Armin Grunwald Book order

Exploring the blurring lines between life and technology, this book offers ethical guidance for responsibly navigating research and innovation. It delves into philosophical reflections on the implications of these shifts, encouraging readers to consider the profound impact of technological advancements on human existence and ethical considerations in modern society.

Focusing on transactional analysis (TA), this volume explores its motivations, historical evolution, and contemporary practices. It introduces a novel theoretical perspective grounded in social theory and philosophy, offering insights into the implications for the future of TA practices. Through this lens, the book aims to enhance the understanding and application of TA, providing a comprehensive foundation for both practitioners and scholars interested in the field's development.

Modern molecular technology in the so-called life sciences (biology as weil as medicine) allows today to approach and manipulate living beings in ways and to an extent wh ich not too long aga seemed Utopian. The empirical progress promises further and even more radical developments in the future, and it is at least often claimed that this kind of research will have tremendeous etfects on and for all of humanity, for example in the areas of food production, transplantation medicine (including stem cell research and xenotransplantation), (therapeutic) genetic manipulation and (cell-line) cloning (of cell lines or tissues), and of biodiversity conservation-strategies. At least in Western, industrialized countries the development of modern sciences led to a steady increase of human health, well-being and quality of life. However, with the move to make the human body itself an object of scientific research interests, the respective scientific descriptions resulted in changes in the image that human beings have of themselves. Scientific progress has led to a startling loss of traditional human self-understanding. This development is in contrast to an under standing according to which the question what it means to be "human" is treated in the realm of philosophy. And indeed, a closer look reveals that - without denying the value of scientitic progress - science cannot replace the philosophical approach to anthropological questions.

The question, what does it mean to be human, is as old as philosophy and the sciences. This question for human nature - inextricably interwoven with the question for the nature of nature - was the subject of the symposium reported here.