By B. Andrew Lustig, Baruch A. Brody, Gerald P. McKenny (auth.), B. Andrew Lustig, Baruch A. Brody, Gerald P. McKenny (eds.)
The volumes of changing Nature give some thought to the advanced ways in which options of 'nature' and 'the usual' are understood and the relevance of these understandings to discussions of biotechnology. quantity One, innovations of 'Nature' and 'The ordinary' in Biotechnology Debates, deals nuanced money owed of the ways in which nature is invoked and interpreted, either descriptively and prescriptively, via varied disciplines, together with views from spirituality and faith, philosophy, technology and medication, legislation and economics, and aesthetics. within the context of that extensive dialogue, quantity , faith, Biotechnology, and Public coverage, studies contemporary spiritual and moral analyses of 4 particular parts of biotechnology: assisted copy, genetic remedy and enhancement, human-machine incorporation, and biodiversity. It identifies and explores the richer normative topics that tell specific debates and indicates ways in which coverage offerings in biotechnology might be illuminated through devoting larger consciousness to spiritual views.
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Extra resources for Altering Nature: Volume One: Concepts of ‘Nature’ and ‘The Natural’ in Biotechnology Debates
The essential self transcends the mind-body complex and is free from all limitations and change. It is eternal and immutable existence (sat), pure consciousness (chit), and pure bliss (ananda). As such, one’s essential self (atman) is none other than Cosmic Reality (Brahman) (Weiss, 1995, 1132). Three other central features of Hindu thought are its understanding of the law of karma (“action”), its theory of rebirth, and its depiction of a social system of castes. Karma is a universal law of causation as applied to the rational and moral aspects of human existence.
It must be admitted that at this time, when these perspectives are only beginning to become known to each other, we cannot yet predict what that impact will be. However, to indicate one way in which a Buddhist perspective illuminates the issue we will close by considering a poem by Longchen Rabjam (1308–1363), a great Tibetan philosopher and one of the ultimate authorities of the Tibetan Buddhist tradition. From Longchenpa’s perspective, the natural world is an ideal place from which to seek liberation into the ultimate nature of everything.
However, while “[a]ll Jewish thinkers acknowledge a role for reason and experience in shaping ethics,” there are significant differences among the three major movements in Judaism – Orthodox, Conservative, and Reform – in the way that reason and experience are seen to function in relation to Scripture and Tradition (Mackler, 2003, 46). Reform Judaism, arising in the wake of the Enlightenment, tends to emphasize reason and experience and “do[es] not consider Jewish law to be binding” (Dorff, 1997, 76).