Ethics Of Man Research Articles

Грани знания и познания в трилогии «Великое путешествие» Л.В. Шапошниковой

The article discusses the features of the philosophy of Living Ethics and its system of knowledge, which became the basis of the creative and scientific heritage of Roerichs. The possibilities of expanding the boundaries of knowledge based on the cosmic worldview and knowledge of the laws of existence are shown. The main attention is paid to the development of the inner world of a person as a microcosm. The problem of the truth and reliability of knowledge related to the spiritual ethics of man and his culture, which allows him to be an active participant in the process of cosmic evolution, is highlighted.

The Ethics of Super Intelligence

The future arrival of super intelligence and its impact in society raises numerous concerns. Grounded in the research hitherto elaborated by the field of machine ethics, this paper contemplates the challenge of formulating a code of ethics that regulates super intelligence’s behavior. The first section discusses the need for this code of conduct and contends why it should be centered on ethics. The second section examines the various complexities of this endeavor, and puts forth a theoretically plausible approach. Lastly, the final section further raises the question of whether human beings should truly have the final say given a disagreement between the ethics of man and machine.

LA CONCEPCIÓN DEL HOMBRE DE FRIEDRICH HAYEK

We explain the main aspects of Hayek's conception of man and its intellectual background. The Austrian thinker developed this conception on two levels. On the one hand, he proffers an idea of what man is, namely, an individualist, who evolves from tribal society to extended society, and a creator of norms and traditions. On the other had, he tells how man is, he spells out his chief characters: man's ethics is heteronomous and immanent to the reproduction of society; man's intelligence is limited and his central value is freedom, economically understood. Finally, Hayek maintains that me are naturally unequal.

Historiography in Vilnius University from 1803 to 1832: between education and romanticizm

Professor Joachim Lelevel worked at Vilnius University between 1815-1818 and 1821-1823. He lectured a course on universal history, that was printed (Wyklad historii powszechnej. t. 1-5). He followed the contemporary French and German historians Antoin Perrando, Lenglet de Fresnoy, Bartold Georg Niebuhr, and Arnold Heeren, but he was also very original, too. In Vilnius he created an understanding of the historical science of the Enlightenment. It was based on the philosophy of the Enlightenment and historical documents. The aspiration of humankind for perfection and solidarity was declared an object of historical science. He saw the progress of humankind in education, as man's ethics and power was dependent upon it. He considered the human mind as the main criteria of truth. He thought that each nation had a specific "soul of the nation," but it was different, depending on the epoch, therefore, history is not to be mechanically divided using dynasties, but into epochs where the previous "soul of the nation" changes, vanishes, and the new "soul of the nation" appears. One has to look after it in the statute, politics, social system, and habits of the people. J. Lelevel pointed out the steps of the evolution of different nations and the variability of their lives. He explained it according to different climates, traditions, and ways of lives of the nations. The full release of creative potentials is possible only with political freedom and freedom of mind. Despotism and slavery limits the progress of society while democracy stimulates it. He formulated an ideology of democracy in the beginning of the XIXth century and looked for it in history. J. Lelevel divided universal history into the following epochs: Ancient Orient, Roman and Greek, and the Middle Ages (VI-XV). He stressed Christianization and feudalization (of different Western and Eastern models), and, in the New Ages (XVI-XIX century), absolutism and revolutions. He compared patterns of national histories. For the first time, the course of universal history included the history of Poland and Lithuania with one work, Dzieje Litwy i Rusi, dedicated to the latter. He collected documented materials of Lithuanian history, and they were published under the name of T. Dzialinski, Zbior prav litevskich.

On the Ethics of Man’s Interaction with the Environment

On the Ethics of Man’s Interaction with the Environment

A Perspective on Foreign Affairs

Perhaps I should begin with the open acknowledgement that a theologian does not have any particular competence in the field of foreign policy. In a day when foreign policy is of imperative concern to every citizen the theologian, of course, will have his interest and his convictions in this field, but there is no reason to suppose that in making decisions of policy the theologian will exhibit superior political wisdom.But if this is recognized, why should a theologian's comments on political matters be of any interest? I think that the answer can be seen if we take a moment to look at the nature, not of foreign policy, but of ethics. When we deal with ethical decisions we are close to a man's ultimate world view, we are dealing with his religion. If, with Paul Tillich, we define a man's god as that with which he is ultimately concerned, it is obvious that a man's ethics and a man's religion are intertwined. A man is ultimately concerned with that which he deems to be of greatest value.