Background:The decision whether to initiate cardiopulmonary resuscitation may sometimes be ethically complex. While studies have addressed some of these issues, along with the role of nurses in cardiopulmonary resuscitation, most have not considered the importance of nurses acting as advocates for their patients with respect to cardiopulmonary resuscitation.Research objective:To explore what the nurse’s advocacy role is in cardiopulmonary resuscitation from the perspective of patients, relatives, and health professionals in the Basque Country (Spain).Research design:An exploratory critical qualitative study was conducted from (...) October 2015 to March 2016. Thematic analysis was used to analyse the data.Participants:Four discussion groups were held: one with patients and relatives (n = 8), two with nurses (n = 7 and n = 6, respectively), and one with physicians (n = 5).Ethical considerations:Approval was obtained from the Basque Country Clinical Research Ethics Committee.Findings:Three significant themes were identified: (a) accompanying patients during end of life in a context of medical dominance, (b) maintaining the pact of silence, and (c) yielding to legal uncertainty and concerns.Discussion:The values and beliefs of the actors involved, as well as pre-established social and institutional rules reduced nurses’ advocacy to that of intermediaries between the physician and the family within the hospital environment. On the contrary, in primary health care, nurses participated more actively within the interdisciplinary team.Conclusion:This study provides key information for the improvement and empowerment for ethical nursing practice in a cardiac arrest, and provides the perspective of patients and relatives, nurses and physicians. (shrink)

Frege begins Die Grundlagen der Arithmetik, the work that introduces the project which was to occupy him for most of his professional career, with the question, 'What is the number one?' It is a question to which even mathematicians, he says, have no satisfactory answer. And given this scandalous situation, he adds, there is small hope that we shall be able to say what number is. Frege intends to rectify the situation by providing definitions of the number one and the (...) concept of number. But what, exactly, is required of a definition? Surely it will not do to stipulate that the number one is Julius Caesar - that would change the subject. It seems reasonable to suppose that an acceptable definition must be a true statement containing a description that picks out the object to which the numeral '1' already refers. And, similarly, that an acceptable definition of the concept of number must contain a description that picks out precisely those objects that are numbers - those objects to which our numerals refer. Yet, while Frege writes a great deal about what criteria his definitions must satisfy, the above criteria are not among those he mentions. Nor does he attempt to convince us that his definitions of '1' and the other numerals are correct by arguing that these definitions pick out objects to which these numerals have always referred. Yet, while Frege writes a great deal about what criteria his definitions must satisfy, the above criteria are not among those he mentions. Nor does he attempt to convince us that his definitions of ‘1’ and the other numerals are correct by arguing that these definitions pick out objects to which these numerals have always referred. There is, as we shall see shortly, a great deal of evidence that Frege’s definitions are not intended to pick out objects to which our numerals already refer. But if this is so, how can these definitions teach us anything about our science of arithmetic? And what criteria must these definitions satisfy? To answer these questions, we need to understand what it is that Frege thinks we need to learn about the science of arithmetic. (shrink)

A systematic effort to rethink Freud's theory of the unconscious, aiming to separate out the different forms of unconsciousness.

In spite of feminist recognition that hierarchical organizations are an important location of male dominance, most feminists writing about organizations assume that organizational structure is gender neutral. This article argues that organizational structure is not gender neutral; on the contrary, assumptions about gender underlie the documents and contracts used to construct organizations and to provide the commonsense ground for theorizing about them. Their gendered nature is partly masked through obscuring the embodied nature of work.jobs and hierarchies, common concepts in organizational (...) thinking, assume a disembodies and universal worker. This worker is actually a man; men's bodies, sexuality, and relationships to procreation and paid work are subsumed in the image of the worker. Images of men's bodies and masculinity pervade organizational processes, marginalizing women and contributing to the maintenance of gender segregation in organizations. The positing of gender-neutral and disembodied organizational structures and work relations is part of the larger strategy of control in industrial capitalist societies, which, at least partly, are built upon a deeply embedded substructure of gender difference. (shrink)

This article analyzes the sculptural depiction of two nonhuman animals, Greyfriars Bobby in Edinburgh, Scotland and the Brown Dog in Battersea, South London, England. It explores the ways in which both these cultural depictions transgress the norm of nineteenth century dog sculpture. It also raises questions about the nature of these constructions and the way in which the memorials became incorporated within particular human political spaces. The article concludes by analyzing the modern "replacement" of the destroyed early twentieth century statue (...) of the Brown Dog and suggests that the original meaning of the statue has been significantly altered. (shrink)

RESUMEN La neurociencia ha proporcionado valiosas herramientas para analizar problemas filosóficos; sin embargo, el debate sobre el papel de las evidencias neurocientíficas en la explicación de determinados fenómenos mentales sigue abierto. La discusión se centra en la experiencia mística y sus bases neuronales, lo que permite efectuar consideraciones más genéricas acerca de la legitimidad y el alcance de los razonamientos neurocientíficos cuando versan sobre algunos de los más conspicuos productos de la cultura. ABSTRACT Neuroscience has provided valuable tools for the (...) analysis of philosophical problems; however, there is an ongoing debate over the role of neuroscientific evidence in the explanation of certain mental phenomena. The discussion focuses on the mystical experience and its neuronal bases, which makes it possible to carry out more generic considerations regarding the legitimacy and scope of neuroscientific arguments when they involve some of the principal cultural products. (shrink)

In this article, the author addresses two feminist issues: first, how to conceptualize intersectionality, the mutual reproduction of class, gender, and racial relations of inequality, and second, how to identify barriers to creating equality in work organizations. She develops one answer to both issues, suggesting the idea of “inequality regimes” as an analytic approach to understanding the creation of inequalities in work organizations. Inequality regimes are the interlocked practices and processes that result in continuing inequalities in all work organizations. Work (...) organizations are critical locations for the investigation of the continuous creation of complex inequalities because much societal inequality originates in such organizations. Work organizations are also the target for many attempts to alter patterns of inequality: The study of change efforts and the oppositions they engender are often opportunities to observe frequently invisible aspects of the reproduction of inequalities. The concept of inequality regimes may be useful in analyzing organizational change projects to better understand why these projects so often fail and why they succeed when this occurs. (shrink)

El artículo tiene su origen en una conferencia que con el mismo título fue pronunciada en el Congreso Internacional de Filosofía Teórica y Práctica destinado a estudiar el problema del mal y ver el tratamiento realizado por varios autores empezando por Agustín de Hipona. En la presentación se quiere mostrar la característica única que tiene Agustín por la manera cómo enfrenta el problema del mal, por lo cual se le puede considerar el primer autor moderno porque el planteamiento sigue su (...) experiencia vital hecha de búsqueda de felicidad y el resultado pasa a ser la primera filosofía cristiana. Se estudia la respuesta maniquea a la que se adhirió y los motivos que le llevaron a abandonarla totalmente y superarla definitivamente tal y como queda patente en los textos claves de sus obras y en particular en las Confesiones y en el De natura boni que se presentan. (shrink)

A reforma trabalhista vem sendo normalmente apresentada como uma ruptura neoliberal com a tradição de protecionismo da Justiça do Trabalho e da legislação referente ao tema. Existe, todavia, um elemento de continuidade, que é a persistência na promessa da paz perpétua. A CLT apresenta a fraternidade entre as classes como imposição cristã. A Reforma Trabalhista insiste na superação dos conflitos como imposição da democracia, uma vez removida a intervenção estatal representada pela justiça do trabalho. Trata-se de uma utopia, uma vez (...) que as classes antagonistas disputam recursos limitados na luta pela sobrevivência. (shrink)

Re-emergent scientific atheism bears the marks of its historical origins in the efforts of Bonč-Bruevič and Jaroslavskij. The disciples of the 'Lenin generation' use their 'fathers' somewhat as 'second-level classics'.

BackgroundAn editorial expression of concern (EEoC) is issued by editors or publishers to draw attention to potential problems in a publication, without itself constituting a retraction or correction.MethodsWe searched PubMed, PubMed Central (PMC), and Google Scholar to identify EEoCs issued for publications in PubMed and PMC up to 22 August 2016. We also searched the archives of the Retraction Watch blog, some journal and publisher websites, and studies of EEoCs. In addition, we searched for retractions of EEoCs and affected articles (...) in PubMed up to 8 December 2016. We analyzed overall historical trends, as well as reported reasons and subsequent editorial actions related to EEoCs issued between August 2014 and August 2016.ResultsAfter screening 5076 records, we identified 230 EEoCs that affect 300 publications indexed in PubMed, the earliest issued in 1985. Half of the primary EEoCs were issued between 2014 and 2016 (52%). We found evidence of some EEoCs that had been removed by the publisher without leaving a record, and some were not submitted for PubMed or PMC indexing. A minority of publications affected by EEoCs had been retracted by early December 2016 (25%). For the subset of 92 EEoCs issued between August 2014 and August 2016, affecting 99 publications, the rate of retraction was similar (29%). The majority of EEoCs were issued because of concerns with validity of data, methods, or interpretation of the publication (68%), and 31% of cases remained open. Issues with images were raised in 40% of affected publications. Ongoing monitoring after the study identified another 17 EEoCs to year’s end in 2016, increasing the number of EEoCs to 247 and publications in PubMed known to be affected by EEoCs to 320 at the end of 2016.ConclusionsEEoCs have been rare publishing events in the biomedical literature, but their use has been increasing. Most have not led to retractions, and many remain unresolved. Lack of prominence and inconsistencies in management of EEoCs reduce the ability of these notices to alert the scientific community to potentially serious problems in publications. EEoCs will be made identifiable in PubMed in 2017. (shrink)

Drawing on contemporary coverage, particularly in The Field and Country Life, this article considers the construction of rabbits and squirrels as images of the past in England. By the 1930s, the red squirrel had become increasingly rare in the English countryside. Particularly in towns and suburbs, the population of the grey squirrel was growing rapidly. Those who saw themselves as the custodians of the countryside depicted the grey squirrel as a foreign force inimical to a mythical English way of life (...) as epitomized by the red squirrel. In the post war period, the debate resurfaced about the nature of the countryside and who had a right to defend it. The focus then was upon the spread of myxomatosis from France, which was depicted as a foreign disease. Wild rabbits, who died in the thousands from this infection, became appropriated, as red squirrels before them, as symbols of a lyrical and ordered past in the countryside. (shrink)

O artigo tem por objetivo examinar a relação intrínseca entre o teatro e a filosofia a partir do estudo do verbo théorein, revelador de instigantes elementos constitutivos da arte dramática e da maestria especulativa. Cuida-se de um aprendizado do olhar que, no teatro e na filosofia, irá encontrar as condições propícias para o seu pleno exercício nas manifestações artísticas e filosóficas do século V a.C. em Atenas. A invenção do olhar representa um traço peculiar e profícuo da cultura grega, que (...) escreverá uma história artística e filosófica paradigmática para a civilização ocidental. Analisa a querela suscitada com a expulsão dos poetas e tragediógrafos da República de Platão. Destaca-se a importância da interdisciplinaridade como apreensão do humano e desenvolvimento de uma consciência crítica dos problemas artísticos e filosóficos. (shrink)

The idea of man in José Gaos could be explained taking in account two essential axes that make an inter-relationship between them and define man substantially: 1) antinomy love-hate-emotions and motions-expression and 2) reason-thought-language. The first is “the condition of possibility” of the second, being the element more suitable and radical that allows man to think concepts. The emotions and motions impose conditions over his will and determine the moral being that is. The man is a unity, but at the (...) same time, is an oscillation between opposites that make him take consciousness of his individuality, from the others, his historicity and intersubjectivity. The Gaos proposal is an important contribution to the anthropological reflection of the moment, because of the analysis categories that offers, of undeniable value, to the better understanding of suitable aspects of the being and acting of the Latino American man. (shrink)

Not only can the influence of Gottlob Frege be found in contemporary work in logic, the philosophy of mathematics, and the philosophy of language, but his projects—and the very terminology he employed in pursuing those projects—are still current in contemporary philosophy. This is undoubtedly why it seems so reasonable to assume that we can read Frege' s writings as if he were one of us, speaking to our philosophical concerns in our language. In Joan Weiner's view, however, Frege's words (...) can be accurately interpreted only if we set that assumption aside. Weiner here offers a challenging new approach to the philosophy of this central figure in analytic philosophy. Weiner finds in Frege's corpus, from Begriffsschrift on, a unified project of remarkable ambition to which each of the writings in that corpus makes a distinct contribution—a project whose motivation she brings to life through a careful reading of his Foundations of Arithmetic. The Frege that Weiner brings into clear view is very different from the familiar figure. Far from having originated one of the standard positions on the nature of reference, Frege turns out not to have had positive doctrines on anything like what contemporary philosophers mean by "reference." Far from having served as a standard-bearer for those who take the realists' side of contemporary disputes with anti-realists, Frege turns out to have had no stake in either side of the controversy. Through Weiner's lens, Frege emerges as a thinker who has principled reasons for challenging the very assumptions and motivations that animate philosophers to dispute these doctrines. This lucidly written and accessible book will generate controversy among all readers with an interest in epistemology, philosophy of language, history of philosophy, and the philosophy of mathematics. (shrink)

Are intelligent machines really intelligent? Is the underlying philosoph- ical concept of intelligence satisfactory for describing how the present systems work? Is understanding a necessary and sufficient condition for intelligence? If a machine could understand, should we attribute subjectivity to it? This paper addresses the problem of deciding whether the so-called ”intelligent machines” are capable of understanding, instead of merely processing signs. It deals with the relationship between syntax and semantics. The main thesis concerns the inevitability of semantics for any (...) discussion about the possibility of building conscious machines, condensed into the following two tenets: ”If a machine is capable of understanding (in the strong sense), then it must be capable of combining rules and intuitions”; “If semantics cannot be reduced to syntax, then a machine cannot understand.” Our conclusion states that it is not necessary to attribute understanding to a machine in order to explain its exhibited “intelligent” behavior; a merely syntactic and mechanistic approach to intelligence as a task-solving tool suffices to justify the range of operations that it can display in the current state of technological development. (shrink)

This chapter argues that Mary Astell’s Christian Religion as Profess’d by a Daughter of the Church of England was central to her feminist ideas, rather than limiting them—a position taken by most scholars, and especially by those who term her a conservative. Astell was totally devoted to the importance of reason and its link to faith and religious belief. Her primary motivation was reason’s guarantee of an independent and thoughtful Christianity for women. This acceptance of the centrality of reason and (...) its links to faith seems to contradict her dedication to a scripturally-directed religion, and one under the control of political and religious governors. But in many ways it allowed her to develop a feminism not found in others. She stressed equality and independence, granting little standing to men to direct women’s religion and only granted authority to God’s anointed leaders of church and state. Such an analysis allowed her to adopt a conservative political stance while assuming a quite radical one as regarding women’s relationship to men. And in this work, which primarily addressed proper Christian principles, she introduced views compatible with her more central feminist texts, namely the Serious Proposal and Reflections upon Marriage. By focusing on the mind, individual agency, and unjust patriarchal values, she was able to pursue both a strong critique of the status quo and to hone in precisely on the status of women, in ways not before accomplished. (shrink)

There is a section in Samuel Delany’s magnificent autobiographical meditation, The Motion of Light in Water, that dramatically raises the problem of writing the history of difference, the history, that is, of the designation of “other,” of the attribution of characteristics that distinguish categories of people from some presumed norm.1 Delany recounts his reaction to his first visit to the St. Marks bathhouse in 1963. He remembers standing on the threshold of a “gym-sized room” dimly lit by blue bulbs. The (...) room was full of people, some standing, the rest an undulating mass of naked, male bodies, spread wall to wall. My first response was a kind of heart-thudding astonishment very close to fear. I have written of a space at certain libidinal saturation before. That was not what frightened me. It was rather that the saturation was not only kinesthetic but visible.2Watching the scene establishes for Delany a “fact that flew in the face” of the prevailing representation of homosexuals in the 1950s as “isolated perverts,” as subjects “gone awry.” The “apprehension of massed bodies” gave him a “sense of political power”:what this experience said was that there was a population—not of individual homosexuals … not of hundreds, not of thousands, but rather of millions of gay men, and that history had, actively and already, created for us whole galleries of institutions, good and bad, to accommodate our sex. [M, p. 174] 2. Samuel R. Delany, The Motion of Light in Water: Sex and Science Fiction Writing in the East Village, 1957-1965 , p. 173; hereafter abbreviated M. Joan W. Scott is professor of social science at the Institute for Advanced Study in Princeton, New Jersey. She is the author, most recently, of Gender and the Politics of History and is currently at work on a history of feminist claims for political rights in France during the period 1789-1945 as a way of exploring arguments about equality and difference. (shrink)

"Speciesism: 'A failure, in attitude or practice, to accord any nonhuman being equal consideration and respect'"--From the book's cover.

When (if ever) may a professional deceive a client for the client's own good? Under what conditions (if any) is whistle-blowing morally required? These are just some of the questions that scholars as diverse as Michael D. Bayles, Thomas Nagel, Sissela Bok, Jessica Mitford, and Peter A. French confront in this stimulating anthology. Organized around philosophical issues such as the moral foundations of professional ethics, models of the professional-client relationship, deception, informed consent, privacy and confidentiality, professional dissent, and professional virtue, (...) the volume illuminates the complex ethical issues that arise in journalism, law, health care, counselling, education, engineering, business, politics, and social science research. A variety of pedagogical aids--including clear introductions to and study questions for each set of readings, concrete cases designed to focus discussion, and an appendix on preparing cases and position papers--makes the text invaluable for both students and teachers of professional ethics. (shrink)

In this paper I propose to conceive of forgiveness as a process of eliminating punitive reactive attitudes, which makes up part of the offended person’s willingness to reestablish a certain type of reciprocal relationship with the offender. Distinguishing among types of reciprocity allows us to realize that forgiveness is a more varied phenomenon than is usually assumed in the philosophical literature, as well as to understand why the dispute concerning the gratuitousnessconditionality of forgiveness is meaningless.