Savulescu/Enhancing Human Capacities, 2014

Many chapters in this volume review current and future possibilities for enhancing human physical ability, cognition, mood, and lifespan. These possibilities raise the ethical question of whether we should enhance normal human capacities in these ways. We are not likely to agree on answers to this question without a clear and shared understanding of the concept of enhancement. The aim of this chapter is to offer such an account of enhancement. We begin by reviewing a number of suggested accounts of enhancement, and point to their shortcomings. We identify two key senses of "enhancement": functional enhancement, the enhancement of some capacity or power (e.g. vision, intelligence, health) and human enhancement, the enhancement of a human being's life. The latter notion, we suggest, is the notion of enhancement most relevant to ethical debate. We argue that it is best understood in welfarist terms. We will then illustrate this welfarist approach to enhancement by applying it to the case of cognitive enhancement. Although there is much debate about the ethical implications of new technologies, only a few authors have attempted to provide an explicit definition of enhancement. Often discussion focuses on a particular application such as muscle strength, memory or lifespan, or a definition of enhancement is implicitly assumed. However, without an adequate shared understanding of what is meant by "enhancement," we are not likely to resolve these debates and reach sound ethical conclusions. In the literature there is a great deal of uncertainty and confusion about the term "enhancement." Erik Parens (1998) states that: . . . some participants think the term enhancement is so freighted with erroneous assumptions and so ripe for abuse that we ought not even to use it. My sense is that if we didn't use enhancement, we would end up with another term with similar problems. Enhancing Human Capacities, edited by Julian Savulescu, Ruud ter Meulen and Guy Kahane.

A Modern Guide to Wellbeing Research, 2021

We are producing this volume at a productive and pivotal time for wellbeing researchers and practitioners. There has been burgeoning interest in wellbeing measurement and analysis, and decades of investment in wellbeing research promises to provide policy makers with data, evidence and blueprints needed to secure more sustainable futures, placing the 'happiness' of people and planet at centre stage. As a focus on personal, national and global wellbeing becomes central to policy and industry alike, wellbeing research plays an ever more important role. Knowledge, understanding and evidence of the necessary conditions for supporting wellbeing, shaping our collective goals and prioritising action are needed. At the same time, our experiences of global catastrophes; the threat of global terror, the global financial crisis of 2008, increase awareness of the gravity and urgency of the climate crisis, the rise of mental ill-health, and the Covid-19 pandemic of 2020 reinforce the scale and accumulation of challenges we collectively face. These crises are of course experienced differently across the globe. For many, crisis and insecurity has long been a fact of life. But for others, they bring into sharp relief the fragile nature of our everyday security and our economic systems. They open up a new lens on the adequacy of public health and welfare infrastructures, the resilience of communities, and the ways in which we relate to the environment. Governments worldwide have struggled to cope, to organise, to collaborate and to lead. It is in this context that in 2018 at the World Government Summit in Dubai, UEA that the Global Happiness Council launched the first Global Happiness Policy Report, asserting that for governments to pursue happiness 'is the world's best and perhaps only hope to avoid global catastrophe' (Sachs, 2018, 4). Moments of crisis can also act as a reminder that the way in which we have often come to subordinate social relationships to economic ones is problematic. The Covid-19 pandemic in particular brought public debate on welfare, anxiety, social isolation, need and inequalities, and on kindness and actions of care to the fore. These debates have long histories which remain far from resolved.

Rhetoric of Health & Medicine

The phrase "looking for a mind at work" entered the vernacular through Lin Manuel Miranda's explosively popular musical, Hamilton, but the phrase owes its genesis to an earlier cultural phenomenon: Aaron Sorkin's US television program The West Wing, in which Sam Seaborn, Deputy White House Communications Director for a fictional White House, says, "I look for anything. I look for a mind at work" (2002). Academics, similarly, can readily act as minds at work, looking for and at other minds at work-a focus on intellectual perspectives and contributions that is critical but can also sometimes obscure or neglect to consider the full human context of their own or others' intellectual contributions. Academics with an interest in the rhetoric of health and medicine have a somewhat unique opportunity to consider the broader contexts of bodies as well as minds at work through their content focus, but may still neglect to consider the full spectrum of human conditions each scholar experiences. A mind is never at work on its own: minds are always operating within and inseparably from full humans with complex interpersonal, bodily, and emotional intersectionalities. This issue honors not only the minds, but also the bodies and hearts at work in scholarly pursuits. A crucial component of consistently considering bodies and hearts, as well as minds, arises in opportunities to offer scholarly feedback to one another. In "RHM Generosity," J. Blake Scott, Lisa Melonçon, and

Philosophy and Phenomenological Research, 2021

In philosophy, it is widely held that a person is practically wise if and only if the person knows how to live well, and that a person knows how to live well only if the person knows what is good or important for well-being, or what is a worthwhile end to pursue (c.f. Nozick 1989; Tiberius 2008; Swartwood 2013; Grimm 2015). The question that remains is: What is it that contributes to or constitutes wellbeing known by a wise person? Not all theories of wisdom 1 address this question. Using Stephen Grimm's terminologies, a theory of wisdom is fully articulated "if it not only invokes notions like 1 In this paper, the term "wisdom" means practical wisdom, unless otherwise specified.

She Ji: The Journal of Design, Economics, and Innovation, 2019

To put Planet Earth on a sustainable trajectory, we need a new normative vision to guide the design of institutions and artifacts. Sustainability has failed. Instead, the positive image of flourishing has the power to reverse the course of environmental and social deterioration. Flourishing represents the realization of living creatures' biological-and for humans, existential-potential. The absence of flourishing can be explained by recent studies of the brain by Iain McGilchrist. His divided brain model explains the evolution of our "modern" culture, dominated by abstract science (left brain) and manipulative control, compared to cultures characterized by interconnectedness and empathetic care (right brain). Flourishing is possible only when the right brain hemisphere is the master, but balanced with the left. The ultimate goal of every designer should be to foster flourishing. But as an emergent property, it cannot be obtained directly by technological or institutional design. For humans, flourishing requires 1) restoring the supremacy of the right brain through direct practices, for example, mindfulness training, and 2) re-designing institutions and artifacts to enhance presencing: the perception of being connected to the contextually rich surrounding world. Design-for-flourishing must therefore pay attention to the larger social and environmental systems in which people live out their lives.

Life in the Flesh, 2008

This chapter discusses Gottfried Wilhelm Leibniz's philosophical reflections on mind and body. It first considers Leibniz's distinction between substance and aggregate, referring to the former as a being that must have true unity (what he calls unum per se) and to the latter as simply a collection of other beings. It then describes Leibniz's extension of the term "substance" to monads and other things such as animals and living beings. It also examines Leibniz's views about the union of mind and body, whether mind and body interact, and how interaction is related to union. More specifically, it asks whether mind and body together constitute an unum per se and analyzes Leibniz's account of the per se unity of mind-body composites. In addition, the chapter explores the problem of soul-body union as opposed to mind-body union and concludes by discussing Leibniz's explanation of soul-body interaction using a system of pre-established harmony.

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Journal of Wound, Ostomy and Continence Nursing, 2007

Being an educationist necessitates having many values. One of these values is altruism. In this study conducted on the altruism phenomenon, the dimensions of altruism demonstrated by a key group of educationists, namely the headmasters, and the reasons motivating their altruistic behavior were investigated. The aim is to create awareness around the altruism phenomenon in education. For this purpose, the study group includes 17 altruist / selfless headmasters working in Turkey. The findings of the study showed that the headmasters demonstrated altruistic behaviors because of personal reasons, the desire to solve problems, ideals, the fear of failure, the image of the school, and valor. It is observed that managing a school necessitates altruistic behavior; however, headmasters are affected negatively in this process. Such negative effects could sometimes be associated with health or social life. Building on the fact that altruism is learnable and applicable, the paper contributes positively to educating people by creating awareness around this phenomenon.

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1991