The author relates conditions for conducting clinical trials in Russia, current experiences of ethics committees, areas where conflicts of interest can occur regarding publishing the results of clinical trials in medical journals and the state of medical journalism in Russia today.

The author relates conditions for conducting clinical trials in Russia, current experiences of ethics committees, areas where conflicts of interest can occur regarding publishing the results of clinical trials in medical journals and the state of medical journalism in Russia today.

Communitarian sociological theory and research of the past 30 years has often assumed that a growing culture of self-fulfillment, or "personalism," is ultimately incompatible with commitment to the public good. This article argues that this "seesaw model" does not exhaust the possible relations between personalism and public commitment. It borrows insights from radical democratic theories to argue the existence of a form of public commitment that is enacted through, rather than impeded by, personalism. A cultural analysis that highlights everyday practices (...) enables us to conceptualize this personalized form of public commitment, which goes unrecognized in communitarian accounts, and which gets discussed only in formal theoretical, or social-psychological, terms in radical democratic theories. A case example of personalized public commitment in recent grass-roots environmentalism illustrates the limits in the seesaw model and speaks back to radical democratic theories of public commitment by illuminating how the individualized commitment they theorize may work in everyday cultural practice. I conclude with suggestions for further theoretical work on personalism. (shrink)

_The Contradictions of Modern Moral Philosophy_ is a highly original and radical critique of contemporary moral theory. Paul Johnston demonstrates that much recent moral philosophy is confused about the fundamental issue of whether there are correct moral judgements. He shows that the standard modern approaches to ethics cannot justify - or even make much sense of - traditional moral beliefs. Applied rigorously, these approaches suggest that we should reject ethics as a set of outdated and misguided claims. Rather than facing (...) up to this conclusion, most recent moral philosophy consists of attempts to find some ways of preserving moral beliefs. This places a contradiction at the heart of moral philosophy. As a resilt it is often impossible to tell whether a contemporary philosopher ultimately rejects or endorses the idea of objective right and wrong. On the basis of a Wittgenstein approach Paul Johnston puts forward an alternative account of ethics that avoids this contradiction and recognises that the central issues of ethics cannot be resolved by conceptual analysis. He then uses this account to highlight the contradictions of important contemporary moral theorists such as Bernard Williams, Alasdair MacIntyre, Thomas Nagel and Charles Taylor. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NEWMAN'S PSYCHOLOGICAL DISCOVERY: THE ILLATIVE SENSE (V. Continued) 15. The Universals. A long and vehement dispute once raged about the reality of universals. Are they only mental creations, forged by the human brain, without any reality outside them, or have they some independent existence apart from their mental reality? Anyhow, there was an apparent contradiction between die universal character of our ideas and the individual character of concrete things. (...) The Scholastics solved this problem by drawing clear distinctions. An idea is an abstraction; as soon as it becomes applicable to a number of objects or things in the same sense, it is a universal idea. The "direct universal" (universale directum seu metaphysicum) as such has no existence apart from our minds, because an existing thing is always bound up with concrete, determining, individualizing notes, and it is these very circumstances or accidents which are ignored by the mind as it strips the thing of its individual characteristics. When the mind reflects on this "direct universal," i.e., on the abstract essence of the thing, it sees that this is to be found in many more things and that it is identical in all those things, and in this way the "reflex or logical universal" is formed (universale reflexum seu logicum). This same essence or quiddity is not really different from the thing itself, but the mind makes abstraction of all accidents, and this foundation makes it possible to apply this idea in die same sense to all other beings of the same kind, whether they are actually existing or not. In other words the universal as a universal has only reality in the mind but it has a foundation or a ground in the thing itself. Newman was not so well acquainted with Scholasticism that he knew and mastered the solution of the problem. As a matter of fact he approached it from quite another angle. Hence when scholastically trained minds read some of his statements on universals, they may feel shocked. They sound very curious, they seem incon418 DR. ZENO, O.F.M. CAP.419 sistent with each other, they apparenüy imply a negation of the objective reality of universals. This makes it necessary to compare the texts and to explain his meaning. a. Newman Inconsistent. We should never lose sight of the fact that Newman had no intention at all to enter the province of philosophy in the restricted sense of the word. "I am only contemplating the mind as it moves in fact, by whatever hidden mechanism,"1 that is what could be put as a heading to every page of the Grammar of Assent. And when he virtually deals with metaphysics, he wants us to consider his statements as hypotheses, or as propositions stated only by the way, and in this department he always wishes "to speak under correction." This explains how he could refer to the universale metaphy sicum and the universale directum in a very correct way without realizing he was teaching Scholastic doctrine. As far as I know, it is Professor Walgrave who has first drawn attention to this fact,2 when he dealt with Newman's alleged conceptualism. Newman states that "even one act of cruelty, ingratitude, generosity or justice reveals to us at once intensive the immutable distinction between those qualities and their contraries; that is, in that particular instance and pro bac vice."3 The same holds for the opposites: right and wrong, true and false, just and unjust, beautiful and deformed.4 In one experience, therefore, he sees a thing as an immutable, absolute quiddity, which objectively and in the same sense belongs to all possible things of the same kind, although the mind does not yet explicidy confirm this universal applicability. The contemplated quality remains limited to the particular case; but in its absoluteness it is stripped of all individual, changeable and concrete characteristics. This is the metaphysical universal of the Scholastics. But Newman also mentions the logical universal when he says: "As we form our notion of whiteness from the actual sight of snow, a lily or a cloud, so, after experiencing the sentiment of approbation which arises in us on the sight of certain... (shrink)

_The Contradictions of Modern Moral Philosophy_ is a highly original and radical critique of contemporary moral theory. Paul Johnston demonstrates that much recent moral philosophy is confused about the fundamental issue of whether there are correct moral judgements. He shows that the standard modern approaches to ethics cannot justify - or even make much sense of - traditional moral beliefs. Applied rigorously, these approaches suggest that we should reject ethics as a set of outdated and misguided claims. Rather than facing (...) up to this conclusion, most recent moral philosophy consists of attempts to find some ways of preserving moral beliefs. This places a contradiction at the heart of moral philosophy. As a resilt it is often impossible to tell whether a contemporary philosopher ultimately rejects or endorses the idea of objective right and wrong. On the basis of a Wittgenstein approach Paul Johnston puts forward an alternative account of ethics that avoids this contradiction and recognises that the central issues of ethics cannot be resolved by conceptual analysis. He then uses this account to highlight the contradictions of important contemporary moral theorists such as Bernard Williams, Alasdair MacIntyre, Thomas Nagel and Charles Taylor. (shrink)

Wie muss ein ethischer Beratungsdienst strukturiert sein, damit er in moralischen Konfliktsituationen im klinischen Alltag angefragt wird und die Ratsuchenden ergebnisorientiert unterstützen kann? Nach welchen Kriterien lassen sich die Beratungsgespräche auswerten und bewerten? Zur Beantwortung dieser Fragen werden theoretisch fundierte Konzepte ethischer Fallbesprechung aus Nimwegen, Leuven und Basel herangezogen; dies geschieht vor dem Hintergrund der Erfahrungen mit der über zehnjährigen Entwicklung der ethischen Arbeit im Ev. Krankenhaus Bielefeld (EvKB). Als Resultat stellen wir einen strukturierten, multidisziplinären Ansatz vor, mit dem in (...) den Beratungsgesprächen die ethischen Dimensionen unterschiedlicher Vorstellungen herausgearbeitet und möglichst einvernehmlichen Lösungen zugeführt werden. Am Beispiel des EvKB lässt sich zeigen, dass der ethische Beratungsdienst auch in Zeiten knapper Ressourcen implementiert und praktiziert werden kann und eine Gesprächskultur schafft, die zu neuen Zielvariablen führt; hier spielen der Perspektivenwechsel und die Prozessgerechtigkeit eine zentrale Rolle und liefern zugleich Ansatzpunkte für unsere eigene Evaluationsstrategie. Zum aktuellen Stand der Evaluation klinischer Ethikberatung wird die internationale Literatur kritisch gewürdigt. Erste konzeptionelle Ansätze und Ergebnisse einer eigenen Evaluationsstrategie werden vorgestellt. Durch die Offenlegung hoffen wir, die Auseinandersetzung mit diesen Themen zu intensivieren. (shrink)

The Adaptive Toolbox framework specifies heuristics for choice and categorisation that search through cues in previously learned orders (Gigerenzer & Todd, 1999). We examined the learning of three cue parameters defining different orders: discrimination rate (DR) (the probability that a cue points to a unique choice), validity (the probability of correct choice given that a cue discriminates), and success (the probability of correct choice). Success orderings are identical to those by expected information gain (Klayman & Ha, 1987). In two experiments, (...) participants made choices in real-world environments with objective outcome criteria. Participant ratings indicated some appropriate parameter learning when the relevant cue parameter values were highly dispersed. Rated orders of cue validity and DR were less distinct than the objective orders—learning one parameter may be biased towards success by variation in the other. Success ratings capture the variation in validity and DR as well as participants' perception of these parameters. (shrink)

Die jüngste höchstrichterliche Rechtsprechung zur Selbstbestimmung der Patienten und zur Normierung medizinischer Handlungen am Lebensende hat eine intensive Debatte ausgelöst. Das Urteil und die akademisch vorgetragene Kritik werden einer grundlegenden medizinethischen Analyse unterworfen. Sie betrifft die objektive Eingrenzung der Zulässigkeit einer Behandlungsbegrenzung und die Subsumtion des Wachkomas als irreversibel tödliches Grundleiden, das ärztliche Ermessen bei der Indikationsstellung, die normative Einordnung einer Ernährungstherapie am Lebensende und die Verbindlichkeit von Patientenverfügungen. Die medizinethische Kritik offenbart eine unzureichende Wahrnehmung medizinischer und medizinethischer professioneller Dokumente (...) und den Rückgriff auf medizinethisch veraltete Konzeptionen der Sterbehilfe durch das Gericht. Die Folge ist eine fehlerhafte Subsumtion der Wachkomapatienten in die Kategorie irreversibel tödlicher Erkrankungen und eine inhaltliche Schwächung der Verbindlichkeit von Patientenverfügungen. Beides bedarf dringend der Korrektur. (shrink)

The idea of the Inner is central to our concept of a person and yet is far from being philosophically understood. This book offers a comprehensive account of Wittgenstein's work on the subject and presents a forceful challenge to contemporary views. Written in a non-technical and accessible style, it throws new light both on Wittgenstein's work and on the problem of the Inner self.

In _Jacques Derrida: Opening Lines_, Marian Hobson gives us a thorough and elegant analysis of this controversial and seminal contemporary thinker. Looking closely at the language and the construction of some of Derrida's philosophy, Hobson suggests the way he writes, indeed the fact he writes in another language, affects how he can be understood by English speakers. This superb study on the question of language will make illuminating reading for anyone studying or engaged with Derrida's philosophy.

The idea of the Inner is central to our concept of a person and yet is far from being philosophically understood. This book offers a comprehensive account of Wittgenstein's work on the subject and presents a forceful challenge to contemporary views. Written in a non-technical and accessible style, it throws new light both on Wittgenstein's work and on the problem of the Inner self.

Combining the methodologies of art history, aesthetics and cultural history, this book opens up new ways of looking at the phenomenon of ruins.

Psychology has had difficulty accounting for the creative, context-sensitive manner in which concepts are used. We believe this stems from the view of concepts as identifiers rather than bridges between mind and world that participate in the generation of meaning. This paper summarizes the history and current status of concepts research, and provides a non-technical summary of work toward an ecological approach to concepts. We outline the rationale for applying generalizations of formalisms originally developed for use in quantum mechanics to (...) the modeling of concepts, showing how it is because of the role of context that deep structural similarities exist between the two. A concept is defined not just in terms of exemplary states and their features or properties, but also by the relational structures of these properties, and their susceptibility to change under different contexts. The approach implies a view of mind in which the union of perception and environment drives conceptualization, forging a web of conceptual relations or ‘ecology of mind’. (shrink)

_The Contradictions of Modern Moral Philosophy_ is a highly original and radical critique of contemporary moral theory. Paul Johnston demonstrates that much recent moral philosophy is confused about the fundamental issue of whether there are correct moral judgements. He shows that the standard modern approaches to ethics cannot justify - or even make much sense of - traditional moral beliefs. Applied rigorously, these approaches suggest that we should reject ethics as a set of outdated and misguided claims. Rather than facing (...) up to this conclusion, most recent moral philosophy consists of attempts to find some ways of preserving moral beliefs. This places a contradiction at the heart of moral philosophy. As a resilt it is often impossible to tell whether a contemporary philosopher ultimately rejects or endorses the idea of objective right and wrong. On the basis of a Wittgenstein approach Paul Johnston puts forward an alternative account of ethics that avoids this contradiction and recognises that the central issues of ethics cannot be resolved by conceptual analysis. He then uses this account to highlight the contradictions of important contemporary moral theorists such as Bernard Williams, Alasdair MacIntyre, Thomas Nagel and Charles Taylor. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NEWMAN'S PSYCHOLOGICAL DISCOVERY: THE ILLATIVE SENSE (Continued) VI THE FACULTIES OF COGNITION AND APPETITION Since the Grammar of Assent gives us a phenorhenological analysis of the art of thinking and often refers to the influence of other faculties in our reasoning processes, it will be very instructive to examine what the author holds about our faculties of cognition and appetition. This will make us better acquainted with the nature (...) of the illative sense. I. THE SENSES 1. The External Senses and their Objects. We had already arrived at the conclusion that Newman rejects the mere subjectivity of our knowledge. When he writes about this matter he explicitly deals with sensation or sensuous cognition. Although he takes exception to the word "immediate perception," 1 we may nevertheless call him an adherent of direct or immediate realism according to Scholastic terminology, because he emphatically excludes the intervention of a reasoning process from sense perception and uses the term "mediate perception" only to express the instrumentality of experience. In this meaning our perception of external objects is mediate or indirect indeed.2 The fact is that as early as 1839 he wrote in his University Sermons: "Of the material we have direct knowledge through the senses"3 and in 1843: "The senses are direct, immediate, and ordinary informants, and act spontaneously without any will or effort on our part."4 On the importance of sense perception for our mental activities he writes in a series of hitherto unpublished notes, entitled Elements of Thought:6 "I grant or I assume that the soul would not think without some external stimulus; that if it were cut off from all communication from the external world, it would pass this life in a sort of torpor... But then, as soon as it is roused, it reflects upon itself, and thereby gains a number of ideas..." 1. See supra V, 14.2. Supra V, 14.3. P. 205. 4.P. 303 ; cf. Gramm., p. 260. 5.See the unpublished Philosophical Papers, note Fcbr. 24, 1859. 40 DR. ZENO, OJM. CAP.41 Apart from the passages already referred to, Newman nowhere enlarges on the doctrine about the senses. He does not speak about the distinctions between sensible objects; he does not explain the difference between sensation and perception, and uses those terms promiscuously.6 There are no statements on the subject which contradict current Scholastic notions, although sometimes his vague terminology may be an occasion for misunderstandings. For instance, some passages in connection with "images" and "impressions," when read apart from the context, would appear to imply that he identifies them with the Scholastic species a sensibili accepta. However, we shall show further on that. Newman means something quite different. He deals with these species and the so-called sensibilia per acci· dens by the way when describing our knowledge of God7 and teaching that we have evidence of the presence of individuals or substances in the phenomena which occur to our senses. We picture those things to ourselves in those phenomena. They are like pictures, he says, but at the same time "they give us no exact measure or character of the unknown things beyond them." "Therefore when we speak of our having a picture of the things which are perceived through the senses, we mean a certain representation, true as far as it goes, but not adequate." 2. The Internal Senses and their Objects. Newman nowhere gives a distinction between external and internal senses, but nevertheless he speaks about those faculties of the mind which by the Scholastics are called the internal senses. These philosophers distinguish a common sense or rather a central sense (sensus communis), which unites the impressions of the external senses into one whole, makes us conscious of the conditions of our body and notifies to us the sensations of our external as well as internal senses; — the imagination or the faculty which preserves and reproduces things perceived; — the sensuous memory, i. e., the power to retain and to reproduce sense images; — and the vis aestimativa or the instinctive faculty, which discovers without any intellectual means, what is good and what is bad for our welfare. 6.It would seem that he generally... (shrink)

The source of this presentation is the thesis PHILOSOPHICAL INQUIRY AND JEWISH EDUCATION: THE LAWS OF TORAH STUDY OF THE CODE GUIDE Maimonides. The thesis argues that in response to the challenge of transmitting Judaism to the new generations, in a world often hostile to the Jewish worldview, there is a proposal that is halachika vision of Jewish education that is based on the articulation of knowledge of the ways Jewish laws or mandatory (Hebrew: halachot), transformed into concrete actions and (...) behaviors that carry, which is fundamental and structuring a philosophical question about the principles that underlie and its applications in other cases and situations. (shrink)

Ayurveda is science of living being. Aim of Ayurveda is mantainance of healthy life and pacification of diseases of diseased ones. Dharma, artha, kama and moksha these four are together called chaturvidha purushartha which is achieved by arogya (health).Ayurveda holds view of its independent darshanika viewthough it has shades of nearly all six astika darshanas. Mimamsa’s first verse implies its motto to explore Dharma. Ayurveda considers dharma as one of basic component to health. Dharma has been described under trieshana by (...) acharya Bhela. Various conducts are described under sadavritta, achararasayana, moksha marga, naishtikichikitsa. Ayurveda describes three types of treatment which are yuktivyapshraya, daivavyapashraya and sattvavajaya. This daivyapashraya includes mantra, ausadhi, mani, mangal, bali, upahaar, homa, niyama,prayashchita, upawaas, swastyayana, pranipata, gamana etc. These type of methods are widely described in karma kanda of mimamsa darshana. This treatment method has been used in curing of diseases like unmada,graharoga. Methods of yagya has been described as well as used in putreshti and punsawansamskara described in charakasamhita. With this paper karma kanda widely used in treatment has been described in Ayurveda. (shrink)

The ability to reason independently from one's own goals or beliefs has long been recognised as a key characteristic of the development of formal operational thought. In this article we present the results of a study that examined the correlates of this ability in a group of 10-year-old children ( N = 61). Participants were presented with conditional and relational reasoning items, where the content was manipulated such that the conclusion to the arguments were either congruent, neutral, or incongruent with (...) beliefs, and either logically valid or logically invalid. Participants also received a measure of working memory capacity (the counting span task) and a measure of inhibitory control (the stop signal task). Indices of belief bias and logical reasoning on belief-based problems were predicted independently by both measures. In contrast logical reasoning on belief neutral problems was predicted by working memory alone. The findings suggest that executive functions play a key role in the development of children's ability to decontextualise their thinking. (shrink)

Historically, scientists in training have learned the rules of ethical conduct by the example of their advisors and other senior scientists and by practice. This paper is intended to serve as a guide for the beginning scientist to some fundamental principles of scientific research ethics. The paper focuses less on issues of outright dishonesty or fraud, and more on the positive aspects of ethical scientific behavior; in other words, what a scientist should do to maintain a high level of ethical (...) conduct in research.There are a number of fairly specific rules, guidelines, or commonly accepted operating principles that have evolved for the ethical conduct of science. In order to discuss this code of ethics, this paper is divided into sections dealing with specific areas of scientific ethics. These areas are: data collection and storage, ownership of data, confidentiality, communication, authorship, collaboration, the peer review system, and rules of dealing with ethical complaints. Illustrative case histories are presented to provide examples of the type of ethical dispute or problem being discussed. If scientific trainees learn the accepted rules of behavior that govern the conduct of science, ethical problems that arise out of ignorance, misunderstanding, or poor communication can be avoided. (shrink)

There have been several important breakthroughs in the fields of philosophy of mind, philosophy of religion, and neuroscience in recent centuries. Despite their complexities and varying opinions in each field, the majority of these breakthroughs tend to view human consciousness as a concrete reality influenced by physiological, social, and environmental factors. This raises the question of why such a dominant perspective did not prevail throughout the history of philosophy and why there were inclinations to deny it. Additionally, why did great (...) philosophers throughout history reject the notion of embodied knowledge, which is a revolutionary approach in both philosophy and neuroscience and holds significant implications across diverse fields, from educational sciences to artificial intelligence? In this paper, we explore the reasons behind these questions. Firstly, we trace the origins of this perspective back to ancient Greek philosophers, including figures like Anaxagoras, Plato, and Aristotle. Next, we examine the reasons for the continuation of this line of thought among modern philosophers, including prominent figures like Descartes and Kant. Lastly, we delve into the approaches and attitudes of pioneering philosophers such as Schopenhauer and Nietzsche, who diverged from the mainstream and emphasized the significance of the body in knowledge and consciousness. Understanding the historical neglect of embodiment in philosophy is essential to fully grasp the complexities of human consciousness. By incorporating insights from both historical and contemporary perspectives, we can gain a deeper understanding of the embodied nature of knowledge and its far-reaching impact on various philosophical, scientific, and practical domains. (shrink)

ABSTRACT Many people now believe that human reproductive cloning – once sufficiently safe and effective – should be permitted on the grounds that it will allow the otherwise infertile to have children that are biologically closely related to them. However, though it is widely believed that the possession of a close genetic link to our children is morally significant and valuable, we argue that such a view is erroneous. Moreover, the claim that the genetic link is valuable is pernicious; it (...) tends to give rise to highly undesirable consequences, and therefore should be combated rather than pandered to. The emphasis on the genetic is unwarranted and unfortunate; rather than giving us moral reason to support reproductive cloning in the case of infertility, the fact that cloning requests are likely to be motivated by the genetic argument gives us reason to oppose its availability. (shrink)

Im Zuge des „empirical turn“ der Medizin- und Bioethik ist von verschiedenen Autoren in den vergangenen Jahren die Idee einer „evidenzbasierten Ethik“ diskutiert worden. Die Analogie zwischen evidenzbasierter Medizin und „evidenzbasierter Ethik“ soll in diesem Beitrag kritisch diskutiert und dabei gezeigt werden, dass der Ausdruck „evidenzbasierte Ethik“ irreführend ist. Zentraler Ausgangspunkt der Kritik ist die unterschiedliche Bedeutung, die empirische Informationen für das medizinisch-klinische Urteil zum einen und das ethische Urteil in der Medizin zum anderen haben. Im medizinisch-klinischen Urteil können mit (...) Hilfe empirischer Informationen hypothetische Handlungsnormen generiert werden, welche auf den der Medizin inhärenten Zwecksetzungen basieren. Bei Fragen der Ethik in der Medizin hingegen sind die Handlungsziele selbst Gegenstand des Urteils; diese aber können allein aus empirischem Wissen heraus nicht zureichend bestimmt werden. Die Diskussion um die Möglichkeit einer „evidenzbasierten Ethik“ eröffnet weiterhin aufschlussreiche Perspektiven in Bezug auf empirische Forschung und den Umgang mit empirischen Informationen in der Angewandten Ethik und das Aufgabenfeld der Medizinethik. (shrink)

This adhyatma gyana is also a part of Ayurveda because it is related to human health especially with mental health; A group of diseases is described independently in Sushruta as adhyatmika dukha. Contemporary books also mention adhyatmika dukha and adhyatma has been described in details. The subject matter of adhyatma has been mentioned from different point of view, but in fact the adhyatma is related to atman, as it is knowledge of atman and its related subjects are the knowledgeable materials (...) of adhyatma. Here in thispaper is a brief review of adhyatma ,terminology and its different prospects in ayurveda. (shrink)

Eines der medizinischen Felder, in dem die ethische Diskussion um die „wunscherfüllende Medizin“ am intensivsten geführt wird, ist die Reproduktionsmedizin, die die Erfüllung des „Kinderwunsches“ verspricht. Strittig ist besonders, ob Sterilität als Krankheit definiert wird, die eine medizinische Intervention rechtfertigt, ob sich aus der Sterilität oder Infertilität lediglich ein Abwehr- oder auch ein positives Anspruchsrecht auf medizinische Ressourcen ergibt, ob legitime Fortpflanzungsmedizin Grenzen hat. Nach einer Übersicht über Eckpunkte der nationalen und internationalen Debatte beschreiben wir im zweiten Teil Ansichten zum (...) Status ungewollter Kinderlosigkeit, zum Recht auf Fortpflanzungsmedizin und zur möglichen Legitimität ihrer Begrenzung anhand der Ergebnisse unserer vom Bundesministerium für Bildung und Forschung (BMBF) geförderten Studien. Während der letzten fünf Jahre haben wir u. a. Paare mit und ohne Sterilitätsproblematik sowie verschiedene Expertengruppen qualitativ und standardisiert befragt. Die stark divergierenden Auffassungen konfrontieren wir im dritten Abschnitt mit internationalen Standards, zum anderen mit dem „Capability-Ansatz“ und dem freiheitsfunktionalen Liberalismus von Sen und Pauer-Studer. Dies ergibt, dass die Bereitstellung verschiedener Möglichkeiten der In-vitro-Fertilisations-(IVF-)Behandlung nicht lediglich einen Wunsch auf Elternschaft erfüllt sondern als die gesollte Erfüllung eines normativen Bedürfnissanspruchs begriffen werden muss. (shrink)

It appears to be a straightforward implication of distributed cognition principles that there is no integrated executive control system (e.g. Brooks 1991, Clark 1997). If distributed cognition is taken as a credible paradigm for cognitive science this in turn presents a challenge to volition because the concept of volition assumes integrated information processing and action control. For instance the process of forming a goal should integrate information about the available action options. If the goal is acted upon these processes should (...) control motor behavior. If there were no executive system then it would seem that processes of action selection and performance couldn’t be functionally integrated in the right way. The apparently centralized decision and action control processes of volition would be an illusion arising from the competitive and cooperative interaction of many relatively simple cognitive systems. Here I will make a case that this conclusion is not well-founded. Prima facie it is not clear that distributed organization can achieve coherent functional activity when there are many complex interacting systems, there is high potential for interference between systems, and there is a need for focus. Resolving conflict and providing focus are key reasons why executive systems have been proposed (Baddeley 1986, Norman and Shallice 1986, Posner and Raichle 1994). This chapter develops an extended theoretical argument based on this idea, according to which selective pressures operating in the evolution of cognition favor high order control organization with a ‘highest-order’ control system that performs executive functions. (shrink)

Feminist philosophers of religion have drawn attention to desire as a neglected category for approaching the sources and concerns of religion. This paper extends this discussion by engaging with one particularly disturbing aspect of the writings of the Marquis de Sade. In a world where ultimate sexual pleasure is derived from destruction of the Other, Sade glories in describing the suffering of mothers, often at the hands of their own children. This paper offers one possible reading of these dark desires (...) through employing aspects of psychoanalytic theory to suggest that, rather than isolate him from the majority of humanity, we might consider possible connections between the desires he details and our own. This involves considering the ambivalence of the mother, and thus challenging the idealization of the all-caring, all-nurturing mother. (shrink)

The paper uses the Offenders' Social Reintegration Project, run between 1988 and 1998 by the Aristotle University of Thessaloniki, Greece, to discuss the characteristics of new forms of action research and to reflect on the main debates within action research literature. Firstly, new forms of action research dealing with community issues tend to take place within complex systems, aiming to bring potential partners together and to facilitate the development of networks of organisations. Networking presupposes a more open-ended mode of research (...) and opens the question of participation of the social groups concerned. The varying and changing degrees of participation within the Project are described with reference to the role of the researchers and the discrepancy between formal and informal partnerships. Secondly, the relation between research and action is dealt with via a discussion of the different types of knowledge produced in the course of the Project and their appropriateness for informing and evaluating practice. The implications of these arguments for the scientific status of action research and the paradigm within which it can be located are also addressed. Thirdly, the paper discusses the role of the various institutional contexts in shaping and constraining possible types of research and action. Finally, the type of change pursued by action research projects is considered with reference to the ongoing debate within action research literature on the role of politics, leading to the acknowledgement of the inevitable implication of political negotiations and power in any initiative towards social change. (shrink)

This book covers a crucial period for the development of state education in Britain; the advent of the comprehensive debate before and during the Second World War; the War years themselves and the 1944 Education Act; the post-War Labour Government; and Churchill's last government in a time of education expansion. From the 1960s, the focus shifted to questions of social deprivation and educational opportunities, secondary school selection, the debate on standards, Robbins and higher education, and the continuing theme of the (...) dominance of public schools. The book is divided into four sections, which are then divided into chapters. Each chapter takes as its main reference point a key issue within the chronological framework of the book, e.g. resistance to secondary education for all, politics and textbooks, multilateral and technical schools, pressure groups and the 1944 Education Act, Churchill and the Conservatives. Much new light is thrown on the topics by the author's use of new material and he has made a valuable contribution to the politics of education. (shrink)

Modern (western) healthcare with its many remarkable innovations has failed to prevent either the pandemic of life style-related diseases now accounting for over 2/3rd of illness and healthcare cost globally, or cure them. Most are preventable and reversible with a change in lifestyle. Since less than 3% of western healthcare budgets are spent on health promotion and disease prevention this is unlikely to change. What little health promotion there is focuses on diet and exercise with the mind neglected except recently (...) in the treatment of depression (1). (shrink)

The field of weather and climate ethics is a novel branch of applied ethics, based on environmental sciences and philosophy. Due to recent scientific findings concerning climate change, intentional weather and climate modification schemes have become even more relevant to finding feasible ways to moderate climate change and therefore are in need of careful analysis. When, if ever, can weather modification be deemed morally acceptable? The risks and adverse side-effects as well as indifference with regard to the limits of intervention (...) in natural processes present a case for calling weather modification proposals into question. This review article presents the central ethical research questions of weather ethics from a multidisciplinary perspective. (shrink)

Bei der Bemühung um die Emanzipation von körperlich oder geistig beeinträchtigten Menschen kommt es häufig zu einer vehementen Kritik an einem "medizinischen Konzept" von Behinderung. Diesem wird aus Sicht einer "Bürgerrechtsperspektive" entgegengehalten, es gelte nicht, die Menschen zu korrigieren, sondern die Umwelt so zu verändern, dass Betroffene ungehindert am gesellschaftlichen Leben teilhaben können. Nach Auffassung der "Normalisierungskritik" sind es Stereotypen und Stigmata, die es Behinderten erschweren, ein selbstbestimmtes Leben zu führen. Beide Ansätze ignorieren oder bagatellisieren jedoch aus systematischen Gründen die (...) Art und Weise, in der Betroffene ihre physische oder psychische Schädigung subjektiv erfahren. Deshalb kann auch nicht auf die erheblichen Unterschiede reflektiert werden, die zwischen verschiedenen Formen der Behinderung bestehen. Es ist jedoch verfehlt, die Feststellung, dass Behinderte häufig in spezifischer Art bedürftig sind, mit paternalistischer Herablassung gleichzusetzen. Gerade für ein zuträgliches Verhältnis von Medizinern und Behinderten ist es wichtig, exakt jene Differenzen zu berücksichtigen, die zwischen akuten Krankheiten und verschiedenen Formen chronischer Beeinträchtigung bestehen. Nur so können Ärzte dazu veranlasst werden, von einer allzu "interventionsfreudigen" Haltung Abstand zu nehmen. (shrink)