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JAMES FRANKLIN is the author of The Science of Conjecture: Evidence and Probability Before Pascal; Corrupting the Youth: A History of Philosophy in Australia; What Science Knows: And How It Knows It; and An Aristotelian Realist Philosophy of Mathematics. He is honorary professor at the University of New South Wales, Sydney, Australia, where he taught mathematics for nearly forty years and set up the world’s first course on professional issues and ethics in mathematics. He is the editor of the Journal of the Australian Catholic Historical Society. He was awarded the 2005 Eureka Prize for Research in Ethics for work on the parallels between objectivity in mathematics and in ethics.
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This book is a learned essay at the intersection of politics, philosophy, and religion. It is first and foremost a diagnosis and critique of the secular religion of our time, humanitarianism, or the “religion of humanity.”
This book has two currents. The first is an analysis of the three concepts of freedom that are called, respectively, negative, positive, and inner. Negative freedom is defined as an absence of coercion, positive freedom as an ability to rule oneself and others, inner freedom as being oneself; that is, being theof one’s decisions.
We live in an age of unprecedented human mastery — over birth and death, body and mind, nature and human nature. In every realm of life, science and technology have brought remarkable advances and improvements: we are healthier, wealthier, and more comfortable than ever before. But our gratitude for the benefits of progress increasingly mixes with concern about the meaning and consequences of our newfound powers
From stem cell research to global warming, human cloning, evolution, and beyond, political debates about science have raged in recent years – and, to the chagrin of most observers, have increasingly fallen into the familiar categories of America’s culture wars.
Appeals to “human dignity” are at the core of many of the most contentious social and political issues of our time. But these appeals suggest different and at times even contradictory ways of understanding the term.
Over the past thirty years, the concept of animal rights has been seeping into the very bone marrow of Western culture. One reason is that the term “animal rights” is so often used to mean simply being nicer to animals. But although animal rights groups do sometimes focus their activism on promoting animal welfare, the larger movement they represent is actually advancing a radical belief system.