Is there a human nature?
著者
書誌事項
Is there a human nature?
(Boston University studies in philosophy and religion, v. 18)
University of Notre Dame Press, c1997
大学図書館所蔵 全3件
  青森
  岩手
  宮城
  秋田
  山形
  福島
  茨城
  栃木
  群馬
  埼玉
  千葉
  東京
  神奈川
  新潟
  富山
  石川
  福井
  山梨
  長野
  岐阜
  静岡
  愛知
  三重
  滋賀
  京都
  大阪
  兵庫
  奈良
  和歌山
  鳥取
  島根
  岡山
  広島
  山口
  徳島
  香川
  愛媛
  高知
  福岡
  佐賀
  長崎
  熊本
  大分
  宮崎
  鹿児島
  沖縄
  韓国
  中国
  タイ
  イギリス
  ドイツ
  スイス
  フランス
  ベルギー
  オランダ
  スウェーデン
  ノルウェー
  アメリカ
注記
Includes bibliographical references and indexes
内容説明・目次
内容説明
We humans are deeply convinced that there is something distinct about us as a species, but we have never been able to agree on what it is. In the West, the religion of Israel argued that the will is the fundamental vehicle of our relation to God and therefore the determining characteristic of our humanity. Greek philosophy countered with the view that reason is the definitively human characteristic, since humans are the only self-aware animal. Today that unresolved argument is further complicated by the pluralism of contemporary culture and the surprisingly different ways in which different groups understand themselves.
These essays approach the question in two different ways. The first is a philosophical attempt at definition. Bhikhu Parekh agrees that there is a universal human nature but that there is also a nature which is culture-specific and a third which is self-reflective. Daniel O. Dahlstrom argues that we know our nature only when it is recognized by our culture and that the liberal democratic idea of the state both celebrates and threatens the notion of fundamental human equality. Stanley H. Rosen gives a contemporary interpretation of the classical Greek view in proposing that philosophy is an expression of our humanity, an openness to the human love of wisdom. Knud Haakonssen is not ready to endorse any given orthodoxy regarding human nature but argues rather for openness to experimental views and promising hypothesis. Lisa Sowle Cahill defends a feminist interpretation of Catholic moral theology; we must be able to say that the battering of women is everywhere and always wrong. And Robert Cummings Neville notes that being human means having the obligation to take responsibility for our history.
The second group of essays recognizes that we are what we do as well as what we say we are and asks what it means to be genuinely humane. Glenn C. Loury criticizes Murray and Herrnstein's The Bell Curve as advocacy for a particular elitist view of human nature, which he rejects. Ray L. Hart explores the moral "fault" and "fallenness" in human nature. Graham Parkes insists that human nature is not morally privileged but must be seen as part of nature taken as a whole. Tu Wei-ming explores the Confucian idea of filial piety as a key to global ethics. Leroy S. Rouner examines Kierkegaard's psychology of sin, and Sissela Bok uses the metaphor of the lifeboat to see what extreme situations reveal about our nature as human beings.
These essays tend to view true humanity as partly given but largely an achievement. Human nature is now more varied than in the past.
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