Search results

New interdisciplinary essays
Editor: Bronwen Price

Francis Bacon produced his final draft of the New Atlantis around the years 1624-1625. Standing at the threshold of early modern thought, Bacon's text operates at the interstices of its contemporary culture and does indeed signal a desire to 'illuminate all the border-regions that confine upon the circle of our present knowledge'. This book presents a collection of essays that show how the New Atlantis negotiates a variety of contexts, namely literary, philosophical, political, religious and social, in order to achieve this. The narrative begins with a standard literary device. When Bacon wrote the New Atlantis, he clearly had More's Utopia in mind as a model. For all his strictures on the use of language for rhetorical effect, Francis Bacon was thoroughly grounded in the Renaissance art of rhetoric. He consciously drew on his rhetorical skill in his writings, adapting his style as occasion demanded. The New Atlantis is a text about natural philosophy which seems to offer connections at almost every point with moral and political philosophy. The book discusses two forms of natural knowledge that Bacon takes up and develops in the New Atlantis: natural magic, and medicine. The modern project is crucially dependent on two fundamental miracles: the miracle of creation and the miracle of divine revelation. The book also analyses Bacon's representations of colonialism and Jewishness in the New Atlantis has revealed. The New Atlantis raises questions concerning the relationship between censorship and knowledge.

deification of selfishness, were what caused him to develop an alternative to the models which have prevailed since his own time. The poverty of Hobbesianism Nobody quite knows how it happened. No single philosopher, statesman or cleric can be blamed for the demise of the selfless ethics of the classics and of Christian religion. Yet one philosopher stands accused of putting the doctrine into writing; Thomas Hobbes (1588–1679). Hobbes – perhaps alongside Machiavelli – deserves (dis)credit for being the first major philosopher who sought to develop a moral philosophy on

in The political philosophy of Jean-Jacques Rousseau

solutions to these fundamental questions encouraged other forms of knowledge production. Poetry thrived in this period, and of course the novel was born. These imaginative modes of inquiry and representation addressed themselves to precisely the same intellectual concerns as moral philosophy. Thus the writings of Defoe, Richardson and Fielding express in their various ways the valorization and

in The other empire
Mary Warnock, embryos and moral expertise

counted Julian and Aldous Huxley among its former pupils. In 1942 she won a scholarship to Lady Margaret Hall, Oxford, to study Classics. It was here that she met a fellow student, Geoffrey Warnock, who went on to become a well-known philosopher and Vice-Chancellor of Oxford. They married in 1949, and that same year the new Mrs Warnock was appointed lecturer in moral philosophy at St Hugh’s College, Oxford. Warnock recalls that ‘philosophy in Oxford was then in the high point of success’, with large student numbers and over thirty members of staff.12 The dominant

in The making of British bioethics

responsibilities of those who care for particular others, often dependent and vulnerable, in intimate, domestic or familial – “private” – contexts’ (Walker 1998 : 51). In many ways, it is not surprising that feminist critique has been centred on ‘autonomous man’, ‘that centerpiece of modern Western culture and protagonist of modern moral philosophy’, and the discourses of rights and justice

in Recognition and Global Politics
Problematising the normative connection

mutually exclusive. The first type involves notions of what should be done. We may consider this to be the classical concern of normative theory, which is usually associated with normative ethics , that is the traditional subdiscipline of moral philosophy, which aims to guide actions. 16 Here the act of normative theorising is equated with thinking systematically about what is good and what is bad, what

in The United Nations, intra-state peacekeeping and normative change
The emergence of bioethics in British universities

training’.58 They also recommended that ethics sessions ‘should involve a teacher or teachers with training in the analytic disciplines (moral philosophy, theology or law)’ working alongside doctors and ‘representatives of the professions associated with medicine (nursing, social work, chaplaincy and others)’.59 Like the speakers at the GMC conference, the Pond report argued that disciplinary collaboration was essential in order to ‘avoid leaving ethics teaching in the hands of a teacher whose tendency is to promote a single, political, religious or philosophical

in The making of British bioethics

to the scientific community.7 While in More’s work Hythloday offers a detailed description of Utopia’s geography, government and laws, the moral philosophy of the inhabitants and their domestic or oeconomic arrangements, and while the island narrative of Book II is used as an example of a specific moral and political argument (that private property should be abolished), readers of the New Atlantis remain ignorant of most of these aspects of Bensalem.8 There is a remarkable lack of detail about the nature of the island, other than that it is ‘five thousand six

in Francis Bacon’s New Atlantis

, and that it needs in order to respect the significance and permanence of reasonable pluralism, is one that cannot, at the same time, show the injustice of imposition. As we have seen, Rawls believes that pluralism is permanent because it is the outcome of the operation of reason under conditions of freedom. Additionally, he believes that pluralism is significant because, in the modern world, ‘belief matters’. He writes: When moral philosophy began, say with Socrates, ancient religion was a civic religion of public social practice, of civic festivals and public

in The culture of toleration in diverse societies

moral philosophy which informs that ideology had been generated by the fragmentation of an older moral tradition concerning human goods, virtues and the social relationships in and through which goods can be pursued, of which the classical expression is the ethics of Aristotle. 18

in The Third Way and beyond