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Religious influences on the depictions of science in mainstream movies

[1897]), the fearless vampire hunters must turn to ancient religious rites to defeat a monster that has descended upon an unsuspecting and technologically advanced London on the cusp of a new century. A distrust of scientists, who have turned away from morality and religion to dabble disastrously in questions of creation, runs through classic science fiction stories of biological horror and hybridity, like H. G. Wells’s The Island of Dr Moreau (1996 [1896]) and Robert Louis Stevenson’s The Strange Case of Dr Jekyll and Mr Hyde (2000 [1886]), respectively. Playing God

in Science and the politics of openness

elsewhere, are false antitheses.1 Justice today requires both redistribution and recognition; neither alone is sufficient. As soon as one embraces this thesis, however, the question of how to combine them becomes pressing. I maintain that the emancipatory aspects of the two problematics need to be integrated in a single, comprehensive framework. The task, in part, is to devise an expanded conception of justice that can accommodate both defensible claims for social equality and defensible claims for the recognition of difference. Morality or ethics? Integrating

in The culture of toleration in diverse societies
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often underpinning the separation is that human persons are morally fundamental. Human persons are regarded as morally (not physically) distinct from their natural environment. 13 Kantian understanding of human agency and autonomy provides a classical rendering of this point. Kantian freedom, rationality and morality are wholly distinct from ‘natural causation’. The rational agent exists autonomously as an end in herself and

in Political concepts
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A European fin de siècle

has turned out to be much more confusing. To put it simply, interests of power have contaminated what looked like an attempt to execute normative Idealpolitik . In The Twenty Years’ Crisis , E.H. Carr criticised the hypocrisy of the application of morality to the anarchy of international relations, and argued that it led to disaster by ignoring the real relations of power. 1 NATO’s operation in Kosovo

in Mapping European security after Kosovo

that restraint must be principled to count as toleration separates toleration from indifference. 4 See I. Berlin, ‘The pursuit of the ideal’, in The Crooked Timber of Humanity (London: Fontana Press, 1990); ‘The decline of utopian ideas in the west’, ibid.; ‘Two concepts of liberty’, in Four Essays on Liberty (Oxford: Oxford University Press, 1969). See also J. Raz, The Morality of Freedom (Oxford: Clarendon Press, 1986) and ‘Incommensurability and agency’, in R. Chang (ed.), Incommensurability, Incomparability and Practical Reason (Cambridge, MA: Harvard University

in The culture of toleration in diverse societies
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, oppressive, and obscurantist institutions. Of these, the Catholic Church was the most prominent, and republican citizenship was an instrument of emancipation from religious dogmatism. Individuals were to be encouraged to think of themselves as citizens first, through the inculcation of what the Protestant educationalist Ferdinand Buisson ambiguously called a foi laïque (laïque faith).19 Laïcité was like a religion in the etymological sense: it provided a foundation for individual morality and a sense of collective belonging. But this was a non-transcendental, non

in The culture of toleration in diverse societies
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its consequences (LW2: 243). Building upon his prior engagement with Darwin’s theory of evolution and the psychology of William James, Dewey puts forward an argument for the social nature of both the self and morality. The foundation of this argument is that like all objects within nature, human beings exist in an environment where ‘conjoint, combined, associated action is a universal trait of the behaviour of things’ (LW2: 257). What we take to be human nature or what we take to be the human ‘self ’ is said by Dewey not to be an immutable property or instinct which

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war thinking. Without restraint war cannot be justified and yet, it seems, the more war is justified the less restrained it becomes. As realists have frequently observed, the attempt to subject war to moral regulation leads, all too easily, to its escalation rather than its limitation. Paradoxically, the biggest threat to the moral containment of war may come from morality itself. The more war is informed with moral purpose, the less limited it

in Political concepts
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Individuals acting together

. 5 A. Etzioni, The New Golden Rule: Community and Morality in a Democratic Society (London, Profile Books, 1997), p. 203. 6 Badhwar, ‘Moral Agency, Commitment and Impartiality’, p. 4, n. 6. 7 J. Raz, The Morality of Freedom (Oxford

in Political concepts
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justice. From this perspective, politics may be regarded as a branch of ethics – the study of what is right. Focusing on morality in politics has been a feature of political ideologies, government decisions and party campaigners to the present day. Discourse on ‘ends’ or values, and the morality (not just practicality) of ‘means’ is a fundamental dimension of politics and is inherent in its very meaning

in Understanding political ideas and movements