This book presents a theory of personhood and moral personhood using results from recent work on intentionality in the philosophy of mind. An account of intentional kinds, causation, and explanation is provided to resolve some current issues in moral and legal theory, and to examine questions raised in law and medicine where it is necessary to deal with human individuals at the boundaries of their lives. Topics discussed include abortion, death, euthanasia, personal identity, rights — including the right to privacy and the right to die — servility, and suicide.

What is a person? Surprisingly little attention is given to this question in psychology. For much of the past century, psychology has tended to focus on the systematic study of processes rather than on the persons who enact and embody them. In contrast to the reductionist picture of much mainstream theorising, which construes persons as their mental lives, behaviours or neurophysiological particulars, The Psychology of Personhood presents persons as irreducibly embodied and socially situated beings. Placing the study of persons at the centre of psychology, this book presents novel insights on the typical, everyday actions and experiences of persons in relation to each other and to the broader society and culture. Leading scholars from diverse academic disciplines paint an integrative portrait of the psychological person within evolutionary, historical, cultural, developmental and everyday contexts.

This book is a critical examination of the philosophical and moral issues in relation to human enhancement and the various related medical developments that are now rapidly moving from the laboratory into the clinical realm. In the book, the author critically examines technologies such as genetic engineering, neural implants, pharmacologic enhancement, and cryonic suspension from transhumanist and bioconservative positions, focusing primarily on moral issues and what it means to be a human in a setting where technological interventions sometimes impact strongly on our humanity. The author also introduces the notion that death is a process rather than an event, as well as identifies philosophical and clinical limitations in the contemporary determination of brain death as a precursor to organ procurement for transplantation. The discussion on what exactly it means to be dead is later applied to explore philosophical and clinical issues germane to the cryonics movement. Written by a physician/ scientist and heavily referenced to the peer-reviewed medical and scientific literature, the book is aimed at advanced students and academics but should be readable by any intelligent reader willing to carry out some side-reading. No prior knowledge of moral philosophy is assumed, as the various key approaches to moral philosophy are outlined early in the book.

Agency, Culture and Human Personhood uses feminist theories, process and liberation theologies, psychodynamics and the problem of intimate partner violence to develop a pastoral theology of human agency. The turn to cultural context for understanding what makes human beings who they are and do the things they do, raises significant questions about human agency. To what extent is agency, the human capacity to act, self-determined, and to what extent is it determined by external factors? If we conceive of persons with too little agency we negate the possibility for change but too much agency negates the necessity for resistance movements. Hoeft argues that agency arises ambiguously from and is constituted of culture. She suggests that such a conception of agency enables the church to foster in victims, perpetrators, and congregations more resistance to violence and proposes practices of ministry that can do just that. The book will challenge deeply ingrained notions of personal responsibility and one's capacity to choose change, yet offers concrete proposals for a creating a less violent world.

This book explores the salient ethical idea of personhood in African philosophy. It is a philosophical exposition that pursues the ethical and political consequences of the normative idea of personhood as a robust or even foundational ethical category. Personhood refers to the moral achievements of the moral agent usually captured in terms of a virtuous character, which have consequences for both morality and politics. The aim is not to argue for the plausibility of the ethical and political consequences of the idea of personhood. Rather, the book showcases some of the moral-political content and consequences of the account it presents.

Hegel's analysis of his culture identifies nihilistic tendencies in modernity i.e., the death of God and end of philosophy. Philosophy and religion have both become hollowed out to such an extent that traditional disputes between faith and reason become impossible because neither any longer possesses any content about which there could be any dispute; this is nihilism. Hegel responds to this situation with a renewal of the ontological argument (Logic) and ontotheology, which takes the form of philosophical trinitarianism. Hegel on the Proofs and Personhood of God examines Hegel's recasting of the theological proofs as the elevation of spirit to God and defense of their content against the criticisms of Kant and Jacobi. It also considers the issue of divine personhood in the Logic and Philosophy of Religion. This issue reflects Hegel's antiformalism that seeks to win back determinate content for truth (Logic) and the concept of God. While the personhood of God was the issue that divided the Hegelian school into left-wing and right-wing factions, both sides fail as interpretations. The center Hegelian view is both virtually unknown, and the most faithful to Hegel's project. What ties the two parts of the book together--Hegel's philosophical trinitarianism or identity as unity in and through difference (Logic) and his theological trinitarianism, or incarnation, trinity, reconciliation, and community (Philosophy of Religion)--is Hegel's Logic of the Concept. Hegel's metaphysical view of personhood is identified with the singularity (Einzelheit) of the concept. This includes as its speculative nucleus the concept of the true infinite: the unity in difference of infinite/finite, thought and being, divine-human unity (incarnation and trinity), God as spirit in his community.

Exploring notions of the person through a wide range of anthropological literature, Cathrine Degnen analyses how personhood is built, affirmed, and maintained during various life stages and via multiple cultural forms and practices. In discussing the life course, she investigates personhood as a concept at the beginning of life, throughout life as lived, at the edges of being, and ultimately at life’s end. Cross-Cultural Perspectives on Personhood and the Life Course moves beyond the human person in isolation to consider how personhood is fashioned with regard to place and how non-humans can also be recognised as persons. Through multiple ethnographic accounts, Degnen shows that personhood emerges as a relational and processual entity, brought into being via reciprocal fields of social relations.

In this remarkable blend of sophisticated philosophical analysis and close reading of literary texts, Richard Eldridge presents a convincing argument that literature is the most important and richest source of insights in favor of a historicized Kantian moral philosophy. He effectively demonstrates that only through the interpretation of narratives can we test our capacities as persons for acknowledging the moral laws as a formula of value and for acting according to it. Eldridge presents an extensive new interpretation of Kantian ethics that is deeply informed by Kant's aesthetics. He defends a revised version of Kantian universalism and a Kantian conception of the content of morality. Eldridge then turns to literature armed not with any a priori theory but with an interpretive stance inspired by Hegel's phenomenology of self-understanding, more or less naturalized, and by Wittgenstein's work on self-understanding as ongoing narrative-interpretive activity, a stance that yields Kantian results about the universal demands our nature places on itself. Eldridge goes on to present readings of novels by Conrad and Austen and poetry by Wordsworth and Coleridge. In each text protagonists are seen to be struggling with moral conflicts and for self-understanding as moral persons. The route toward partial resolution of their conflicts is seen to involve multiple and ongoing activities of reading and interpreting. The result of this kind of interpretation is that such literature—literature that portrays protagonists as themselves readers and interpreters of human capacities for morality—is a primary source for the development of morally significant self-understanding. We see in the careers of these protagonists that there can be genuine and fruitful moral deliberation and valuable action, while also seeing how situated and partial any understanding and achievement of value must remain. On Moral Personhood at once delineates the moral nature of persons; shows various conditions of the ongoing, contextualized, partial acknowledgment of that nature and of the exercise of the capacities that define it; and enacts an important way of reading literature in relation to moral problems. Eldridge's work will be important reading for moral philosophers (especially those concerned with Kant, Hegel, and issues dividing moral particularists from moral universalists), literary theorists (especially those concerned with the value of literature and its relation to philosophy and to moral problems), and readers and critics of Conrad, Wordsworth, Coleridge, and Austen.

The book also draws heavily on empirical research on consciousness and cognition in non-human animals as a way of approaching the question of which animals, if any, are "persons," or at least "near-persons".

In a growing secular society, what distinguishes a Christian from a non-Christian? Is a Christian identified by certain religious and ceremonial activity, social action, principles, or do their relationships identify them as Christian? This book suggests that a Christian person is in a continual relationship with the Triune God through the Holy Spirit. Furthermore, this living relationship reflects the eternal relationship of the Father, Son, and Holy Spirit, because people have been created in the image and likeness of the Triune God. This book uses historical, theological, philosophical, and biblical approaches to understand the Christian person. Throughout this book, the reader will be engaged with the modern Greek theologian, John Zizioulas. However, this book is a study on the person of the Holy Spirit, though never separated from the trinitarian relationship, who makes a human person a Christian.