Milton Rokeach's book The Nature of Human Values (1973), and the Rokeach Value Survey, which the book served as the test manual for, occupied the final years of his career. In it, he posited that a relatively few "terminal human values" are the internal reference points that all people use to formulate attitudes and opinions, and that by measuring the "relative ranking" of these values one could predict a wide variety of behavior, including political affiliation and religious belief. This theory led to a series of experiments in which changes in values led to measurable changes in opinion for an entire small city in the state of Washington.

An exploration of the moral and ethical implications of new biotechnologies Many of the ethical issues raised by new technologies have not been widely examined, discussed, or indeed settled. For example, robotics technology challenges the notion of personhood. Should a robot, capable of making what humans would call ethical decisions, be held responsible for those decisions and the resultant actions? Should society reward and punish robots in the same way that it does humans? Likewise, issues of safety, environmental concerns, and distributive justice arise with the increasing acceptance of genetically modified organisms (GMOs) in food production nanotechnology in engineering and medicine, and human gene therapy and enhancement. The problem of dual-use—when a technology can be used both to benefit and to harm—exists with virtually all new technologies but is central in the context of emerging 21st century technologies ranging from artificial intelligence and robotics to human gene-editing and brain-computer interfacing. In Re-Creating Nature: Science, Technology, and Human Values in the Twenty-First Century, James T. Bradley addresses emerging biotechnologies with prodigious potential to benefit humankind but that are also fraught with ethical consequences. Some actually possess the power to directly alter the evolution of life on earth including human. Specifically, these topics include stem cells, synthetic biology, GMOs in agriculture, nanotechnology, bioterrorism, CRISPR gene-editing technology, three-parent babies, robotics and roboethics, artificial intelligence, and human brain research and neurotechnologies. Offering clear explanations of these various technologies, a pragmatic presentation of the conundrums involved, and questions that illuminate hypothetical situations, Bradley guides discussions of these and other thorny issues resulting from the development of new biotechnologies. He also highlights the responsibilities of scientists to conduct research in an ethical manner and the responsibilities of nonscientists to become “science literate” in the twenty-first century.

A controversial inquiry into the origins of human values.

This volume presents theoretical, methodological, and empirical advances in understanding, and also in the effects of understanding, individual and societal values.

Written by one of the instrumental figures in environmental ethics, Nature as Subject traces the development of an ethical policy that is centered not on human beings, but on itself. Katz applies this idea to contemporary environmental problems, introducing themes of justice, domination, imperialism, and the Holocaust. This volume will stand as a foundational work for environmental scholars, government and industry policy makers, activists, and students in advanced philosophy and environmental studies courses.

What, if anything, does biological evolution tell us about the nature of religion, ethical values, or even the meaning and purpose of life? The Moral Meaning of Nature sheds new light on these enduring questions by examining the significance of an earlier—and unjustly neglected—discussion of Darwin in late nineteenth-century Germany. We start with Friedrich Nietzsche, whose writings staged one of the first confrontations with the Christian tradition using the resources of Darwinian thought. The lebensphilosophie, or “life-philosophy,” that arose from his engagement with evolutionary ideas drew responses from other influential thinkers, including Franz Overbeck, Georg Simmel, and Heinrich Rickert. These critics all offered cogent challenges to Nietzsche’s appropriation of the newly transforming biological sciences, his negotiation between science and religion, and his interpretation of the implications of Darwinian thought. They also each proposed alternative ways of making sense of Nietzsche’s unique question concerning the meaning of biological evolution “for life.” At the heart of the discussion were debates about the relation of facts and values, the place of divine purpose in the understanding of nonhuman and human agency, the concept of life, and the question of whether the sciences could offer resources to satisfy the human urge to discover sources of value in biological processes. The Moral Meaning of Nature focuses on the historical background of these questions, exposing the complex ways in which they recur in contemporary philosophical debate.

This fresh and innovative approach to human-environmental relations will revolutionise our understanding of the boundaries between ourselves and the environment we inhabit. The anthology is predicated on the notion that values shift back and forth between humans and the world around them in an ethical communicative zone called ‘value-space’. The contributors examine the transformative interplay between external environments and human values, and identify concrete ways in which these norms, residing in and derived from self and society, are projected onto the environment.

One of the most persistent concerns about the future is whether it will be dominated by the predictive algorithms of AI – and, if so, what this will mean for our behaviour, for our institutions and for what it means to be human. AI changes our experience of time and the future and challenges our identities, yet we are blinded by its efficiency and fail to understand how it affects us. At the heart of our trust in AI lies a paradox: we leverage AI to increase our control over the future and uncertainty, while at the same time the performativity of AI, the power it has to make us act in the ways it predicts, reduces our agency over the future. This happens when we forget that that we humans have created the digital technologies to which we attribute agency. These developments also challenge the narrative of progress, which played such a central role in modernity and is based on the hubris of total control. We are now moving into an era where this control is limited as AI monitors our actions, posing the threat of surveillance, but also offering the opportunity to reappropriate control and transform it into care. As we try to adjust to a world in which algorithms, robots and avatars play an ever-increasing role, we need to understand better the limitations of AI and how their predictions affect our agency, while at the same time having the courage to embrace the uncertainty of the future.

What rational justification is there for conceiving of all living things as possessing inherent worth? In Respect for Nature, Paul Taylor draws on biology, moral philosophy, and environmental science to defend a biocentric environmental ethic in which all life has value. Without making claims for the moral rights of plants and animals, he offers a reasoned alternative to the prevailing anthropocentric view--that the natural environment and its wildlife are valued only as objects for human use or enjoyment. Respect for Nature provides both a full account of the biological conditions for life--human or otherwise--and a comprehensive view of the complex relationship between human beings and the whole of nature. This classic book remains a valuable resource for philosophers, biologists, and environmentalists alike--along with all those who care about the future of life on Earth. A new foreword by Dale Jamieson looks at how the original 1986 edition of Respect for Nature has shaped the study of environmental ethics, and shows why the work remains relevant to debates today.