Audits of the informed consent process are a key element of a clinical research quality assurance program. A systematic approach to such audits has not been described in the literature. In this paper we describe two components of the audit. The first is the audit of the informed consent document to verify adherence with federal regulations. The second component is comprised of the audit of the informed consent conference, with emphasis on a real time review of the appropriate communication of (...) the key elements of the informed consent. Quality measures may include preparation of an informed consent history log, notes to accompany the informed consent, the use of an informed consent feedback tool, and the use of institutional surveys to assess comprehension of the informed consent process. (shrink)

Irregularity may occur on the earth’s surface in the form of mountains due to the imperfection of the earth’s crust. To explore the influence of horizontally polarized shear waves on mountains, we considered the fluid-saturated porous medium over an orthotropic semi-infinite medium with rigid and soft mountain surfaces for wave propagation. The mountain surface is defined mathematically as a periodic function of the time domain. The physical interpretation of materials’ structure has been explained in rectangular Cartesian coordinate system originated at (...) the contact interface of layer and half-space. The displacement of the mountains has been derived by solving energy equations analytically. The influence of rigid and soft mountain surfaces on the phase velocity of shear waves has been demonstrated graphically. (shrink)

The other night I had a very strange, and strangely coherent, dream. Socrates and Meno appeared to be arguing with each other in my presence. They talked English, I suppose, since I clearly thought I followed them; but I seem to remember that Greek words occurred from time to time. When I woke it seemed to me that the dream had some bearing on disputed matters of Platonic interpretation, so I shall try to reconstruct it here. Meno speaks first:Tell me, (...) Socrates, do you think that the just and the admirable are the same thing?I should hardly think so; for we call many things admirable—for example a young lad's cheek—which we would hardly call just; and perhaps vice versa. But I am only guessing, of course, because I cannot know whether A is the same as B unless I know what A is and what B is. (shrink)

The other night I had a very strange, and strangely coherent, dream. Socrates and Meno appeared to be arguing with each other in my presence. They talked English, I suppose, since I clearly thought I followed them; but I seem to remember that Greek words occurred from time to time. When I woke it seemed to me that the dream had some bearing on disputed matters of Platonic interpretation, so I shall try to reconstruct it here. Meno speaks first:Tell me, (...) Socrates, do you think that the just and the admirable are the same thing?I should hardly think so; for we call many things admirable—for example a young lad's cheek—which we would hardly call just; and perhaps vice versa. But I am only guessing, of course, because I cannot know whether A is the same as B unless I know what A is and what B is. (shrink)

In this paper a uniform methodology to perform natural\ndeduction over the family of linear, relevance and intuitionistic\nlogics is proposed. The methodology follows the Labelled\nDeductive Systems (LDS) discipline, where the deductive process\nmanipulates {\em declarative units} -- formulas {\em labelled}\naccording to a {\em labelling algebra}. In the system described\nhere, labels are either ground terms or variables of a given {\em\nlabelling language} and inference rules manipulate formulas and\nlabels simultaneously, generating (whenever necessary)\nconstraints on the labels used in the rules. A set of natural\ndeduction style (...) inference rules is given, and the notion of a\n{\em derivation} is defined which associates a labelled natural\ndeduction style ``structural derivation'' with a set of generated\nconstraints. Algorithmic procedures, based on a technique called\n{\em resource abduction\/}, are defined to solve the constraints\ngenerated within a structural derivation, and their termination\nconditions discussed. A natural deduction derivation is then\ndefined to be {\em correct} with respect to a given substructural\nlogic, if, under the condition that the algorithmic procedures\nterminate, the associated set of constraints is satisfied with\nrespect to the underlying labelling algebra. Finally, soundness\nand completeness of the natural deduction system are proved with\nrespect to the LKE tableaux system \cite{daga:LAD}.\footnote{Full\nversion of a paper presented at the {\em 3rd Workshop on Logic,\nLanguage, Information and Computation\/} ({\em WoLLIC'96\/}), May\n8--10, Salvador (Bahia), Brazil, organised by Univ.\ Federal de\nPernambuco (UFPE) and Univ.\ Federal da Bahia (UFBA), and\nsponsored by IGPL, FoLLI, and ASL.}. (shrink)

Çalışma Hıristiyanlığın Protestanlık mezhebinden doğan, özellikle Amerika Birleşik Devletleri’nde kümelendiği gözlemlenen, İsrail’i ve Yahudileri orantısızca desteklemesiyle bilinen ve aynı zamanda İslam’a ve Müslümanlara karşı düşmanca yaklaşımları haiz “Hıristiyan siyonistlerini” ele almaktadır. Hareketin mahiyeti, doğuşu, teolojisi, faaliyetleri ve kendisinde mündemiç olan antisemitizm ile anti-İslamizm olguları incelenmektedir. Bulgulara göre, Hıristiyan siyonizmi çeşitli açılardan bakıldığında bir anomali teşkil etmektedir. Bunlardan en önemlisi, Yahudilerin ve Hıristiyanların yüzyıllarca birbirlerine en üst seviyede düşmanlık etmiş olan iki topluluk oluşudur. Hıristiyan siyonistler dünya tarihini Mesih’in zuhuruyla birlikte kurulacak (...) olan bin yıllık küresel krallık öncesindeki yedi bölüm olarak ele alan, sınırları büyük ölçüde İngiliz-İrlandalı teolog John Nelson Darby tarafından çizilen ve “premillennial dispensationalism (premilenyal dispensasyonalizm)” olarak bilinen teolojinin öngördüğü kıyamet senaryosuna inanmaktadır. Bu senaryo hareketin varlık sebebini, amaçlarını, dostlarını ve düşmanlarını belirlemektedir. Dost-düşmanlar olarak Yahudilerin buradaki rolü bazı çelişkiler ve ihtilaflar barındırırken, düşmanlar olarak Müslümanların rolü açıkça olumsuz bir görünüm arz etmektedir. Bunun sonucu olarak Hıristiyan siyonistler Müslümanları şeytanlaştırma eğilimine girmektedir. Her ne kadar dindaşları tarafından ahlak, siyaset ve özellikle teoloji eksenlerinde ağır eleştirilere tabi tutulsalar da Hıristiyan siyonistler emperyalist güçlerle olan uzun ittifaklarının da bir meyvesi olarak dünya politikasında kayda değer bir güce sahiptir. Hıristiyan siyonizminin mahiyeti ve dahi antisemitizm ve anti-İslamizm ile irtibatı konusunda Türkçe yazılmış eserlerin azlığına binaen çalışma literatürdeki bu boşluğu kapatma amacı taşımaktadır. Özet: İçinde bulunduğumuz dönemde anti-İslamizm kavramı ele alınırken kendisine özellikle Amerika Birleşik Devletleri’nin (ABD) teopolitik dekorunda yer bulan “Hıristiyan siyonizmi” adlı grubun etkisine işaret edilmektedir. Bu grup literatür tarafından İsrail’i Yahudilerin vatanı olarak destekleyen Hıristiyanlar olarak tanımlanmaktadır. İsrail için Birleşen Hıristiyanlar (CUFI) gibi organizasyonlar aracılığıyla İsrail’in desteklenmesi noktasında etkin faaliyetler yürütmektedirler. Orta Doğu’da barışın tesis edilmesini inandıkları kıyamet senaryosunun önünde bir engel olarak gördükleri için kategorik olarak reddetmektedirler. Özellikle 19. yüzyılda başlayıp, 11 Eylül olayları ile birlikte ciddi bir ivme yakalayan ABD’deki anti-İslami hareketlerin büyük bir kısmı Hıristiyan siyonizmi ile ilişkilendirilen şahıslar tarafından başlatılıp desteklenmektedir. ABD’de yaklaşık 20 ila 30 milyon arasında Hıristiyan’ın bu ideolojiyi benimsediği tahmin edilmektedir. ABD dışında İngiltere, İskandinavya, Avustralya, Güney Afrika ve hatta Güney Kore ve Honduras gibi coğrafyalarda da taraftar bulmuşlardır. Birçok açıdan bakıldığında Hıristiyan siyonizmi bir anomali teşkil etmektedir. Bunun özünde Yahudilerin ve Hıristiyanların birbirlerine olan düşmanlıkları yatmaktadır. Yahudiler dini kaynaklarında Hıristiyanlığın en kutsal şahsiyetlerine ağır hakaretler ederken, Hıristiyanlar Yahudileri Tanrı katilleri olarak görmektedir. Ancak Hıristiyan siyonistlerin çoğunluğu İsrail konusunda adeta kraldan daha kralcı davranmaktadır. Hıristiyan siyonizminin teolojik zeminini incelemek isteyen bir araştırmacı eskatoloji (kıyamet bilimi), Armageddon savaşı, istiğrak, püritenler, premilenyalistler, dispensasyonalistler, fundamentalistler, restorasyonistler, evanjelistler, John Nelson Darby ve Cyrus I. Scofield gibi bazı kavram ve aktörlerle karşılaşacaktır. İrlandalı-İngiliz bir teolog olan Darby birçokları tarafından Hıristiyan siyonizminin kurucusu olarak görülmektedir. Hareket için hayati önem teşkil eden ikinci isim ise Cyrus Ingerson Scofield’dir. Scofield Reference Bible ’ı yayınlayarak Hıristiyan siyonizminin milyonlar tarafından benimsenmesine yol açmıştır. Hıristiyan siyonistler “premilenyal dispensasyonel teolojinin” gerçek olduğuna ve gerçekleşeceğine inanmaktadır. Buna göre dünya tarihi yedi çağdan oluşan doğrusal bir olgudur. İnsanlığın halihazırda altıncı çağda olduğuna, yedinci çağın ise çok yakında olduğuna inanmaktadırlar. Bu teolojinin öngördüğü kıyamet senaryosu Antichrist ’ın gelişi, Sahte Peygamber ve Şeytan ile birlikte cehennem teslisini kurması, Müslümanların da onlarla müttefik olarak hareket edip İsrail’e saldırmaları (Armageddon savaşı), Hz. İsa’nın gökten tekrar inerek İsrail’i kurtarması ve barışı tesis edeceği Milenyum Krallığı’nı kurması gibi öğeleri içermektedir. Siyonist olmayan Hıristiyan teologlar Hıristiyan siyonizminin teolojisini defaatle eleştiriye tabi tutmuştur. Yahudilerin seçilmiş ırk olarak görülmesi, Yeni Ahit’in bu ideolojiye destek vermemesi, “Armageddon savaşının” büyük mezheplerde karşılığının olmayışı ve hareketin Yahudi karakteri taşıması gibi sebepler yüzünden bazı Hıristiyan teologlar Hıristiyan siyonizmini heretik ilan etmiştir. Hıristiyan siyonizminin teolojisinin eleştirildiği bir diğer husus ise onun emperyal teoloji olarak yerine getirdiği işlev ile ilgilidir. Birçok düşünür Hıristiyan siyonizmi, Yahudi-Hıristiyan Batı anlatısı ve emperyalizm arasında sağlam bağlar olduğunu iddia etmektedir. Hıristiyan siyonizmi anomalisine bir açıklama getirmek isteyen şahıslar Hıristiyan siyonizmi içerisinde yer alan antisemitizme işaret etmektedir. Buna göre Hıristiyan siyonistler, Yahudilerin ve Yahudi devletinin kurulmasının gerçekleşmesinde hayati bir rol oynadığı kıyamet senaryolarını yürürlüğe koymak adına İsrail’i her şartta desteklerken, bu senaryo Yahudilerin kendisini Mesih gibi gösteren Antichrist tarafından yönetilmesini ve Yahudilerin çoğunluğunun Mesih’in gelişinden sonra ölmesini içermektedir. Aynı zamanda neredeyse daima İsrail yanlısı açıklamalar yapan bazı Hıristiyan siyonistlerin zaman zaman doğrudan antisemitik söylemlere başvurduğu gözlemlenebilmektedir. Bu sebeple Hıristiyan siyonistler ve Yahudiler arasındaki teopolitik ittifakın bir noktada bozulacak pragmatik bir ittifak olduğu iddia edilmektedir. Anti-İslamizm noktasındaki bulgulara göre Hıristiyan siyonistlerin %70’i Araplara karşı ya kayıtsız ya da düşmanca hisler beslemektedir. 11 Eylül’den sonraki dönemde İslam’ın şeytanlaştırılması operasyonu büyük ölçüde Robertson, Graham, Lindsey, Vines ve Falwell gibi Hıristiyan siyonistler tarafından gerçekleştirilmiştir. Yine İsrail’in 1948 yılında kuruluşu, Filistinliler için doğurduğu sonuçlara rağmen Hıristiyan siyonistlerin çoğu için bir kıyamet alametinin gerçekleşmesi anlamına gelmektedir. Hıristiyan siyonistlerin inandıkları kıyamet senaryosunda Müslümanlar ancak düşman saflarında savaşan Gog ve Magog olarak anlam bulabilmektedir. Onlar Şeytan, Antichrist ve Sahte Peygamber ’den oluşan cehennem teslisinin müttefikleridir. Filistinliler, Araplar ve Müslümanlar senaryonun gerçekleşmesi önünde doğrudan engel teşkil etmektedir. Bu hususlar birlikte değerlendirildiğinde halihazırda Hıristiyan siyonistlerin İslam’a ve Müslümanlara neden bu kadar olumsuz yaklaştıkları hususu açıklık kazanmaktadır. Görüldüğü üzere karşı karşıya olunan, gerçek dünyadaki gerçek olaylar ve aktörler hakkında rasyonalizasyona ve değişime kapalı olan, son derece tehlike arz eden dini inançlardır. Hıristiyan siyonizmi üç dinin etkileşime girdiği, üç dinin de bağlılarını ilgilendiren bir fenomendir. Teolojik analiz hareketin Hıristiyanlık dininin kutsal metinlerini İsrail lehine yorumladığını, ancak siyonist olmayan Hıristiyan teologlarca desteklenmediğini göstermektedir. Emperyalist ajandalar dahilinde ABD ve İngiltere gibi devletlerce de destek bulan bu hareketin kıyamet senaryosuna göre Müslümanlar Şeytan’ın müttefikleri olarak kötülüğün tarafındadır. Hz. İsa’nın yeryüzüne dönüşüyle yenilecekler ve yok edileceklerdir. Milyarlarca dolarlık bütçeleriyle, sayıları on binlerle ifade edilen propagandist vaizleriyle, Kuran-ı Kerim yakmak ve Hz. Muhammed’e terörist demek gibi eylemleriyle, Yahudileri İsrail’i Filistinlilerden temizlemeye teşvik etmeleriyle, bu uğurda onlara ciddi bir finansal ve manevi destek sağlamalarıyla ve Batı devletlerini İsrail’in düşman olarak algıladığı Müslüman komşularıyla savaşmaya teşvik eden lobicilik faaliyetleriyle Hıristiyan siyonistler halihazırda İslam’ın yüzleştiği en ciddi meydan okumalardan birisini teşkil etmektedir. Bu hareketin zararlı sonuçlarıyla mücadele etmek için atılması gereken en önemli adım araştırmaları derinleştirerek kitleleri doğru şekilde bilgilendirmek olacaktır. (shrink)

This paper is an attempt to see the similarity between the Shankara’s notion of Ätman and Husserl’s Transcendental Ego. Both thinkers, Husserl and Shankara trace true knowledge to the transcendental self. The former describes the self as the embodiment of absolute knowledge that transcends the limitations of the body, the senses and the intellect. In the state of bondage and ignorance, this Transcendental Ego is oblivious of its ontological and cognitive priority or transcendence and seeks knowledge in the natural world (...) of relative truths. It forgets that this world is merely an appearance rooted in the Ᾱtman which is identical with Brahman. (shrink)

For more than fifty years, Sterling M. McMurrin served as one of the preeminent intellectual voices of the LDS community. From his beginnings as an Institute of Religion instructor to U.S. Commissioner of Education, and from a professor of philosophy to U.S. Envoy to Iran, he showed by example how personal and institutional morality can be defended.In a series of candid discussions with Jack Newell, McMurrin reveals his ability to reconcile freedom and conscience. In a spirit of repartee and friendship, (...) writes Boyer Jarvis in the foreword, Newell probes, challenges, and constantly draws McMurrin out as he... reflects upon his wide-ranging ideas and experiences. Rich in insight and humor, this remarkable dialogue captures the sweep and depth of McMurrin's thoughts as Newell engages him in discussing his approaches to philosophy, education, and religion.Among the qualities that characterized McMurrin's life and mind, explains Newell, perhaps the most notable is the freedom with which he has spoken his views on both the sacred and the profane. His intellectual integrity -- coupled as it almost always is with his humane instincts and innate fairness -- has simultaneously confounded and earned the respect of critics. (shrink)

Obtaining ‘informed consent’ from every individual participant involved in health research is a mandatory ethical practice. Informed consent is a process whereby potential participants are genuinely informed about their role, risk and rights before they are enrolled in the study. Thus, ethics committees in most countries require ‘informed consent form’ as part of an ethics application which is reviewed before granting research ethics approval. Despite a significant increase in health research activity in low-and middle-income countries in recent years, only limited (...) work has been done to address ethical concerns. Most ethics committees in LMICs lack the authority and/or the capacity to monitor research in the field. This is important since not all research, particularly in LMICs region, complies with ethical principles, sometimes this is inadvertently or due to a lack of awareness of their importance in assuring proper research governance. With several examples from Nepal, this paper reflects on the steps required to obtain informed consents and highlights some of the major challenges and barriers to seeking informed consent from research participants. At the end of this paper, we also offer some recommendations around how can we can promote and implement optimal informed consent taking process. We believe that paper is useful for researchers and members of ethical review boards in highlighting key issues around informed consent. (shrink)

Scientific inference aims to understand the external world and the influence of our actions on it, and arises as an interaction of hypothesis, observation and inferential procedures. Of these, only the observations originate in the external world, although even they are the perceptions of the observer. Nonuniqueness poses a great problem to objective scientific inference; this book discusses the causes of nonuniqueness and suggests that they are not entirely removable. It argues that truth is not manifest and that progress in (...) science is not sequential but is achieved by tentative theorisation and systematic error elimination. (shrink)

Using as a springboard a three-way debate between theoretical physicist Lee Smolin, philosopher of science Nancy Cartwright and myself, I address in layman’s terms the issues of why we need a unified theory of the fundamental interactions and why, in my opinion, string and M-theory currently offer the best hope. The focus will be on responding more generally to the various criticisms. I also describe the diverse application of string/M-theory techniques to other branches of physics and mathematics which render the (...) whole enterprise worthwhile whether or not “a theory of everything” is forthcoming. (shrink)

The idea to work on this topic was come to my mind when I came across Masaaki Hattori’s comment that Dinnaga has accepted Bhartrhari’s views regarding the meaning of a sentence although their theories of word meaning are completely different from each other. According to Bhartrhari, in all phenomenal entities there are two elements viz. jati and vyakti; jati refers to the real element and vyakti to the unreal. Vyakti suffer changes, whereas jati remains constant. Again according to him the (...) real unit of language is a sentence, and not words or letters, because only a sentence conveys one full idea of the speaker. It’s meaning is also an instantaneous flash of pratibha or intuition, which has no parts. Dinnaga, on the other hand did not accept the reality of word‐ meaning,but maintained that words deal directly with conceptual images or vikalpas, which are purely subjective constructions of the mind, and therefore there can be no direct connection between words and external objects. The function of a word in a sentence is similar to the function of an inferential mark in the process of inference and it indicates its object through the exclusion of other things. Thus, there seems to be some contradictions in Dinnaga’s views on sentence meaning. But I think Dinnaga did not accept Bhartrhari’s views in toto. He could not possibly have done so. There is, however, a resemblance between Dinnaga and Bhartrhari in that each accepted that the primary unit of linguistic meaning is the entire sentence; the meaning of an individual word is abstracted from the whole meaning of the sentence. It is only in that respect that the two philosophers can be said to have roughly the same theory of sentential meaning. (shrink)

This is the first of a series of commentaries on the works of the latest Heidegger; all of Heidegger's works published by Neske of Pfullingen since 1954 will be presented and interpreted in the series. The expository plan announced in the editor's preface calls for three-part commentaries, with the first part summarizing the work in question, the second presenting glosses of lines or paragraphs as required by their respective importance, and the third giving philological exegesis of texts also as required (...) in the judgment of the editors. The interpretative inspiration is generally traditional, with more emphasis given to themes with echoes in medieval and modern rationalism and in Italian and French ontologism. The editors adopt Heidegger's characteristic attitude in his latter period, his relinquishing of all objective or subjective idealistic presuppositions. Ontology thus becomes the unveiling of the conditions of possibility of Dasein's speech as truth-making. In Being and Time these conditions of possibility were given in the fundamental ontology and reached their existential expression in resolve. In Gelassenheit Dasein has become a mere instrumentality for the ultimate sense of Being to come to pass. The conditions of possibility of the new Dasein are well understood and highlighted by Landolt. Their existential expression is a new temporal tension within the Dasein, that of Warten or attending. If resolve was the modal intentionality of authentic Dasein, attending is the modal intentionality of poetic symbolic Dasein. Landolt does not seem to have been sufficiently critical of the reflective character of this new intentionality. Can it adequately ground essence, fact and freedom? The techniques of this commentary often depart from hermeneutical respect for the text.--A. M. (shrink)

Our research is based on a rather large "library" of various works by M. Drahomanov, which contains his views on religion. Among them: Paradise and Progress, From the History of Relations Between Church and State in Western Europe, Faith and Public Affairs, Fight for Spiritual Power and Freedom of Conscience in the 16th - 17th Centuries,, "Church and State in the Roman Empire", "The Status and Tasks of the Science of Ancient History," "Evangelical Faith in Old England," "Populism and Popular (...) Progress in Austrian Rus, Austrian-Russian Remembrance," "Pious The Legend of the Bulgarians "," The Issues of Religious Freedom in Russia, "" On the Brotherhood of the Baptist or the Baptist in Ukraine, "" The Foreword, " Shevchenko, Ukrainianophiles and Socialism "," Wonderful thoughts about the Ukrainian national affair "," Zazdri gods "," Slavic variants of one Gospel legend "," Resurrection of Christ ", etc. (shrink)

Indledning til Den europæiske nihilisme af Friedrich Nietzsche.

Buddhist logicians have rejected the reality of universals on the one hand, and, on the other hand, given a substitute in the form of the doctrine of Apoha. The doctrine of apoha first appears in Dinnaga’s Pramanasamuccaya, according to which words and concepts are negative by their very nature. They proceed on thebasis of negation. They express their own meaning only by repudiating their opposite meaning. The Buddhist logicians talk of two types of knowledge, viz., pratyaksa, which is non- relational (...) and anumana, which is relational. They accept nirvikalpaka pratyaksa as a pure pratyaksa, and savikalpaka pratyaksa has been merged with anumana by them. According to them, cognition is either a direct awareness of an object, which is independent of any mentalconstructionor it is an awareness of an object which is a mentalconstruction. Further, according to the Buddhist logicians inferences are of two kinds, viz., svarthanumana and pararthanumana. But they do not accept pararthanumana as a source of knowledge. Now, since perception is devoid of kalpana, perceptual knowledge is essentially non-linguistic and does not involve any general concept or universal. Thus,Apoha has no role to play in perceptual knowledge. On the other hand, savikalpaka pratyaksa and anumana are based on kalpana, thus according to the Buddhist logicians knowledge of universal is essential for both, savikalpaka pratyaksa and anumana. (shrink)

Social contracting has a long and important place in the history of political philosophy (Hardin, 1991; Waldron, 1989) and as a theory of justice (Baynes, 1989; Rawls, 1971). More recently, it has been developed into an individual rights-based theory of organizations (Keeley, 1980, 1988), and as a way to integrate ethics and moral legitimacy into corporate strategy and action (DonaIdson, 1982; Freeman & Gilbert, 1988). Currently, it is being proposed as an integrative theory of economic ethics (Donaldson & Dunfee, forthcoming). (...) This paper will extend the Donaldson and Dunfee approach by arguing that social contracting can best be understood and applied in organizational settings if it is perceived and treated as a network governance process. This insight can benefit management scholars and practitioners alike, since it calls attention to the processes by which trust is created and sustained in on-going contractual relationships. It also strongly suggests that a new approach to applying managerial discretion, as moral agency, is needed to realize the full competitive and ethical potential of emerging network forms. (shrink)

Traditional research into values has tended to dichotomise young people into categories of self and other orientations. In the present study values were explored within a contemporary context and analysed into more complex value sets. The sample comprised of 111 girls and 133 boys, aged 11-16 , who responded to four open-ended sentences designed to tap philosophies of life, fears and underlying values. The pleasures in life for girls tended to centre on relationships with family, friends and boys, whereas boys (...) enjoyed activities such as sport. Many desired to win the National Lottery, although they also concurrently held humanistic values. The potential impact of these value sets on development during adolescence is discussed. For these young people, the best things in life are free but, like many adults, they dream of fame and fortune. (shrink)