Training for members of research ethics committees varies from state to state in Europe. To follow this up, the European Forum for Good Clinical Practice organised a workshop in March 2007 to explore these issues and look for solutions. This article summarises the discussion, providing ways forward to develop REC training.

Parents of children with terminal illness may try many different types of alternative and unproven treatment, not all recognised by the medical establishment. When active participation is requested difficult ethical dilemmas may arise. We present one such case, a child of five years with an inoperable posterior fossa brain tumour.

The COVID-19 pandemic caused university education to transition from face-to-face contacts to virtual learning environments. Young adults were forced to live an entirely new life online, without valuable and enjoyable social interaction. We examined subjective perspectives towards life online during the pandemic. We identified four viewpoints about life mediated by computers. Two viewpoints express “struggling”: Viewpoint 1 (Angry, Depressed and Overwhelmed), and Viewpoint 3 (Restricted to and Overwhelmed by Virtuality). A third feeling-state conveys experiences of “surviving”: Viewpoint 4 (Isolated and (...) Powerless in Convenience). Surprisingly, Viewpoint 2 is about “thriving” (Comfortable and Convenient Routine with Computers). The research shows that virtualization, confinement, and anxiety are taking a toll on the mental health of some members of the younger generation, while at the same time other members feel they are thriving in a situation of limited resources, virtuality, and reduced face-to-face human interaction. (shrink)

Buddhism originated and developed in an Indian cultural context that featured many first-person practices for producing and exploring states of consciousness through the systematic training of attention. In contrast, the dominant methods of investigating the mind in Western cognitive science have emphasized third-person observation of the brain and behavior. In this chapter, we explore how these two different projects might prove mutually beneficial. We lay the groundwork for a cross-cultural cognitive science by using one traditional Buddhist model of the mind (...) – that of the five aggregates – as a lens for examining contemporary cognitive science conceptions of consciousness. (shrink)

Globalization has increased the need for managers (and future managers) to predict the potential for country corruption. This study examines the relationship between Hofstede''s cultural dimensions and how country corruption is perceived. Power distance, individualism and masculinity were found to explain a significant portion of the variance in perceived corruption. A significant portion of country''s risk, trade flow with U.S.A., foreign investment, and per capita income was explained by perceived corruption.

Chance or Dance is ideal for students and general readers interested in understanding how modern science gives evidence for the creation of nature by the God of the Bible.

With the end of the cold war, issues of environment and economic development are assuming greater international salience. By the 1970s, environmental degradation was becoming pervasive, with growing global effects. Increasingly, global and emergent globalized problems are forcing environmental interdependence on the world. Transboundary threats cannot be addressed unilaterally by any single country or group of countries. The global environmental agenda is reviving the North-South debate and rejuvenating the Third World coalition in international fora. The encouragement of environmentally sustainable forms (...) of industrialization in the South requires expanded and improved international cooperation. However, the North’s greater resources and greater responsibility in causing global environmental degradation require its continuing involvement in the search for solutions, including ones applicable to newly industrializing countries. In June 1992, the largest intergovernmental conference ever held was convened in Rio de Janeiro to address these issues: the United Nations Conference on Environment and Development (UNCED, or the Earth Summit). It produced a consensus action plan of about 700 pages: Agenda 21. Agenda 21 presents massive challenges for international cooperation as well as for national and private actors and scientific and technical institutions. It reflects a complex configuration of demands for institutional arrangements that support environmentally sustainable technical and socioeconomic change. One of the most consistent of the Agenda 21 themes, and one of the most intractable issues, concerns “access to technology.” This can be as straightforward as diagnosing and improving the efficiency of a production process in a small manufacturing firm, or as complex as engineering a technological revolution in which production and consumption take place with virtually no material or energy loss to the environment. The selection of entry points for action is a critical strategic problem as well as an important operational issue. In this paper I identify and describe new initiatives intended to improve the environmental performance of industry in the South, and find that they largely aim to promote incremental industrial innovation through international technology transfer and diffusion. This strategy raises many questions about how to promote effective technology transfer and diffusion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance by Reggie L. WilliamsCourtney H. DavisBonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance Reggie L. Williams waco, tx: baylor university press, 2014. 196 pp. $39.95.In a year when nine people were killed in a historic black church and a litany of African American lives have been extinguished by police brutality, to say this book (...) about Dietrich Bonhoeffer and racialized interpretations of Jesus is timely is an understatement.Bonhoeffer was in search of a meaningful Christian theology through an authentic encounter with Jesus. Reggie Williams argues that Bonhoeffer, while [End Page 205] communing with people of color in 1930 Harlem at the height of its literary movement, found that meaning in the “black Christ” tradition otherwise unfamiliar to the young scholar. Bonhoeffer carried the identity of the black Christ to Germany, where he actively resisted Nazi atrocities and was executed in 1945. How is it that his ethic of resistance could be so singular, given that he was formed in much the same way as his “fundamentally oblivious” German peers (2)? Williams credits the difference to Harlem, where Bonhoeffer was schooled in hermeneutics and empathy; he further contends that Bonhoeffer’s practical experience in New York as well as the South and Cuba informed and motivated his attempts to actively eradicate the “lethal assumptions” of his peers in the German academy about God and humanity (3).On the undeniable influence of a hermeneutic, Williams states that a community of believers must have one; not only that, its hermeneutic must be connected to justice that extends concern beyond the confines of “self and kind” (3). Here Williams introduces the concept of empathy, which he describes as an ability to enter into the context of another’s suffering. Quite unintentionally, he informs the Rachel Dolezal controversy in noting that one does so without “losing grasp of one’s own separate identity” (3). Williams posits that Bonhoeffer must have experienced a “healthy and appropriate” empathy evidenced by his transformation from a theology that sanctioned racism prior to Harlem, to a willingness to share vicariously in the daily toll of racism in the black community, to resistance of racism upon returning to Germany (4). Bonhoeffer was not hamstrung by his social identity; he did not let being a white German scholar impede his ability to enter into the black American community and learn from it, “as though he had never been an outsider at all” (78).Williams argues that Bonhoeffer’s German peers did not possess such empathy because they had not shared in his Harlem experience. But there were in fact others in Germany who did not allow German nationalism to supersede Christ-centered resistance, even without the benefit of such an encounter. Although Williams does not address this fact in his argument, the historical documentation assembled in this book makes it plain that Harlem, the black literary movement, and Adam Clayton Powell Sr.’s ecclesiology did indeed have a profound effect on Bonhoeffer and his radical ethic of resistance.In addition to the exploration of Bonhoeffer’s time in Harlem, this book raises important considerations about scholarship and pedagogy that would benefit a broad audience. Williams, using Bonhoeffer’s own words, emphasizes that his early theology had been a demonstration of intellect rather than an expression of faith. Although he had written two dissertations, he was “not yet a Christian” when he set off for New York (109). When he returned, he lamented the German academy’s “guardians of purity” in Bonn who policed the borders of tradition—what was and was not taught in the classroom or preached on [End Page 206] Sunday (111). Has the academy continued this tradition of policing, and what is the rationale for the discipline of theology: intellectual religion or active faith? Williams makes the answers clear.Courtney H. DavisSt. Bernard’s School of Theology and MinistryCopyright © 2016 Society of Christian Ethics... (shrink)

Philosophers interested in what Buddhist ethics has to offer contemporary debates have largely focused on finding distinctively Buddhist reasons to choose to act ethically. But this may be to miss the point. Maria Heim’s recent study illustrates vividly how a very different conception of intention, agency, and ethics emerges from the canonical Pāli texts and the extensive commentaries on these attributed to the fifth-century author Buddhaghosa. She finds in this textual tradition a sophisticated moral anthropology and moral phenomenology, one that (...) focuses not on providing reasons against acting in ways we should not, but instead on providing tools for constructing ourselves such that the question of whether to act in an unwholesome way simply would not occur to us.In the first chapter, Heim engages with the approach to intention and agency found in the Suttas, by bringing in the complex distinctions and textual connections that Buddhaghosa adds to these discussions. To note just one hi .. (shrink)

In this paper I suggest that music and dance of an artful kind could pre-date the emergence of our species by several hundred thousand years. Our progenitor, H. heidelbergensis, had the necessary physiological resources and social capacities. And she inherited older modes of moving and vocalizing that could have laid the foundations for dance and music. Admittedly, for her, these artistic activities would have been more about sharing and expressing emotions than about symbolizing abstract ideas or conveying complex thoughts. But (...) that is something for which song and dance are ideally suited. Accordingly, the common assumption made by many paleoarchaeologists in discussions of the origins of art and of psychological modernity — that art is a distinctively sapiens attribute presupposing the kind of complex mentality that may be unique to our species — is mistaken. As well, there are some philosophical morals about the nature of art to be teased from the facts of its ancient origin. (shrink)

In this dissertation I uncover a logic of the development of atomism in early Greek philosophy that has not been previously recognized in the philosophical literature. This logic results from the nature of subjectivity and the attempt by reflective subjects to understand the world in which they live. Thus because of the nature of illusions built in to perception and reflection, reflective subjects who attempt to understand their world will develop more or less accurate accounts according to their ability to (...) see through these illusions. ;Physicalism, as it is understood by Professor Phillip Scribner of The American University and explained in currently unpublished manuscripts, provides the interpretative key that reveals the underlying logic in the development of early Greek philosophy. It is therefore necessary to explain this particular form of physicalism in some detail in order to understand the terminology and categories to be used in the historical analysis. To this end I explain the physicalist ontology and philosophy of science, the genesis of the problem of mind in Modern and Contemporary philosophy, the physicalist solution to the problem of mind, and the nature of the physicalist critique of the history of philosophy. ;In the historical sections the themes of materialism, reductionism, and realism are used to compare the views of Thales, Anaximander, Anaximenes, Parmenides, Empedocles, Anaxagoras, Leucippus, and Democritus and to show how their various positions on the themes follow from their assumptions about the nature of subjectivity. I argue that the predecessors of atomism were all naive realists and that this assumption about the nature of mind generates the problems of early Greek philosophy. The resolution of these problems follows from the development of critical realism by Leucippus and a form of proto-physicalism by Democritus. ;The main sources used are English translations of Die Fragmente der Vorsokratiker by H. Diels, edited by W. Kranz, and a variety of secondary sources which provide the consensus of modern authorities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Should Clinicians’ Views of Mental Illness Influence the DSM?Elizabeth H. Flanagan (bio) and Roger K. Blashfield (bio)Keywordsclinicians, DSM, values, psychopathology, scienceThe relationship between clinicians and the DSM is complex. Clinicians are the primary intended audience of the DSM. However, as Widiger (2007) pointed out in his commentary, there is a tension associated with trying to meet the clinical goals of the DSM and also trying to optimize the scientific (...) goals of the DSM. Most commentators would agree that the recent editions of the DSM (from the DSM-III onward) have favored scientific values (e.g., Sadler 2005). Some commentators have taken sides and aligned themselves with either clinicians or with the science of classification. For instance, Garb (2005) has argued that clinicians should receive incentives to align themselves more closely with the science of the DSM. In contrast, Westen and Shedler (1999) have favored a clinician-based approach to the DSM and have argued that an ideal classification should be based on the prototypes that clinicians use to conceptualize diagnostic categories. Perhaps an extreme suggestion on how to deal with this tension between the values of clinicians and the values of scientists is to adopt the ICD-10 solution and create two versions of the next DSM. One version would be written for clinicians and another for researchers (Phillips et al. 2003).Widiger (2007) wondered whether the two of us as authors are on the fence about how the views of clinicians should affect the DSM. As clinical psychologists who are both clinicians and researchers, we understand his comment, especially in light of our attempt in our article not to overgeneralize from the time-consuming, labor-intensive, yet methodologically limited study we reported in our major paper.Nonetheless, our answer to the question asked in the title of this response, “Should clinicians’ views of mental illness influence the diagnostic manual?” is a clear and unequivocal yes. In our view, too much of the research literature stimulated by the recent DSMs has primarily used the diagnostic criteria in these DSMs to specify patient samples and then perform various experiments to study the DSM categories. We favor a different approach to research which is consistent with a comment once made by the philosopher of science, Karl Popper: “scientific theories originate from myths, and... a myth may contain important anticipations of scientific theories” (1963, 39). We believe that clinicians, with their years [End Page 285] of experience dealing with the ambiguities, the emotionality, and the chaos of psychopathology, have formed complex conceptual systems to try to understand the mysteries of abnormal behavior. We strongly support increased research attempts that will use clinicians as subjects and that will attempt to understand how clinicians use diagnostic concepts to understand patients.Although research on clinicians has not attracted a large amount of attention in the field, there is a long history of such research studies. For instance, in the 1970s, Overall used multivariate techniques to create graphical maps of how clinicians represented relationships among diagnoses (Overall et al. 1977). Widiger has used a similar strategy in some of his research (Widiger et al. 1987). In the early 1980s, a view of concept formation from cognitive psychology was used by Cantor et al. (1980) to look at psychiatric diagnoses as representing prototypes. Horowitz and colleagues extended this research. Blashfield and his colleagues had a grant to use the prototype model to study personality disorders and performed research investigating both case histories (Blashfield et al. 1985) and analyses of diagnostic criteria (Blashfield and Breen 1989; Davis, Blashfield, and McElroy 1993). Westen and colleagues have attempted to reconceptualize DSM personality disorder categories using the prototype model (Westen and Shedler 1999). Ahn and her colleagues (Ahn et al. 2006; Kim and Ahn 2002) have taken more recent applications of ideas from cognitive psychology to study how clinicians use and understand diagnostic categories. Finally, Flanagan and colleagues (Flanagan and Blashfield 2006; Flanagan, Keeley, and Blashfield, in press; Flanagan, Miller, and Davidson, submitted) have used qualitative and quantitative data analysis techniques to try to understand the diagnostic concepts held by experienced clinicians.Besides empirical studies of how clinicians use diagnostic concepts, we also support the increased interest in... (shrink)

This paper considers the use of the ‘Mondrian Stimulus’, invented by Edwin H. Land of the Polaroid Corporation, in various investigations in the visual neuropsychology, the neuroaesthetics, and the social psychology of aesthetic response to works of visual art. What difference does it make—in the set-up of these investigations and in our interpretation of their putative results—that the Mondrian Stimulus might be taken to be a ‘real’ painting by the actual Dutch artist Piet Mondrian? How does the existence of a (...) set of ‘real’ Mondrians—more or less well known to many people, including those investigated in experiments by Land, Zeki, and Noll—affect the ways in which the Mondrian Stimulus is apprehended? The paper argues that the Mondrian Stimulus is ‘bound’ to the history and visual recollection of ‘real Mondrians’ at the same time as the ‘real Mondrians’—in their historical afterlives—are bound to other creations of ‘modern abstract art’. These proposals enable a revised approach to the relations between invariant visual responses on the one hand, and different visual cultures or visuality on the other; because of its own special history of ‘binding’ and ‘unbinding’, the Mondrian Stimulus works as an interface between—a binding of—both ‘bottom-up’ perceptual input and processing and ‘top-down’ direction of attention. (shrink)

Adequate treatment of pain is essential to alleviate suffering, yet studies show that patients with terminal or serious illness receive inadequate pain relief. In the case of terminally ill patients, adequate palliation of pain may be likely to reduce requests for physician-assisted suicide. This issue of the journal addresses barriers to effective pain relief and suggests how treatment of pain can be improved. The symposium features the Pain Relief Act, which is designed to provide practitioners who prescribe controlled substances for (...) pain with protection from inappropriate legal sanctions. The Act is the product of the Project on Legal Constraints on Access to Effective Pain Relief, whose principal investigators were Nancy Neveloff Dubler, LL.B., Sandra H. Johnson, J.D., LL.M., Robert J. Levine, M.D., and Benjamin W. Moulton, J.D., M.P.H.The Project was supported by the Mayday Fund and the Emily Davie and Joseph S. Kornfeld Foundation. (shrink)

Adequate treatment of pain is essential to alleviate suffering, yet studies show that patients with terminal or serious illness receive inadequate pain relief. In the case of terminally ill patients, adequate palliation of pain may be likely to reduce requests for physician-assisted suicide. This issue of the journal addresses barriers to effective pain relief and suggests how treatment of pain can be improved. The symposium features the Pain Relief Act, which is designed to provide practitioners who prescribe controlled substances for (...) pain with protection from inappropriate legal sanctions. The Act is the product of the Project on Legal Constraints on Access to Effective Pain Relief, whose principal investigators were Nancy Neveloff Dubler, LL.B., Sandra H. Johnson, J.D., LL.M., Robert J. Levine, M.D., and Benjamin W. Moulton, J.D., M.P.H.The Project was supported by the Mayday Fund and the Emily Davie and Joseph S. Kornfeld Foundation. (shrink)

In 1798 Dr Edward Jenner published his famous account of “vaccination”. Some claim that a Research Ethics Committee, had it existed in the 1790s, might have rejected his work. I provide the historical context of his work and argue that it addressed a major risk to the health of the community, and, given the devastating nature of smallpox and the significant risk of variolation, the only alternative preventative measure, Jenner’s study had purpose, justification and a base in the practice of (...) the day. (shrink)

Research ethics committees in the UK are under criticism for inconsistency in both process and opinion. As chairmen of a multicentre REC and a local REC, we felt that one possible reason was the lack of convenient, up to date guidance for chairmen, administrators, and members.We recognised that there is no shortage of material for REC members to read but it is time consuming to access and difficult to apply to questions raised by review of research projects. International bodies have (...) produced guidance; political organisations and governments have laid down …. (shrink)

Criticism of ethical review of research continues and research ethics committees (RECs) need to demonstrate that they are “fit for purpose” by meeting acknowledged standards of process, debate and outcome. This paper reports a workshop in Warsaw in April 2008, organised by the European Forum for Good Clinical Practice, on the problems of setting standards for RECs in the European Union. Representatives from 27 countries were invited; 16 were represented. Problems identified were the limited and variable resources, difficulties of setting (...) standards for ethical debate and its outcomes and that REC members, as volunteers, may resent the imposition of standards. Other ways to set standards were discussed, including analysis of current multicentre review, collecting REC member reports for review, learning from appeals and feedback from applicants, and use of other regional and national meetings. The place of a central, national board or ethics committee was debated as was the need for collaborating with partners in other fields. (shrink)

I would say very simply that the function of the intellectual is this: to put at the disposal of others, to put in common, this greater set of critical analytical tools, to make those tools freely available, and this naturally demands being rooted in reality that is in movement, a reality in which the researcher herself puts certain choices into practice, in which she can deem some matters to be more crucial than others. And the hope is, depending on the (...) choices made by all of those who are today committed to transforming that which exists, that there effectively comes about the wide-ranging social transformation of which we are in need.Costa’s definition of the intellectual is both inspiring and radical. Her.. (shrink)

The “Lives of Great Religious Books” from Princeton University Press is a series with the worthy goal of introducing general readers to major works from many different traditions. The phrase “lives of” indicates that the point is not just to elucidate the work’s meaning but also to trace how it has been interpreted between the time of its composition and the present day. In Richard H. Davis, the author of one previous book on visual culture in India and another (...) dealing with Śaiva ritual, Princeton has found a happy conjunction of scholar and subject matter. To The Bhagavad Gita: A Biography Davis brings years of reflection on the diversity of religious expression in medieval and modern India, and.. (shrink)