esprit :où l’esprit transcende le corps qui le forme et l’informe – selon une mise à distance au sein d’une unité (et d’une unicité).

Or, nous constatons que l’humanitude, prise en charge par les techniques qu’elle produit, édifie un domaine existentiel caractérisé par une biographie de l’arrachement ou du désinvestissement. Et que l’homme, être de l’entre-deux défini par la négation de tout Etat advenu, produit un processus technique propre à l’extraire de cet «entre-deux». Déjà, l’individu libère ses tendances dispersives et ses tendances confusionnelles :mise à distance de l’entité corporelle (en sa force référentielle ou définitoire), identité décisionnelle et puissance volitive plus dispersive que centralisatrice. Où donc néoténie, imparfaite assignation, distanciation et in-essentialité ouvrent à la liberté tout en autorisant l’incorporation du non-soi, l’opérativité de la volonté et l’évanescence des états de l’organisme et de la psyché (de la personnalité comme tout identitaire). Cependant, si les techniques font exploser ces équilibres, reste la dissipation :où le «soi serait amené à se reconnaître comme pure et simple concept construit. Dans ce contexte, tout s’abandonne aux modifications. Et l’homme de jouer avec le donné et le donné en lui - donné qui est lui mais se décompose dorénavant en fonds «sacral» de puissances, en substrats géniques, mnésiques et morphologiques modelables et en constituants interchangeables. Semblable attitude recouvre une fuite hors de la condition humaine :tantôt vers «autre chose», tantôt vers un alignement démissionnaire sur un Décideur Transcendant. Et pour la première fois aussi globalement et intensément, instinct et volonté de survivre se soumettent à leur propre négation :pour qu’il subsiste «quelque chose plutôt que rien» dans le futur lointain, l’espèce conspire à sa propre fin. Pour la première fois (première fois aussi proche d’une réalisation), l’individu aspire à une dispersion de conscience, à une évanescence personnale et à une fin de l’Histoire sous couvert d’une histoire sans fin et d’un devenir incessant – gardant du devenir la seule processualité mécanique. Le danger est alors considérable car l’homme sort de l’animalité dans le champ où s’entrechoquent libre arbitre et déterminisme, références identitaires et décentrages, appartenances et abstractions. Car cet animal-là exprime sa spécificité à l’extérieur de l’enceinte biologique mais à partir d’une densité individuale :dans l’élaboration sociale et culturelle. Dès lors, quand l’existence précède l’essence et face aux possibles technoscientifiques, il importe de préserver l’homme d’une existenciation illusoire et d’une personnalisation évanescente. Et de pondérer la totalité individuale de ses dimensions temporelles :où l’individu est un être perpétuellement devenant ;où l’existence crée, investit et signifie une durée ;où l’identité est continuité d’unicité en devenir ;où l’humanité est construction d’Histoire et invention de sens. Cela oblige l’individu à se soutenir eu égard à des doubles nœuds référentiels :anthropique et autobiographique, culturel et familial, spirituel ou décisionnel et charnel ou factuel, symbolique et opératoire, autoréférentiel et relationnel. Mais aussi, en matière éthique, entre principe et casuistique, idéal et exception, collectif et individuel.

Doubles nœuds contestés par les techniques. Aussi, face à l’opérativité croissante de celles-ci, nous nous interrogeons sur ce qu’il pourrait advenir de la condition humaine et des conditions de possibilité de l’homme - considéré ici comme individu (spécimen défini en ses spécificités) au milieu du monde, conscience (sensible et émotionnelle) en situation d’interrelation, et subjectivité (volitive) face à ses semblables.


Doctorat en philosophie et lettres, Orientation bioéthique
info:eu-repo/semantics/nonPublished

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McCormick, Sean Eli. "Transcendence: An Ethical Analysis of Enhancement Technologies." Cleveland State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=csu1464233924.

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Books on the topic "Human genetics – Philosophy"

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Sarkar, Sahotra. Genetics and reductionism. Cambridge, U.K: Cambridge University Press, 1998.

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Guggisberg, E. G. von. Identifikation: Eine Art biographische Skizze. [Berne: Neuzeit-Wissen, 1988.

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Darden, Lindley. Theory change in science: Strategies from Mendelian genetics. New York: Oxford University Press, 1991.

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Rouvroy, Antoinette. Human genes and neoliberal governance: A Foucauldian critique. New York: Routledge-Cavendish, 2007.

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T, Wasserman David, and SpringerLink (Online service), eds. Harming Future Persons: Ethics, Genetics and the Nonidentity Problem. Dordrecht: Springer Netherlands, 2009.

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Margarita, Vicedo, ed. Encontros nos camiños da filosofía. Vigo: Ir Indo, 1996.

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Rose, Steven. Not in our genes: Biology, ideology and human nature. Harmondsworth: Penguin, 1990.

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Lewontin, Richard C. Not in our genes: Biology, ideology, and human nature. Chicago, IL: Haymarket Books, 2017.

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1948-, Buchanan Allen E., ed. From chance to choice: Genetics and justice. Cambridge, U.K: Cambridge University Press, 2000.

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Seel, Klaus-Martin. Forschungsprogramme der Genetik: Wissenschaftstheorie, theoretische Strukturen, erklärende Schemata und gesellschaftliche Implikationen. Frankfurt am Main: Peter Lang, 2007.

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Book chapters on the topic "Human genetics – Philosophy"

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Yapijakis, Christos. "Ancestral Concepts of Human Genetics and Molecular Medicine in Epicurean Philosophy." In History of Human Genetics, 41–57. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-51783-4_3.

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Löther, Rolf. "Human Genetics Between the Physician’s Ethos and Bio-politics: From Eugenics to Human Gene Technology." In Philosophy and Medicine, 109–34. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78036-4_3.

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Shmidt, Victoria. "Vitalist Arguments in the Struggle for Human (Im)Perfection: The Debate Between Biologists and Theologians in the 1960s–1980s." In History, Philosophy and Theory of the Life Sciences, 217–38. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_12.

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AbstractIn this chapter, I explore and offer critical reflections on the widespread practice of attributing negative value to “vital forces” in debates on health and disease, as the direct result of the extensive dissemination of genetics and its implications since the late 1960s. This historical reconstruction focuses on the most heated debates in popular science periodicals and editions, having the longest-lasting public “echo,” which have shaped an intergenerational continuity in the reproduction of vitalist arguments in discursive practices regarding health, disease, and their genetic factors.Mapping attacks on vital forces as various forms of negation addresses three different debates in the historically interrelated repertoire of potentially rival approaches to health, disease, and their genetic components: (1) the attribution of negative value to primal instinct as an obstacle to the progress of human civilization; (2) the normative vitalism mainly associated with French philosophers George Canguilhem, Michel Foucault, and Gilles Deleuze; and (3) the movement for the deinstitutionalization of health care within the negative theology presented by Ivan Illich.The reproduction of vitalist arguments in the each of the three realms is seen as a historical continuity of the medical vitalism that appeared in the Enlightenment and that produced a less monolithic and more conceptually coherent continuum of the positions regarding health, diseases, and their causes. In line with the Lakatosian division into internalist and externalist histories of science, I focus on the multiple functions of vitalist arguments: as a main force in the contest among rival theories regarding health and disease (as a part of the internalist narrative); as a signifier of the boundary work delineating science and not-science, whether labeled as theology or as “bad” science aimed at legitimizing science (as a part of externalist history); and as an ideological platform for bridging science and its performance in policies concerning reproduction .
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Petermann, Thomas. "Human Dignity and Genetic Tests." In Philosophy and Medicine, 123–38. Dordrecht: Springer Netherlands, 1996. http://dx.doi.org/10.1007/978-94-009-1590-9_8.

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Lee, Keekok. "Homo Faber: The Humanisation of Biotic Nature and the Naturalisation of Humans." In Philosophy and Revolutions in Genetics, 183–212. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230599024_7.

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Sanmartín, José. "Alternatives for Evaluating the Effects of Genetic Engineering on Human Development." In Broad and Narrow Interpretations of Philosophy of Technology, 153–66. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-0557-3_11.

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Engelhardt, H. Tristram. "Regenerative Medicine after Humanism: Puzzles Regarding the use of Embryonic Stem Cells, Germ-Line Genetic Engineering, and the Immanent Pursuit of Human Flourishing." In Philosophy and Medicine, 13–25. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-8967-1_2.

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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War." In History, Philosophy and Theory of the Life Sciences, 67–84. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.

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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.
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Boros, János, and András Guttman. "On Genophilosophy." In The Paideia Archive: Twentieth World Congress of Philosophy, 144–47. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia19986145.

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Contemporary progress in life sciences, particularly in genetic engineering, is changing our concept of "human being" and a whole series of other philosophical and common notions. The conventional idea of "subject" will no longer be the final reference for philosophical thinking, since even the subject qua biological or psychological structure will enjoy a high degree of unpredictability. The results of gene technology require reinterpreting such concepts as reproduction, individuality, history, freedom and subjectivity. This paper focuses on the question of freedom, where freedom means the capacity to deliberate and choose between different alternatives of action. We hold that the issue of freedom is relevant for genetics. Considering that genes can "decide" between alternatives, it is possible to speak about the freedom of genes, at least in a metaphoric sense. It has been suggested that genes are "more free" than human beings because they encoded us. The human genome program thus helps us to understand what kind of structures human beings are dependent upon. The main question that we address in this paper concerns the entire human genome project and all its implications including the functions and effects of each gene, the possibility of technological manipulation, what kind of freedom, history, and "human being" will eventually "survive."
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Mertes, Heidi. "Reproduction and ethics." In Routledge Encyclopedia of Philosophy. London: Routledge, 2020. http://dx.doi.org/10.4324/9780415249126-l083-2.

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The ethics of reproduction is concerned with outlining and critically analysing the moral pitfalls and opportunities surrounding reproductive decision-making by prospective parents, health care professionals and policy makers. A central concept in reproductive ethics is the widely recognised right to reproductive freedom. People are free to decide whether, how, and with whom they wish to reproduce, as long as their reproductive decisions do not substantially harm third parties. The most relevant third party, of course, is the future child. Various standards have been advanced to determine the level of welfare that should be safeguarded for that child. A philosophical problem underlying the discussion about the most appropriate welfare standard is the non-identity problem, which refers to the fact that if the only way in which someone could exist is with a disability caused by the circumstances of their conception, and if they have a life worth living, then they cannot be said to be harmed by their conception. This appears to plead for a very low welfare standard for the future child. Another principle in reproductive ethics, procreative beneficence, however, holds that if one has the choice about which people to bring to life, one should choose for those people who are most likely to have the best quality of life, which directs us towards a higher welfare standard. Generally, a ‘reasonable welfare standard’ is adopted, which does not allow procedures that would lead to significant harm or suffering, although it allows for a limited level of risk. In debates regarding the ending of embryonic or foetal life, rather than establishing it, a central concept is the moral status of the human embryo or foetus. Whether, and to what extent, abortion or embryo research is acceptable, will in part depend on the moral status accorded to the embryo and foetus. As different people have adopted different criteria to determine this moral status, these issues remain controversial. Another locus of ongoing controversy can be found at the crossroads of genetics and reproduction as genetic screening is becoming a more central element in modern reproduction (especially prenatally, but also pre-implantation and pre-conception). Genetic screening leads to greater reproductive autonomy and the prevention of suffering, but also to concerns about eugenics and its impact on society. The possibility of germline genome modification is likely to add fuel to the fire in this debate.
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Conference papers on the topic "Human genetics – Philosophy"

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Taheri, Ali, and Claudio Aguayo. "Embodied immersive design for experience-based learning and self-illumination." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.72.

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Concept-based teaching and learning grounded on a mechanical paradigm has dominated western education tradition since the first industrial revolution. This type of educational tradition is characterised, among other things, by its reductionist and linear mindset that has led to siloed and disconnected knowledge generation. Yet the 21st Century demands us to rethink the traditional roles of the learner, the teacher and the learning environment. Climate change and wicked socio-ecological problems and challenges require a new ‘tradition’ to emerge, dominate and respond to our societal and planetary crisis. Integrated, multidisciplinary and transversal knowledge generation, dissemination and transfer, grounded on a strong critical ethics and philosophical exploration of new alternative educational paradigms, is paramount if we aim to respond accordingly to calls to create a better future today. Today’s 4th industrial revolution fusing Artificial Intelligence (AI) with the Internet of Things (IoT), genetic engineering, quantum mechanics and philosophy, and more is blurring the boundaries between the physical, digital, and biological worlds. This brings along the emergence of new understandings of the nature of human experience, and questions about how to design for it. In this scenario, education must become multidisciplinary again, where new epistemologies are to be the reflection of humanity’s process of change and transformation, while reconnecting with old and ancient knowledge and ways of doing. In the past, knowledge was considered a ‘unity’ whole acquired through journeys in people’s life, from where individuals learn by doing and experiencing every aspect of knowledge. One positive side-effect of embracing a unity view of knowledge today is that we can now make accessible non-western concepts, again, with emphasis on qualitative, subjective, emotional, embodied, ceremonial and spiritual views of knowledge generation and practice. How can we teach such concepts and views within a traditional and reductionist educational western system based on concept-based and siloed education? We cannot. Some knowledge, concepts and notions (known as ‘Qualia’ in the literature) can only be acquired through bodily lived and direct experiences. Today’s digital immersive technology can make it easier to integrate and consume knowledge through digital visualisation and self-led user experiences. New media can afford to provide learners a good foundation on many different disciplines, which normally would take years to achieve based on traditional pedagogy. Experience-based mediums like virtual reality (VR), if used in a non-concept based way, can bridge the knowledge gap existing created by qualia subjects in western societies. Here we argue that the epistemology coming from the Santiago school of cognition, with notions such as embodiment, embodied cognition and enaction, can inform and guide the development of an experience-based type of immersive learning design based on an enactive, self-led user experience. We propose that immersive learning experience design ought to focus first and foremost on ethics and critical philosophy, followed by embodied design for experience-based self-driven illumination. In this presentation we review the conceptual background leading to some examples of current experienced-based learning and self-illumination design exploration in immersive learning design, informed by the epistemology coming from the Santiago school of cognition.
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Giannoni, Luca, and Marino Mazzini. "Exposure to Low Doses of Ionizing Radiation: Is the Linear No-Threshold Model Valid?" In 2014 22nd International Conference on Nuclear Engineering. American Society of Mechanical Engineers, 2014. http://dx.doi.org/10.1115/icone22-30967.

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The risk assessment for population’s exposures to low doses and low dose-rates of ionizing radiation is still subject to clear uncertainties. The issue has outstanding societal importance in relation to radiologic occupational safety, medical applications of radiation, effects of the natural background radioactivity and the future of nuclear power, due to its particular influence on the public acceptance of this form of energy. This review article analyzes, in a critical, historical and bibliographical manner, the worldwide accepted hypothesis of linearity without a threshold dose (LNT model). As well known, it rejects, from its first proposal in 1946 by American geneticist and Nobel laureate Hermann J. Muller, the concept of zero-risk for exposures to any dose level of ionizing radiation. The starting point is the dose-effects relationship provided by this model and related risk’s excess graphic curve. The biological and physical motivations for the linearity assumption are argued and challenged by the explanation of human body’s natural defense mechanisms and its repair capacity of the radiation damage. Furthermore, the historical and political truthfulness of the LNT model is also contested by the review of a recent investigation by Prof. Edward Calabrese, regarding the lack of scientific sources behind Muller’s Nobel Prize Lecture. Calabrese’s inquiry demonstrates that Muller, at the moment of his declaration on LNT model’s validity, had experimental proofs contradicting his conclusions about the unacceptability of a threshold dose. This finding is of historical importance since Muller’s Nobel Lecture is a turning point in the acceptance of the linearity model in risk assessment by the major regulatory agencies till today. Finally, the results of many epidemiological and statistical studies are shown specifically. They give further evidences concerning the inapplicability of the LNT model and its overestimation of the risk for various cases of exposures to low doses of ionizing radiation in different fields. By that, hormesis model is also discussed, with its assumption of possible benefits for the organism following low dose exposures: a dose-response model characterized by low-dose stimulation and high-dose inhibition, which has been frequently observed in the aforementioned studies. The argumentations and the experimental evidences provided here challenge the validity of the LNT model. We contest the fact that its establishment is principally based on a cautionary philosophy on nuclear public safety, rather than on actual scientific comprehension of the phenomenon. As such, it implies an exaggerated conception of the radiological hazard. In particular, this article calls attention to the need for a deeper understanding of the biological impact of low doses of ionizing radiation and the development of further specific and exhaustive researches.
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