A considerable number of workers interviewed have stated their belief that Jews have too much power. The notion of power in this context has a wide range. It covers the most diversified phenomena—from holding minor positions in administration or business to dominating everything and wielding unchecked power over the world. The idea of Jewish power as it fascinates our interviewees is vague and hazy. To establish its real contents, it seems advisable to discuss these statements first that refer to the (...) widest and most comprehensive concept of universal Jewish domination. In statements made by our interviewees, references to Jews as.. (shrink)

As a patient approaches death, family members often are asked about their loved one’s preferences regarding treatment at the end of life. Advance care directives may provide information for families and surrogate decision makers; however, less than one-third of Americans have completed such documents. As the U.S. population continues to age, many surrogate decision makers likely will rely on other means to discern or interpret a loved one’s preferences. While many surrogates indicate that they have some knowledge of their loved (...) one’s preferences, how surrogates obtain such knowledge is not well understood. Additionally, although research indicates that the emotional burden of end-of-life decision making is diminished when surrogates have knowledge that a loved one’s preferences are honored, it remains unclear how surrogates come to know these preferences were carried out. The current study examined the ways that next of kin knew veterans’ end-of-life preferences, and their ways of knowing whether those preferences were honored in Veteran Affairs Medical Center inpatient settings. (shrink)

I have come to believe that the whole framework of our current thought is about to begin a long and radical transformation, based on what I shall call a new science of pure consciousness. The content of most of the matters to be considered by this science have hitherto been the concern of some areas of religion, particularly what in our culture we call ‘mysticism’; but the treatment of it would legitimately be called scientific. Thus one aspect of the transformation (...) would be to overcome that apparent conflict between ‘science’ and ‘religion’, which has been so characteristic of our culture over the last few centuries. (shrink)

A hippocampal patient is described who shows preserved item recognition and simple recognition-based recollection but impaired recall and associative recognition. These data and other evidence suggest that contrary to Aggleton & Brown's target article, Papez circuit damage impairs only complex item-item-context recollection. A patient with perirhinal cortex damage and a delayed global memory deficit, apparently inconsistent with A&B's framework, is also described.

A project of the Gandhi Centennial Committee of Southern Illinois University, the book outlines the basic tenets of Gandhian philosophy as interpreted by Western thinkers, deals with problems of American education, and offers some reflec­tions on what kinds of solutions may be posed by educators, primarily at the university level. The Foreword and Epilogue are by two distinguished Indian educators, _K. L. Shrimali_, Vice-chancellor, and _N. A. Nikam_, former Vice-chancellor, University of Mysore.

Mr D. H. Mellor, in his article of this title in Religious Studies , Vol. 5 , distinguishes three senses of words such as ‘probable’ which might be used in a religious context, especially in that of attempted theistic proofs: statistical, subjective, and inductive probability. In each case he concludes that it is misleading to use these words in such contexts at all. With his discussion of the second I do not wish to quarrel; but there seem to me to (...) be serious defects in his discussions of the first and third. (shrink)

This new edition brings Farquharson's authoritative 1944 translation up to date and includes a helpful introduction and notes for the student and general reader. Rutherford includes a selection of letters from Marcus to his tutor Fronto--most of which date from his earlier years--that offer personal detail and help to fill out the somber portrait of the emperor that is found in the Meditations.

BackgroundThe emergence of artificial intelligence (AI) in medicine has prompted the development of numerous ethical guidelines, while the involvement of patients in the creation of these documents lags behind. As part of the European PROFID project we explore patient perspectives on the ethical implications of AI in care for patients at increased risk of sudden cardiac death (SCD).AimExplore perspectives of patients on the ethical use of AI, particularly in clinical decision-making regarding the implantation of an implantable cardioverter-defibrillator (ICD).MethodsSemi-structured, future scenario-based (...) interviews were conducted among patients who had either an ICD and/or a heart condition with increased risk of SCD in Germany (n = 9) and the Netherlands (n = 15). We used the principles of the European Commission’s Ethics Guidelines for Trustworthy AI to structure the interviews.ResultsSix themes arose from the interviews: the ability of AI to rectify human doctors’ limitations; the objectivity of data; whether AI can serve as second opinion; AI explainability and patient trust; the importance of the ‘human touch’; and the personalization of care. Overall, our results reveal a strong desire among patients for more personalized and patient-centered care in the context of ICD implantation. Participants in our study express significant concerns about the further loss of the ‘human touch’ in healthcare when AI is introduced in clinical settings. They believe that this aspect of care is currently inadequately recognized in clinical practice. Participants attribute to doctors the responsibility of evaluating AI recommendations for clinical relevance and aligning them with patients’ individual contexts and values, in consultation with the patient.ConclusionThe ‘human touch’ patients exclusively ascribe to human medical practitioners extends beyond sympathy and kindness, and has clinical relevance in medical decision-making. Because this cannot be replaced by AI, we suggest that normative research into the ‘right to a human doctor’ is needed. Furthermore, policies on patient-centered AI integration in clinical practice should encompass the ethics of everyday practice rather than only principle-based ethics. We suggest that an empirical ethics approach grounded in ethnographic research is exceptionally well-suited to pave the way forward. (shrink)

The notion of autonomy commonly employed in medical ethics literature and practices is inadequate on three fronts: it fails to properly identify nonautonomous actions and choices, it gives a false account of which features of actions and choices makes them autonomous or nonautonomous, and it provides no grounds for the moral requirement to respect autonomy. In this paper I offer a more adequate framework for how to think about autonomy, but this framework does not lend itself to the kinds of (...) practical application assumed in medical ethics. A general problem then arises: the notion of autonomy used in medical ethics is conceptually inadequate, but conceptually adequate notions of autonomy do not have the practical applications that are the central concern of medical ethics. Thus, a revision both of the view of autonomy and the practice of “respect for autonomy” are in order. (shrink)

Animals and robots perceiving and acting in a world require an ontology that accommodates entities, processes, states of affairs, etc., in their environment. If the perceived environment includes information - processing systems, the ontology should reflect that. Scientists studying such systems need an ontology that includes the first - order ontology characterising physical phenomena, the second - order ontology characterising perceivers of physical phenomena, and a third order ontology characterising perceivers of perceivers, including introspectors. We argue that second - and (...) third - order ontologies refer to contents of virtual machines and examine requirements for scientific investigation of combined virtual and physical machines, such as animals and robots. We show how the CogAff architecture schema, combining reactive, deliberative, and meta - management categories, provides a first draft schematic third - order ontology for describing a wide range of natural and artificial agents. Many previously proposed architectures use only a subset of CogAff, including subsumption architectures, contention - scheduling systems, architectures with Ôexecutive functionsÕ and a variety of types of ÔOmegaÕ architectures. Adding a multiply - connected, fastacting ÔalarmÕ mechanism within the CogAff framework accounts for several varieties of emotions. H - CogAff, a special case of CogAff, is postulated as a minimal architecture specification for a human - like system. We illustrate use of the CogAff schema in comparing H - CogAff with Clarion, a well known architecture. One implication is that reliance on concepts tied to observation and experiment can harmfully restrict explanatory theorising, since what an information processor is doing cannot, in general, be determined by using the standard observational techniques of the physical sciences or laboratory experiments. Like theoretical physics, cognitive science needs to be highly speculative to make progress. Ó 2004 Published by Elsevier B. V. (shrink)

The ‘traditional’ view among philosophical theologians, that God is eternal not merely in the sense of being everlasting but in the sense of being outside time altogether, has come under sharp criticism in recent years, both from biblical theologians and from philosophers. It is against the latter form of attack, particularly as represented by the detailed criticisms of Professor Nelson Pike, that I wish to try and defend the notion of a divine timelessness.

Examining those risk and benefit perceptions utilised in the formation of attitudes and opinions about emerging technologies such as nanotechnology can be useful for both industry and policy makers involved in their development, implementation and regulation. A broad range of different socio-psychological and affective factors may influence consumer responses to different applications of nanotechnology, including ethical concerns. A useful approach to identifying relevant consumer concerns and innovation priorities is to develop predictive constructs which can be used to differentiate applications of (...) nanotechnology in a way which is meaningful to consumers. This requires elicitation of attitudinal constructs from consumers, rather than measuring attitudes assumed to be important by the researcher. Psychological factors influencing societal responses to 15 applications of nanotechnology drawn from different application areas were identified using repertory grid method in conjunction with generalised Procrustes analysis. The results suggested that people differentiate nanotechnology applications based on the extent to which they perceive them to be beneficial, useful, necessary and important. The benefits may be offset by perceived risks focusing on fear and ethical concerns. Compared to an earlier expert study on societal acceptance of nanotechnology, consumers emphasised ethical issues compared to experts but had less concern regarding potential physical contact with the product and time to market introduction. Consumers envisaged fewer issues with several applications compared to experts, in particular food applications. (shrink)

The phenomenon and implications of stigma have been recognized across many contexts and in relation to many discrete issues or conditions. The notion of spatial stigma has been developed within stigma literature, although the importance and relevance of spatial stigma for rural places and rural people have been largely neglected. This is the case even within fields of inquiry like public and rural health, which are expansively tasked with addressing the socio-structural drivers of health inequalities. In this paper, we argue (...) that developing a better understanding of rural place stigma is critical for addressing contemporary patterns of spatial injustice and health inequalities affecting rural communities globally. Drawing on international literature and examples from the reported experiences of rurally living Australians and news and other media, we present an analysis highlighting the power in rural place stigma. In doing so, we build a case for the relevance and importance of interrogating rural place stigma, especially in the fields of public and rural health, for changing the conditions within—and the broader positioning of—the rural in the public and political landscapes. (shrink)

Artificial intelligence plays an important role and has been used by several countries as a health strategy in an attempt to understand, control and find a cure for the disease caused by Coronavirus. These intelligent systems can assist in accelerating the process of developing antivirals for Coronavirus and in predicting new variants of this virus. For this reason, much research on COVID-19 has been developed with the aim of contributing to new discoveries about the Coronavirus. However, there are some epistemological (...) aspects about the use of AI in this pandemic period of Covid-19 that deserve to be discussed and need reflections. In this scenario, this article presents a reflection on the two epistemological aspects faced by the COVID-19 pandemic: The epistemological aspect resulting from the use of patient data to fill the knowledge base of intelligent systems; the epistemological problem arising from the dependence of health professionals on the results/diagnoses issued by intelligent systems. In addition, we present some epistemological challenges to be implemented in a pandemic period. (shrink)

When philosophers approach philosophy of religion, they typically ask two questions: are there any sound arguments to prove the existence of God; and is talk about God even rationally intelligible? Theologians, for their part, primarily expound the meaning and relevance of Christianity. I am by profession a philosopher, but apart from Secs. VI and VII I am here writing as a puzzled twentieth-century man. My prime worry is whether we philosophers and theologians are beginning with the right questions.