Many Western philosophers, from Aristotle through Descartes and even Collingwood and Whitehead, have regarded the material world to be largely inert and subject to human intervention. The modern period has yielded more nuanced definitions of nature, seeing the process of life as self-generating and self-sustaining. The Jaina worldview, dating from the first several centuries before the common era, has developed an elaborate biological schematic that attributes sentience and hence soul to even the elements of earth, water, fire, and air. They also developed a sophisticated ethical response to the "livingness" of things. The Jaina attitudes toward synthetic life are explored at the end of the paper, suggesting that even engineered cells would nonetheless possess the qualities of life that must be valued and protected. Many Western philosophers, from Aristotle through Descartes and even Collingwood and Whitehead, have regarded the material world to be largely inert and subject to human intervention. The modern period has yielded more nuanced definitions of nature, seeing the process of life as self-generating and self-sustaining. The Jaina worldview, dating from the first several centuries before the common era, has developed an elaborate biological schematic that attributes sentience and hence soul to even the elements of earth, water, fire, and air. They also developed a sophisticated ethical response to the "livingness" of things. The Jaina attitudes toward synthetic life are explored at the end of the paper, suggesting that even engineered cells would nonetheless possess the qualities of life that must be valued and protected. Many Western philosophers, from Aristotle through Descartes and even Collingwood and Whitehead, have regarded the material world to be largely inert and subject to human intervention. The modern period has yielded more nuanced definitions of nature, seeing the process of life as self-generating and self-sustaining. The Jaina worldview, dating from the first several centuries before the common era, has developed an elaborate biological schematic that attributes sentience and hence soul to even the elements of earth, water, fire, and air. They also developed a sophisticated ethical response to the "livingness" of things. The Jaina attitudes toward synthetic life are explored at the end of the paper, suggesting that even engineered cells would nonetheless possess the qualities of life that must be valued and protected. Many Western philosophers, from Aristotle through Descartes and even Collingwood and Whitehead, have regarded the material world to be largely inert and subject to human intervention. The modern period has yielded more nuanced definitions of nature, seeing the process of life as self-generating and self-sustaining. The Jaina worldview, dating from the first several centuries before the common era, has developed an elaborate biological schematic that attributes sentience and hence soul to even the elements of earth, water, fire, and air. They also developed a sophisticated ethical response to the "livingness" of things. The Jaina attitudes toward synthetic life are explored at the end of the paper, suggesting that even engineered cells would nonetheless possess the qualities of life that must be valued and protected.
مجموعه
تاريخ نشر
2013
توصيف ظاهري
77-88
عنوان
Worldviews: Global Religions, Culture, and Ecology
شماره جلد
17/1
شماره استاندارد بين المللي پياييندها
1568-5357
اصطلاحهای موضوعی کنترل نشده
اصطلاح موضوعی
Jainism
اصطلاح موضوعی
nature
اصطلاح موضوعی
sentience
اصطلاح موضوعی
soul
اصطلاح موضوعی
synthetic life
نام شخص به منزله سر شناسه - (مسئولیت معنوی درجه اول )