I. G. McFetridge; VII*—Propositions and Davidson's Account of Indirect Discourse, Proceedings of the Aristotelian Society, Volume 76, Issue 1, 1 June 1976, Page.

I. G. McFetridge; VII*—Propositions and Davidson's Account of Indirect Discourse, Proceedings of the Aristotelian Society, Volume 76, Issue 1, 1 June 1976, Page.

Battin et al examined data on deaths from physician-assisted suicide in Oregon and on PAS and voluntary euthanasia in The Netherlands. This paper reviews the methodology used in their examination and questions the conclusions drawn from it—namely, that there is for the most part ‘no evidence of heightened risk’ to vulnerable people from the legalisation of PAS or VE. This critique focuses on the evidence about PAS in Oregon. It suggests that vulnerability to PAS cannot be categorised simply by reference (...) to race, gender or other socioeconomic status and that the impetus to seek PAS derives from factors, including emotional state, reactions to loss, personality type and situation and possibly to PAS contagion, all factors that apply across the social spectrum. It also argues, on the basis of official reports from the Oregon Health Department on the working of the Oregon Death with Dignity Act since 2008, that, contrary to the conclusions drawn by Battin et al, the highest resort to PAS in Oregon is among the elderly and, on the basis of research published since Battin et al reported, that there is reason to believe that some terminally ill patients in Oregon are taking their own lives with lethal drugs supplied by doctors despite having had depression at the time when they were assessed and cleared for PAS. (shrink)

R.I.G Hughes offers the first detailed and accessible analysis of the Hilbert-space models used in quantum theory and explains why they are so successful.

The Stoics maintained that virtue was the only good; everything else, therefore, was not-good. On the other hand, regarded by itself, this huge class was not equally valueless. Vice, of course, was bad; but everything else was thought to be ‘indifferent’: wealth, health, for example; indifferent, that is, with regard to the summum bonum. Of these Intermediates, men, from human nature, had a leaning to some; these were , had value, were called , that is, preferred, and virtue itself lay (...) in choice exercised among them. (shrink)

The Stoics maintained that virtue was the only good; everything else, therefore, was not-good. On the other hand, regarded by itself, this huge class was not equally valueless. Vice, of course, was bad; but everything else was thought to be ‘indifferent’: wealth, health, for example; indifferent, that is, with regard to the summum bonum. Of these Intermediates, men, from human nature, had a leaning to some; these were, had value, were called, that is, preferred, and virtue itself lay in choice (...) exercised among them. (shrink)