The shortage of available organs for transplantation, organ tourism and illegal kidney transplantations put the question of paid organ donation and commercialism high on the agenda. Ethicists as J. Radcliffe-Richards and R.Veatch have reopened the debate. Therefore it is necessary and useful to check the main arguments pro and con. The advocates of paid organ donation refer to autonomy and pragmatic considerations. Why not regulate an ineradicable practice? The opponents rely on the dignity and integrity of the human body and (...) on justice. They are afraid of exploitation of the poor. A thorough analysis of the debate reveals that the arguments pro and con are incompatible and that the ethical debate leads nowhere. Furthermore, paid organ donation will stimulate the instrumentalisation and commodification of the human body. It brings about a further medicalisation of society where the wishes of the patient and the ‘cure’ prevails over the ‘care’, prevention of organ failure and scientific research . On the basis of the ethical impasse and especially on the basis of these implicit sociological considerations we make a plea against paid organ donation. Altruistic donation and solidarity must remain the basis of organ transplantation. Solidarity is fed by charity and fraternity , the two great sources of western culture and morality. These also must remain the basic inspiration of medicine in general and of organ transplantation in particular. (shrink)

The mechanical view on the human body may be considered as the context in which the highly technological medicine of these days originated. Organ transplantation is certainly one of the most impressive possibilities of this new evolution in medical technology. It exists by the grace of the paradigm of the body as a “Körper” : this paradigm leads to a self-evident acceptance of transplantation medicine in its most brilliant applications. Refinement of surgical techniques, better preservation of organs, the development of (...) more effective immunosuppressives, better procedures for the establishment of brain death criteria and better criteria for the selection and matching of donors and receptors are immanent goals of this type of medicine. Meanwhile the lives of many thousands of patients are saved and these patients even receive the chance for a new life, with much more quality. The ethical reflection on organ transplantation has followed rather rapidly this technical discourse and sounds as a kind of “moral engineering”. This is certainly connected with the upcoming success of “Principlism” , whereby medical decision making is oriented by applying four major principles to medical cases . It is also connected with the ethical approach of utilitarianism, which fits almost perfectly in this technological atmosphere. The authors question this approach and suggest that a more relational understanding of the human body as “Leib” would be a better paradigm for the promotion of solidarity in the context of organ donation and transplantation. Human beings do not only ‘have’ a body, but ‘are’ also their body. The body of the deceased refers to the life of a loved one. Technical procedures surrounding organ removals sometimes hinder the possibility for the family to bereave adequately around their loved one. The authors are convinced that the urging problem of organ shortage is not only caused by lack of solidarity or laziness, but also by the reductionist discourse of transplantation medicine itself. They suggest that we have to find – eventually with the help of poets and writers – an adequate new language to replace the alienating discourse of current transplantation medicine. They see also in communitarianism and personalist care ethics a better ethical approach for touching the peculiar sensitivities of eventual donors and receptors. (shrink)

Presumed consent alone will not solve the organ shortage, but it will create an ethical and legal context that supports organ donation, respects individuals who object to organ donation, relieves families from the burden of decision making, and can save lives.

In the early days of organ transplantation from deceased donors, the surgical team would bring the donor into the operating room with the recipient, the respirator would be stopped, and the team would wait for the donor’s heart to cease beating. This type of organ donation has been defined as donation after cardiac death, also referred to as non-heart-beating donation. These donors were not declared dead using neurological criteria, but rather using conventional cardiorespiratory criteria. In 1959, Mollaret and Goulon coined (...) the term “coma dépassé” for the patients with an irreversible state of coma and apnea. Jean Morelle and Guy Alexandre of the Catholic University of Louvain, Belgium, were the first to introduce a set of brain death criteria based on the description of coma dépassé, and carried out, in 1963, the first transplants from a brain dead donor in their country and in the world. (shrink)

A number of studies have demonstrated pragmatic language difficulties in people with Schizophrenia Spectrum and Other Psychotic Disorders. However, research about how people with schizophrenia spectrum and other psychotic disorders understand scalar implicatures is surprisingly rare, since SIs have generated much of the most recent literature. Scalar implicatures are pragmatic inferences, based on linguistic expressions like some, must, or, which are part of a scale of informativeness. Logically, the less informative expressions imply the more informative ones, but pragmatically people usually (...) infer that the presence of a less informative term implies that the more informative term was not applicable. In one of the few existing studies with people with schizophrenia spectrum and other psychotic disorders, Wampers et al. observed that in general, people with schizophrenia spectrum and other psychotic disorders were less likely to derive SIs than controls. The current study has three main aims. First, we want to replicate the original finding with the scalar terms some-all. Second, we want to investigate how these patients deal with different scalar terms, that is, we want to investigate if scalar diversity is also observed in this clinical group. Third, we investigate the role of working memory, often seen as another important mechanism to enable inferring SIs. Twenty-one individuals with a psychotic disorder and 21 matched controls answered 54 under-informative statements, in which seven different pairs of scalar terms were used. In addition, working memory capacity was measured. Patients with schizophrenia spectrum and other psychotic disorders did not make more logical interpretations when processing quantifiers, disconfirming Wampers et al.. However, certain scalar scales elicited more pragmatic interpretations than others, which is in line with the scalar diversity hypothesis. Additionally, we observed only partial evidence for the role of working memory. Only for the scalar scale and-or, a significant effect of working memory was observed. The implications of these results for patients with schizophrenia spectrum and other psychotic disorders are discussed, but also the role of working memory for pragmatic inferences, as well as the place of SIs in experimental pragmatics. (shrink)

This study investigated the understanding of underinformative sentences like “Some elephants have trunks” by children with autism spectrum disorder (ASD). The scalar term ‘some’ can be interpreted pragmatically, ‘Not all elephants have trunks’, or logically, ‘Some and possibly all elephants have trunks’. Literature indicates that adults with ASD show no real difficulty in interpreting scalar implicatures, i.e., they often interpret them pragmatically, as controls do. This contrasts with the traditional claim of difficulties of people with ASD in other pragmatic domains, (...) and is more in line with the idea that pragmatic problems are not universal. The aim of this study was to: a) gain insight in the ability of children with ASD to derive scalar implicatures, and b) do this by assessing not only sensitivity to underinformativeness, but also different degrees of tolerance to violations of informativeness. We employed a classic statement-evaluation task, presenting optimal, logical false, and underinformative utterances. In Experiment 1, children had to express their judgment on a binary option ‘I agree’ vs ‘I disagree’. In Experiment 2, a ternary middle answer option ‘I agree a bit’ was also available. Sixty-six Flemish-speaking 10-year-old children were tested: 22 children with ASD, an IQ-matched group, and an age-matched group. In the binary judgment task, the ASD-group gave more pragmatic answers than the other groups, which was significant in the mixed effects logistic regression analysis, although not in the non-parametric analysis. In the ternary judgment task, the children with ASD showed a dichotomized attitude towards the speaker’s meaning, by tending to either fully agree or fully disagree with underinformative statements, in contrast with TD children, who preferred the middle option. Remarkably, the IQ-matched group exhibited the same pattern of results as the ASD group. Thanks to a fine-grained measure such as the ternary judgment task, this study highlighted a neglected aspect of the pragmatic profile of ASD, whose struggle with social communication seems to affect also the domain of informativeness. We discuss the implications of the dichotomized reaction towards violations of informativeness of these two groups in terms of the potential role of ASD and of cognitive and verbal abilities. (shrink)

1. Bd. Moralia Horatiana; das ist, Die horazische Sittenlehre, von P. von Zesen.--2. Bd. La doctrine des moeurs, tiree de la philosophie des stoiques, par M. Le R. de Gomberville.

Current views of the control of complex, purposeful movements acknowledge that organizational processes must reconcile multiple concerns. The central priority is of course accomplishing the actor's goal. But in specifying the manner in which this occurs, the action plan must accommodate such factors as the interaction of mechanical forces associated with the motion of a multilinked system (classical mechanics) and, in many cases, intrinsic bias toward preferred movement patterns, characterized by so‐called “coordination dynamics.” The most familiar example of the latter (...) is the symmetry constraint, where spatial trajectories and/or temporal landmarks (e.g., reversal points) of concurrentlymoving body segments (limbs, digits, etc.) exhibit mutual attraction. The natural coordination tendencies that emerge through these constraints can facilitate or hinder motor control, depending on the degree of congruency with the desired movement pattern. Motor control theorists have long recognized the role of classical mechanics in theories of movement organization, but an appreciation of the importance of intrinsic interlimb bias has been gained only recently.Although detailed descriptions of temporal coordination dynamics have been provided, systematic attempts to identify additional salient dimensions of interlimb constraint have been lacking. We develop and implement here a novel method for examining this problem by exploiting two robust principles of psychomotor behavior, the symmetry constraint and the Two‐Thirds Power Law. Empirical evidence is provided that the relative spatial patterns of concurrently moving limbs are naturally constrained in much the same manner as previously identified temporal constraints and, further, that apparent velocity interference is an indirect, secondary consequence of primary spatial assimilation. The theoretical implications of spatial interference are elaborated with respect to movement organization and motor learning. The need to carefully consider the appropriate dimensions with which to characterize coordination dynamics is also discussed. (shrink)

Bevat het religieuze discours aanspraken die vergelijkbaar zijn met de aanspraken die in strict cognitieve contexten, zoals wetenschap, gemaakt worden? Is van het spreken over religieuze fenomenen, en van het religieuze spreken, in enige zin een rechtvaardiging mogelijk die men kan vergelijken met de manier waarop wetenschappelijke of alledaagse overtuigingen zich lenen tot rechtvaardiging? Hoe zou zo'n rechtvaardiging er moeten uitzien? De bijdragen in deze bundel cirkelen rond deze vragen. De hefboom wordt echter ook dieper aangezet. Is het element van (...) overtuiging (belief) of geloofsinhoud, dat aanwezig lijkt in de meeste vormen van religiositeit, de grond voor andere aspecten zoals de religieuze praktijk en houdingen? Of zijn andersom de praktijken en (vertrouwvolle) houdingen de grond waarop religieuze overtuigingen eerst kunnen bloeien? Naast werk van Vlaamse auteurs, werden ook vertaalde artikelen opgenomen van D.Z. Philips en Alvin Plantinga. Paul Cortois (1954) is doctor in de wijsbegeerte. Momenteel is hij verbonden aan het Hoger Instituut voor Wijsbegeerte (KU Leuven) en aan de Vakgroep Filosofie van de Universiteit Antwerpen (UFSIA). Walter Van Herck (1962) is doctor in de wijsbegeerte. Hij is verbonden aan de Vakgroep Filosofie van de Universiteit Antwerpen (UFSIA) en aan de Karel de Grote-Hogeschool Antwerpen. (shrink)

Die traditionsreiche Reihe QUELLEN UND FORSCHUNGEN ZUR LITERATUR- UND KULTURGESCHICHTE gehört zum festen Bestand renommierter Publikationsforen der Deutschen Literaturwissenschaft. Von Mark-Georg Dehrmann und Christiane Witthöft herausgegeben, präsentiert die Reihe hochwertige wissenschaftliche Arbeiten, die literarische Texte im Zusammenhang mit kulturhistorischen Phänomenen untersuchen.

In a series of experiments, Bott and Noveck (2004) found that the computation of scalar inferences, a variety of conversational implicature, caused a delay in response times. In order to determine what aspect of the inferential process that underlies scalar inferences caused this delay, we extended their paradigm to three other kinds of inferences: free choice inferences, conditional perfection, and exhaustivity in “it”‐clefts. In contrast to scalar inferences, the computation of these three kinds of inferences facilitated response times. Following a (...) suggestion made by Chemla and Bott (2014), we propose that the time it takes to compute a conversational implicature depends on the structural characteristics of the required alternatives. (shrink)

This paper presents the results of the new interdisciplinary research done on Leonhard Rauwolf’s herbarium with plants from the Middle East, which was later owned by Emperor Rudolf II. Using various sources, it examines how the herbarium came into the imperial collections, Early Modern methods of botanical research as described by Rauwolf in his printed travelogue, and how the illustrations for the printed book were produced from the specimens in the herbarium. The appendix presents the new corrected botanical identification of (...) the c. 200 plants in the fourth volume of Rauwolf’s herbarium, and a correct transcription of the Early Modern Latin and vernacular names Rauwolf collected for these plants. (shrink)

In deze tijd van secularisering is het begrijpelijk dat men de filosofie van de religie vaak wil beperken tot een kritiek van de religie en tot de kritische bespreking van de bekende godsbewijzen. 0Dit handboek kiest voor een andere aanpak. De filosofie van de religie is geen monolithische discipline. Filosofie van de religie is soms een binnen-religieuze aangelegenheid waarin de filosofie wordt ingezet als een hulpwetenschap voor de theologie, soms gaat het om een zuiver rationele aangelegenheid, soms domineert een naturalistische (...) blik en soms poogt men vooral de betekenis van het religieuze te verhelderen. Al deze modellen van filosofie van de religie komen hieraan bod en worden in hun historische ontwikkeling besproken. Daarom vertrekt dit handboek niet van de 'gedachte God' van metafysici en wetenschappers ('des philosophes et des savants', Pascal), maar veeleer van de geleefde religie ('la religion vécue', 'lived religion') om na te gaan hoe het religieuze in de praktijk functioneert en wat de betekenis ervan is: "Wat betekent het religieus te zijn?" is een belangrijker vraag dan "Is religie waar?". (shrink)

Occassioned by the recent publication of the Dutch translation of Varieties of Religion Today this critical notice tries to present and discuss Charles Taylor’s main arguments in that book. His treatment of William James and his historical assessment of our contemporary religious situation are thought to have enormous diagnostic value.

With the rapidly expanding catalogue of scientific publications, especially within the Biomedical Sciences field, it is becoming increasingly difficult for researchers to search for, read or even interpret emerging scientific findings. PubMed, just one of the current biomedical data repositories, comprises over 33 million citations for biomedical research, and over 2500 publications are added each day. To further strengthen the impact biomedical research, we suggest that there should be more synergy between publications and machines. By bringing machines into the realm (...) of research and publication, we can greatly augment the assessment, investigation and cataloging of the biomedical literary corpus. The effective application of machine-based manuscript assessment and interpretation is now crucial, and potentially stands as the most effective way for researchers to comprehend and process the tsunami of biomedical data and literature. Many biomedical manuscripts are currently published online in poorly searchable document types, with figures and data presented in formats that are partially inaccessible to machine-based approaches. The structure and format of biomedical manuscripts should be adapted to facilitate machine-assisted interrogation of this important literary corpus. In this context, it is important to embrace the concept that biomedical scientists should also write manuscripts that can be read by machines. It is likely that an enhanced human–machine synergy in reading biomedical publications will greatly enhance biomedical data retrieval and reveal novel insights into complex datasets. (shrink)

Dutch Mathematician Luitzen Egbertus Jan Brouwer (1881-1966) was a rebel. His doctoral thesis... was the manifesto of an angry young man taking on the mathematical establishment on all fronts. In a short time he established a world-wide reputation for himself; his genius and originality were acknowledged by the great mathematicians of his time... The Intuitionist-Formalist debate became a personal feud between the mathematical giants Brouwer and Hilbert, and ended in 1928 with the expulsion of Brouwer from the editorial board of (...) the Mathematische Annalen by dictat of Hilbert. Forsaken, humiliated and disillusioned Brouwer abandoned his Intuitionist Programme and withdrew into silence just about the time when the Formalist Programme appeared to be fundamentally flawed and major opposition collapsed... This book attempts to follow the `genetic' development of Brouwer's ideas, linking the man Brouwer, his Weltanschauung, his philosophy of mathematics and his reconstruction of mathematics. Brouwer's own writings, his publications as well as his unpublished papers, are its immediate and main source of reference. It is the second volume in the new series Studies in the History and Philosophy of Mathematics, and is written for the specialist as well as for the general reader interested in mathematics and the interpretation of its status and function. (shrink)

"What is secularism? Is it possible to separate religion from politics? This critical volume examines the dynamic relationship between the state and religion in India and Europe. It first conceptualizes the nature and challenges of secularism in the wake of radical changes in post-9/11 world politics. Second, in assessing the scope and future of secularism in the actual contexts of its emergence and practice, it redraws the boundaries and definitions of the institutional pillars of the state - judiciary, legislature, and (...) executive - and their interactions with religion across democracies in South Asia and Europe. Including wide-ranging essays by leading scholars, the book stimulates renewed debate on secularism, democracy, identity and multiculturalism in the contemporary world. It will prove invaluable to scholars and students of political science, sociology, philosophy, history, human rights, and legal theory, as well as those concerned with religion and state." from back cover. (shrink)

Brouwer's Life, Art and Mysticism is the ideological manifesto of one of the greatest mathematical philosophers of this century. It is a seemingly contradictory declaration of romantic rebellion against rationalism and science by a man who brought constructivist rigor to mathematical and logical practice; the emotional plea of a fanatical environmentalist for a return to `nature', a defiant call to reject the formal trappings of society arising from a deep resentment of authority and of the intellectual and social aspects of (...) the human make-up. (shrink)

W. V. Quine was one of the most influential figures of twentieth-century American analytic philosophy. Although he wrote predominantly in English, in Brazil in 1942 he gave a series of lectures on logic and its philosophy in Portuguese, subsequently published as the book O Sentido da Nova Lógica. The book has never before been fully translated into English, and this volume is the first to make its content accessible to Anglophone philosophers. Quine would go on to develop revolutionary ideas about (...) semantic holism and ontology, and this book provides a snapshot of his views on logic and language at a pivotal stage of his intellectual development. The volume also includes an essay on logic which Quine also published in Portuguese, together with an extensive historical-philosophical essay by Frederique Janssen-Lauret. The valuable and previously neglected works first translated in this volume will be essential for scholars of twentieth-century philosophy. (shrink)

This essay explores the notion of practical religious knowledge in three steps. I examine a short passage in Kant’s Critique of Pure Reason (A 132-3 / B 171-2) on judgment, a passage that points out that we (necessarily) know more than we can say or state. I then introduce Michael Polanyi’s account of tacit knowledge to suggest what “religious tacit knowledge” is. Finally, I analyze a text from Master Eckhart’s Counsels on Discernment (Reden der Unterweisung) to show the relevance of (...) this notion of practical (or tacit) knowledge in religious contexts. (shrink)