By Roger D. Masters
Library magazine Masters (government, Dartmouth Coll.) first units up the ``straw man'' of a value-free technological know-how after which laments that it has ended in relativism and subjectivism in regard to values in general. He goals to teach that the normal values ``found in all significant religions and moral doctrines'' will be proven via science--when thoroughly understood--to be implicit in human nature and that hence no hole separates truth and price, ``is'' and ``ought,'' technology and ethics. The e-book has the looks and gear of a scholarly travel via highbrow historical past from the ancients to the current, however it is a stressed conflation of rules and ideas that doesn't come anyplace close to its aim; finally, it tells us not anything sizeable approximately how technology may help us deal with the complexity and tough moral offerings of ``post-modern'' life.-- Leon H. Brody, U.S. workplace of body of workers Mgt. Lib., Washington, D.C.
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Extra resources for Beyond Relativism: Science and Human Values
Heidegger says: “The philosopher does not just believe. If he poses the question of time, he is determined to understand time starting from time. . ” To do justice to this formula is to show (a) how temporality was always derived from eternity in theology (§); to show (b) to what extent temporality is not itself comprehensible other than in its own terms and starting from itself in its own passage (§); and to show also (c) how the burden of time carries us into a future of care, whose load we have, above all, to carry (§).
Paul already has of going “from time to time”: “The day of the Lord will come like a thief in the night. indb 27 ■ 3/27/12 10:08:43 AM pregnant woman, and there will be no escape” ( Thess :–). But this positive disquiet of the Christian, which, as I have shown elsewhere, determines his “being on the alert” in the expectation of the Second Coming (Le Passeur de Gethsémani), is coupled with a negative disquiet, according to St. Augustine, when it does not lead to the Christian’s close dependence on God, as at the end of time.
Christian Speciﬁcity and the Ordinariness of the Flesh In holding then to the narrow limits of the phenomenon as it presents itself, one relies either on “a method of description of phenomena that is speciﬁc to Christianity” (Jean-Luc Marion), or else on ordinary life and the common ﬂeshly humanity of the Son of God (our perspective here). In reality these two paths are far from contradictory: They complement one another. One of them (that of Marion) treats the incarnation, the resurrection, or the adoration of the Eucharist as “exemplary” expressions of a “saturated” phenomenon.
Beyond Relativism: Science and Human Values by Roger D. Masters