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Science and technology can flourish open-endedly while abiding by restrictive principles that are powerful enough to reassure the anxious and mild enough to secure the unqualified endorsement of all but the most reckless investigators.We can have dignity and science too, but only if we face the conflict with open minds and a sense of common cause.any people fear that science and technology are encroaching on domains of life in a way that undermines human dignity, and they see this as a threat that needs to be resisted vigorously. There is a real crisis, and it needs our attention now, before irreparable damage is done to the fragile environment of mutually shared beliefs and attitudes on which a precious conception of human dignity does indeed depend for its existence.
), and there is no moment at which the soul leaves the body and human life ends.
Moreover, the more we understand, scientifically, about these complexities, the more practical it becomes, technologically, to exploit them in entirely novel ways for which tradition is utterly unprepared: aspects of life have ceased.
", you will shun the topic by distracting your own attention from it, if at all possible.
I know from experience that some readers of this essay will already be feeling some discomfort and even guilt for allowing themselves to broach these topics at all, so strong is the taboo against thinking the unthinkable, but I urge them to bear with me, since the policy that I will propose may have more going for it than their own.
Faced with that dire prospect, it becomes tempting indeed to think of promulgating a holy lie, a myth that might carry us along for long enough to shore up our flagging confidence until we can restore "law and order." That is where the doctrine of the soul comes in.
Fashion Institute Of Technology Essay Question - Essay On Ambition To Become A Scientist
People have immortal souls, according to tradition, and that is what makes them so special.The fact that the threat has not been well articulated does not mean it is not real and important.Let me try to make it plain by drawing some parallels.This creates a belief environment in which there is a powerful incentive for the most virtuous and civic-minded to lie, vigorously, just to preserve what remains of the belief environment.Faced with a deteriorating situation, admitting the truth may only accelerate the decline, while a little creative myth-making might- -save the day. And this is what people fear might happen if we pursue our current scientific and technological exploration of the boundaries of human life: we will soon find ourselves in a deteriorating situation where people-rightly or wrongly-start jumping to conclusions about the -sanctity of life, the commodification of all aspects of life, and it will be too late to salvage the prevailing attitudes that protect us all from something rather like a failed state, a society in which the sheer security needed for normal interpersonal relations has dissolved, making trust, and respect, and even love, all but impossible.Science promises-or threatens-to replace the traditional absolutes about the conditions of human life with a host of relativistic complications and the denial of any sharp boundaries on which to hang tradition.Plato spoke of seeking the universals that "carve Nature at its joints," and science has given us wonderful taxonomies that do just that.When we start treating living bodies as motherboards on which to assemble cyborgs, or as spare parts collections to be sold to the highest bidder, where will it all end?It is not as if we could halt the slide by just prohibiting (some of) the technology.Human life, tradition says, is infinitely valuable, and even sacred: not to be tampered with, not to be subjected to "unnatural" procedures, and of course not to be terminated deliberately, except (perhaps) in special cases such as capital punishment or in the waging of a just war: "Thou shalt not kill." Human life, science says, is a complex phenomenon admitting of countless degrees and variations, not markedly different from animal life or plant life or bacterial life in most regards, and amenable to countless varieties of extensions, redirections, divisions, and terminations.The questions of when (human) life begins and ends, and of which possible variants "count" as (sacred) human lives in the first place are, according to science, more like the question of the area of a mountain than of its altitude above sea level: it all depends on what can only be conventional definitions of the boundary conditions.