Biotechnology is the art of manipulating living forms as though they were machines. We have been manipulating, and transforming, living forms since we adopted pastoralist ways-by breeding, domestication, training-but it is only recently that anyone has supposed that we could alter outward forms or behaviour by interfering with the inner mechanisms, the mechanical, biochemical and genetic processes that sustain outward shapes and motions. In the past we could do little more than select parents with desirable characteristics in the hope that (...) they would engender what we wanted, and-once the offspring were there-punish or cajole them to do what we wanted. Biotechnology offers the hope that we could achieve a more secure result by altering the biochemical base on which the characters we desire are founded. It is not clear whether, once the possibility is realized, we could retain our present conceptions of human life. If we could engineer saints, heroes, savants, slaves or psychopaths to order, would any of us be human any more?2. (shrink)

Jonathan Edwards identified the central act of faith as ‘the cordial consent of beings to Being in general’, which is to say to God. That equation, of Being, Truth and God, is rarely taken seriously in analytical circles. My argument will be that this is to neglect the real context of a great deal of past philosophy, particularly the very Cartesian arguments from which so many undergraduate courses begin. All too many students issue from such courses immunized against enthusiasm, in (...) the conceit that they have answers to all the old conundrums, which were in any case no more than verbal trickery. ‘By uttering the right words but failing to use them in propria persona, philosophy induces a kind of soporific amnesia bewitching us into forgetting our God-given task. That task is, of course, to do what Socrates did and to live as he lived'. Burrell's words are not wholly fair to academic philosophers, nor to the Lady Philosophy. Plenty of philosophers really mind about the truth, and want to be Socratic in pursuit of it. But the danger is a real one. If all that matters is debunking past philosophers, how does that differ from the repeated refutation of the Chaldaean Oracles or the Prophecies of Nostradamus? A pretty enough pastime for the young, but hardly serious business for adults. ‘If the history of philosophy is a process of ‘salvaging’ what you yourself have already thought, then why bother?’. (shrink)

Jonathan Edwards identified the central act of faith as ‘the cordial consent of beings to Being in general’, which is to say to God. That equation, of Being, Truth and God, is rarely taken seriously in analytical circles. My argument will be that this is to neglect the real context of a great deal of past philosophy, particularly the very Cartesian arguments from which so many undergraduate courses begin. All too many students issue from such courses immunized against enthusiasm, in (...) the conceit that they have answers to all the old conundrums, which were in any case no more than verbal trickery. ‘By uttering the right words but failing to use them in propria persona, philosophy induces a kind of soporific amnesia bewitching us into forgetting our God-given task. That task is, of course, to do what Socrates did and to live as he lived'. Burrell's words are not wholly fair to academic philosophers, nor to the Lady Philosophy. Plenty of philosophers really mind about the truth, and want to be Socratic in pursuit of it. But the danger is a real one. If all that matters is debunking past philosophers, how does that differ from the repeated refutation of the Chaldaean Oracles or the Prophecies of Nostradamus? A pretty enough pastime for the young, but hardly serious business for adults. ‘If the history of philosophy is a process of ‘salvaging’ what you yourself have already thought, then why bother?’. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Commentary on “Multiple Personality and Moral Responsibility”Stephen R. L. Clark (bio)Theaitetos sleeping is not quite “the same” as Theaitetos waking, any more than Alcibiades drunk is Alcibiades sober. Nor am I, at fifty, quite “the same” as Stephen was when he was five. In one way, my sober fifty-year-old waking self can reasonably disclaim responsibility for what Stephen did or seemed to do when he was dreaming, drunk, or (...) five years old. Those other Stephens were not “fully responsible,” were not doing what they freely chose because they chose it—though it would be odd to deny that they were acting willingly. Nor am I now very likely to do the things that—drunk, asleep, or five years old—“I” did: in that sense I can disown those actions and never fully “owned” them anyway. Maybe now I can even disown such actions as I once really owned: once I thought them the right thing, and now I do not.On the other hand, as Stephen Braude says, even children (even, he might have added, dogs) are treated “as if” they are “responsible”: as if, that is, they know what they were doing and may be deterred from doing it again. Should Alcibiades sober be made accountable for what “he” did when drunk? Why not, if this deters him from getting drunk again? Perhaps, as Aristotle suggested, those who do wrong when they are drunk should be fined double the amount. Perhaps those who find it difficult not to drink habitually should be fined ten times the amount. What matters is the amount of money that will put them off, that will force them to “take responsibility” for their own future lives. People who know that they can’t trust themselves when they are drunk, sexually excited, or driving a fast car must put it out of their own power to be in those positions—and if they can’t do that, then others must do it for them. Free men and women “take responsibility,” take charge of their own lives, and wish to be held responsible for what they do and have done. Those who cannot “take control” must, technically, be slaves.There is no point expecting “natural slaves” to take control of their own lives; to measure what they want against what is allowed by society. Such “slaves,” at best, can be controlled by an immediate threat or prize. In a way, it is pointless to punish them, though it may be necessary to imprison, maim, or kill them. Much the same thing may be said of some who are not, strictly, slavish. Should eighty-year-olds be “held responsible” for what they did in their forgotten youth, a world away? They will not be doing it again, and may not, even now, have any greater understanding than the rest of us as to why they did it in the past. “Punishment” in such a case can only [End Page 55] be used to deter others who might follow the same path, to help them to control their lives in ways that do not injure others. Otherwise, we are not strictly speaking of “punishment” at all: perhaps more often than we like to admit, public condemnation, incarceration, or execution is a symbolic elimination of a perceived evil, whether or not we think, or have good grounds for thinking, that the victim is really guilty. The sacrificial victim carries away our anger or unhappiness.Pragmatically, in other words, we punish people for things that—even at the time of the action—they did not control, or which they have long forgotten. For punishment to deter them, they must understand what they are being punished for. For it to reform them, they must accept that the punishment inflicted is just. Those who neither understand nor accept punishment may still be treated harshly, for the sake of others—maimed, or killed, or simply (if we choose to be humane) imprisoned. There are some acts, so Aristotle said, below the level of humanity: such bestiality cannot be punished. It does not follow that the perpetrators should be “free.” Pragmatism permits us to retain the rites of sacrifice, even... (shrink)

A person's values are what that person regards as or thinks important; a society's values are what that society regards as important. A society's values are expressed in laws and legislatively enacted policies, in its mores, social habits, and positive morality. Any body's values—an individual person's or a society's—are subject to change, and in our time especially. An individual manifests his or her values in expressions of approval or disapproval, of admiration or disdain, by seeking or avoidance behaviour, and by (...) his or her characteristic activities. What one values one seeks for or tries to maintain. Sometimes attaining it leads to unexpected enlightenment—that isn't what one wanted after all. But a person's values are discovered most significantly in a reflective way by becoming aware of what one is willing to give up to attain or maintain one's values. This is the price one is willing to pay for it, and values are occasionally, and in the money and stock markets always, expressed in terms of price. This can be significant or it can be misleading; it depends on how it is interpreted. Not everything has a monetary equivalent, despite the attempts of the law to provide recovery for damages in monetary terms, and despite the cynical maxim, ‘Everyone has his price’. (shrink)

Two types of variables impact face recognition: estimator variables that cannot be controlled and system variables that are under direct control by the criminal justice system. This article addresses some of the reasons that eyewitnesses are prone to making errors, particularly false identifications. It provides a discussion of the differences between typical facial memory and eyewitness studies and shows that the two areas generally find similar results. It reviews estimator variable effects and focuses on system variables. Traditional facial recognition researchers (...) rarely study system variables but reveal important factors that police and policy makers should consider with regard to eyewitness identification and the courts. It concludes that there is still room for considerable improvement in identification procedures and wants to encourage more system variable research as a means of reducing wrongful convictions. (shrink)

A cross-sectional study to ascertain what the Singapore population would regard as material risk in the anaesthesia consent-taking process and identify demographic factors that predict patient preferences in medical decision-making to tailor a more patient-centered informed consent. A survey was performed involving patients 21 years old and above who attended the pre-operative evaluation clinic over a 1-month period in Singapore General Hospital. Questionnaires were administered to assess patients’ perception of material risks, by trained interviewers. Patients’ demographics were obtained. Mann–Whitney U (...) test and Kruskal-Wallis one-way analysis of variance was used. Statistical significance was taken at p < 0.05. Four hundred fourteen patients were eligible of which 26 refused to participate and 24 were excluded due to language barrier. 364 patients were recruited. A higher level of education, being employed and younger age group are factors identified in patients who wanted greater participation in medical decisions. Gender, marital status, type of surgery, and previous surgical history did not affect their level of participation. The complications most patients knew about were Nausea, Drowsiness and Surgical Wound Pain. Patients ranked Heart Attack, Death and Stroke as the most significant risks that they wanted to be informed about in greater detail. Most patients wanted to make a joint decision with the anaesthetist, instead of letting the doctor decide or deciding for themselves. Discussion with the anaesthetist is the preferred medium of communication compared to reading a pamphlet or watching a video. Age and educational level can influence medical decision-making. Despite the digital age, most patients still prefer a clinic consult instead of audio-visual multimedia for pre-operative anaesthetic counselling. The local population appears to place greater importance on rare but serious complications compared to common complications. This illustrates the need to contextualize information provided during informed consent to strengthen the doctor-patient relationship. (shrink)

The clinical ethicist met with Ms. H to clarify what information she wants and does not want to know. First, she wants to receive any treatment that could prolong her life, regardless of how the treatment affects her ability to engage in activities of daily living. Second, she wants to be included in the decision‐making process as much as possible, as long as clinicians use only “positive” language. Ms. H considers the words “dying,” “chemotherapy,” “radiation,” and “cancer” to be (...) “bad words.” For conversations in which these words cannot be avoided, she wants her clinicians to talk to her son. Her desired engagement includes hearing about risks, benefits, and alternatives to treatments if clinicians use only “positive” language. Finally, she says that she rarely sees doctors and that she is “very scared” of hospitals, despite exhibiting a comfortable demeanor.Should clinicians honor Ms. H's waiver of specified information and, if so, to what degree? (shrink)

When someone encounters an explanation perceived as weak, this may lead to a feeling of deprivation or tension that can be resolved by engaging in additional learning. This study examined to what extent children respond to weak explanations by seeking additional learning opportunities. Seven‐ to ten‐year‐olds (N = 81) explored questions and explanations (circular or mechanistic) about 12 animals using a novel Android tablet application. After rating the quality of an initial explanation, children could request and receive additional information or (...) return to the main menu to choose a new animal to explore. Consistent with past research, there were both developmental and IQ‐related differences in how children evaluated explanation quality. But across development, children were more likely to request additional information in response to circular explanations than mechanistic explanations. Importantly, children were also more likely to request additional information in direct response to explanations that they themselves had assigned low ratings, regardless of explanation type. In addition, there was significant variability in both children's explanation evaluation and their exploration, suggesting important directions for future research. The findings support the deprivation theory of curiosity and offer implications for education. (shrink)

Physical activity, and likely the motivation for it, varies throughout the day. The aim of this investigation was to create a short assessment (CRAVE: Cravings for Rest and Volitional Energy Expenditure) to measure motivation states (wants, desires, urges) for physical activity and sedentary behaviors. Five studies were conducted to develop and evaluate the construct validity and reliability of the scale, with 1,035 participants completing the scale a total of 1,697 times. In Study 1, 402 university students completed a questionnaire inquiring (...) about the want or desire to perform behaviors “at the present moment (right now).” Items related to physical activity (e.g., “move my body”) and sedentary behaviors (e.g., “do nothing active”). An exploratory structural equation model (ESEM) revealed that 10 items should be retained, loading onto two factors (5 each for Move and Rest). In Study 2, an independent sample (n= 444) confirmed these results and found that Move and Rest desires were associated with stage-of-change for exercise behavior. In Study 3, 127 community-residing participants completed the CRAVE at 6-month intervals over two years- two times each session. Across-session interclass correlations (ICC) for Move (ICC = 0.72–0.95) and Rest (ICC = 0.69–0.88) were higher than when they were measured across 24-months (Move: ICC = 0.53; Rest: ICC = 0.49), indicating wants/desires have state-like qualities. In Study 4, a maximal treadmill test was completed by 21 university students. The CRAVE was completed immediately pre and post. Move desires decreased 26% and Rest increased 74%. Changes in Move and Rest desires were moderately associated with changes in perceived physical fatigue and energy. In Study 5, 41 university students sat quietly during a 50-min lecture. They completed the CRAVE at 3 time points. Move increased 19.6% and Rest decreased 16.7%. Small correlations were detected between move and both perceived energy and tiredness, but not calmness or tension. In conclusion, the CRAVE scale has good psychometric properties. These data also support tenets of the WANT model of motivation states for movement and rest (Stults-Kolehmainen et al., 2020a). Future studies need to explore how desires to move/rest relate to dynamic changes in physical activity and sedentarism. (shrink)

The development and utility of genetically modified crops for smallholders around the world is controversial. Critical questions include what traits and crops are to be developed; how they can be adapted to smallholders’ ecological, social and economic contexts; which dissemination channels should be used to reach smallholders; and which policy environments will enable the greatest benefits for smallholders and the rural poor. A key question is how the voices of smallholders who have experience with or desire to use GM technologies (...) enter the larger debate. Africa has the greatest number of smallholders and poor with the least exposure to GM crops. Because of the well-established use of GM crops in South Africa by commercial farmers, we formed a community of practice involving smallholders, extension, researchers, non-profits and agribusiness in KwaZulu-Natal to examine the conditions under which GM crops are used by smallholders, how smallholders interact with GM technologies and what insights smallholders and other stakeholders can provide regarding these questions. One of the advantages of the CoP approach is that it brings stakeholders together in a non-hierarchical way that encourages new ways of thinking and new partnerships. Such interaction around a specific project can enhance the voice of smallholders in a variety of ways. In our project, smallholder participants have increased their knowledge and can make better decisions about GM technologies, which had been barriers for them. Notably, they have also improved their knowledge of maize production practices, accessed new practice networks, and met new researchers and resource providers. They are now being integrated into these networks in a way that should improve their livelihoods and make the wants and needs of smallholders better known. Such knowledge and experience has improved their voice in agriculture and rural development discussions. (shrink)

Writing a book on 'Understanding the Vedas' and doing it justice is without a doubt a challenging task due to the complex nature of the Vedas. While conscious of the challenges, I enjoyed writing this book for a few important reasons. The first and foremost reason to write the book was my deeper understanding over the years of the spirituality and wisdom in the Vedas due to my own Veda practice of 50+ years and additionally my research, study and teaching (...) of Vedas, Upanishads, Puranas and Bhagavad Gita. Along with my community involvement in our shared efforts to build and consecrate the Malibu Temple and along with Veda Circle members our organizing many sacred yajnas during the 40+ years in the Los Angeles area additionally strengthened my perspectives on the Vedas. Sharing these experiences of deeper understanding of the spirituality and wisdom in the Vedas and the karma aspects of temple worship and organizing and participating in various yajnas with Sanatana Dharma practitioners is the first and main reason to write this book. The second reason to write the book is closely tied to, but separate and distinct from, the first is that the conventional viewpoint of the Vedas as ritualistic and devoid of wisdom needs to be re-examined. The book explains in detail the spirituality and wisdom in the Vedas and positions the Vedas as texts of 'Karma with spirituality and wisdom'. The third reason to write the book is to provide a historical timeline of the progress of the Vedas from its origin in the days of antiquity of 6,000 BCE or earlier to the present days of 2,020 CE and a detailed discussion of the development of the other scriptural texts like Brahmanas, Aranyakas, Upanishads, Patanjali's Yoga Sutras etc. that evolved from the original Veda Samhitas. And the fourth reason was to provide a discussion of the Yajna practices of the present which would provide practical aspects of the Vedas to many dharmic followers. This book on 'Understanding the Vedas' addresses all of the aforementioned aspects. This book is written in 2 parts. Part 1 of the book provides an overview of the Vedas including the definitions of the various terms used in the Vedas and discusses in six chapters the current understanding of the Vedas. Part 2 in 5 chapters explains the spirituality and wisdom in the Vedas propounded by Sri Aurobindo in the early 20th century and popularized by Professor R. L. Kashyap by translating all the Veda Mantras by the early 21st century. It is the author's hope and expectation that all Sanatana Dharma followers and all those who want to understand the Vedas will benefit by reading this book. (shrink)

En el presente artículo se presenta, desde la filosofía, primeramente la tesis de L. Zea, según el cual la universidad del hombre americano, se halla en la aceptación de la diversidad concreta de las pluriformes maneras de ser de los americanos. Europa recién ahora se pone filosóficamente el problema de la pluralidad cultural. Se analiza luego la forma de considerar el gobierno y las leyes tanto de los americanos sajones como de los americanos latinos, cuando construyen sus propias formas de (...) ser. Se considera el intento y el fracaso al querer éstos imitar a aquéllos. Trata, además, la hipótesis de L. Zea según el cual la identidad de los pueblos latinoamericanos está en no tener ninguna que lo marque como pueblo y hombre común a toda América Latina, salvo ciertos rasgos de conducta común, derivados del talante conquistador español. Ortega y Gasset prolonga este análisis y lo centra en las influencias de la inmigración en Argentina, de lo que -entre otras causas- surge una explicación para ciertas conductas que dan forma a la identidad de los argentinos. Algo no ha cambiado en el modo de ser argentino: éste no se dedica primeramente a vivir la vida, sino a hacer fortuna y defenderse. Se identifica por lo que posee o desea poseer.This article presents, from a philosophical stand, firstly Leopoldo Zea's thesis according to which the American man's universality resides in his acceptance of the concrete diversity of the various ways of being American. Only now Europe is starting to consider philosophically the problem of cultural pluralism. Secondly, we analyze the way the Saxon Americans and the Latin Americans consider government and laws during their respective processes of becoming their own selves. We examine the intent and subsequent failure of the latter at trying to imitate the former; also, Zea's thesis according to which the identity of Latin American peoples lies precisely in not having a unique identity that define them as a man and people common to all Latin America, except for some behavioral traits deriving from the Spanish conqueror temper. Ortega y Gasset extends this analysis focusing on Argentina's immigration and concluding that this partially accounts for the Argentinean behavior and identity, their priority being to make a fortune and to defend themselves. Their identity rises from what they have or what they want to have. (shrink)

This graduate-level_text by a master in the field builds a function theory of the rational field that combines aspects of classical and intuitionist analysis. Topics include recursive convergence, recursive and relative continuity, recursive and relative differentiability, the relative integral, elementary functions, and transfinite ordinals. 1961 edition.

In the novels of Tahsin Germiyani, who stands out as a narrator and novelist, dialogue was a basic technique for artistic work. Because he used the art of dialogue in a unique way to carry out communication and understanding and to fictionalize events. Such that Tahsin Germiyani's novels are considered to fill a gap in this aspect, especially in Iraq and in the Arab world in general. What makes him important is the writers he read and was influenced by. Such (...) that when we look at his works, this effect is noticeable. Rather than a reflection, this influence manifests itself in a new and different form with internalization. The new work now contains in itself his character, is far from alienation, and becomes compatible with the culture and values of the society in which he lives. It is possible to see this situation not only in dialogues, but also in the whole structure of the work. Tahsin Germiyani has written 7 novels. However, in this study, we will focus on his three novels (al-Huznu'l-vesim, Evladu'l-Yahudiyye and Zaknemut) to reveal how the dialogue is used as a technique. After giving basic information about the concept of dialogue and Tahsin Germiyani's life and works, we will try to reveal how he used dialogue in these three novels that we will take as a field of application and his artistic connections in the storylines. Germiyani used both forms of dialogues in different stages. In his novel Zaknemut, he performed the internal dialogue mostly in the forms of monologue, pleading and reaction. While the external dialogue is mostly includedin the novel al-Huznu'l-Vesim, he used both dialogues to convey his thoughts, to effectively present his reaction and his opinionson the social phenomena in Iraqi society. Because he wanted to bring to light the mistakes and deficiencies that he saw and experienced in the society. He did this with an artistic task, by describing situations that trigger interpersonal conflict, sometimes using the inner and external dialogues of the protagonists and sometimes of the deuteragonists. One of his prominent features during this fiction is hisability to make the dialogues more vivid and permanent in the mind of the reader by using the cinema technique and to make the reader a partner in this fiction. We also witness that he makes this ability more effective by using the folkspeech. We will try to put forward the relevant issues practically within the framework of his 3 novels. (shrink)

Alberto Cortes, in [1], attempts to show that Leibniz's Principle of The Identity of Indiscernibles is a principle restricted to individuals, and that photons appear to violate L. L is stated by Leibniz as “no two substances are completely similar, or differ solo numero.” In second-order quantification theory with identity L becomes.

This paper explores the use of advance directives in clinical dementia research. The focus is on advance consent to participation of demented patients in non-therapeutic research involving more than minimal risks and/or burdens. First, morally relevant differences between advance directives for treatment and care, and advance directives for dementia research are discussed. Then attention is paid to the philosophical issue of dementia and personal identity, and the implications for the moral authority of research advance directives. Thirdly, a number of practical (...) shortcomings of advance directives for non-therapeutic dementia research are explored and attention is paid to the role of proxies. It is concluded that upon a closer look the initial attractiveness of advance directives for dementia research is lessened, and that it is doubtful whether these instruments can compensate for the lack of subject consent in case of non-therapeutic dementia research involving more than minimal risks and/or burdens for the incompetent demented subject. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 33.1 (2003) 60-79 [Access article in PDF] The Secret Power of Suggestion Scipio Sighele and the Postliberal Subject Suzanne R. Stewart-Steinberg He experiments one by one with about thirty young men. [...] Almost all of them respond immediately to his power of fascination by turning stiff throughout their bodies; their faces become contracted, terrified, sometimes cadaverous; they are at the mercy of the fascinator and follow his movements (...) like a magnet. [...] There is something pitiful, spasmodic in their features, something macabre in their gestures. [...] Donato has them all in his power, he attracts them in threes, in sixes, ten at a time, simply by rapidly staring into their eyes, even against their firm will and their obstinate efforts to resist his suggestion. [...] Donato, in the process, never speaks: he thinks, he wants and points. [...] —an eyewitness account, L'Italia (1886) Young male bodies that turn stiff despite their efforts to do otherwise—such were the events to be seen on the stage of the Teatro Scribe in Turin in 1886, events performed under the direction of "Donato" (the Belgian-born Alfred d'Hont), the new theatrical magnetizer of crowds. Enrico Morselli, one of Italy's leading psychiatrists of the period,1 assisted and himself succumbed to the fascination of Donato. In his important 1886 study on animal magnetism and hypnotic states, Morelli provided a rather positive portrait of the man. Donato, in his opinion, was not a vulgar man. First soldier, then state employee, journalist, novelist, poet, and finally student and apostle of animal magnetism, Donato had revolutionized hypnotic practice through his discovery of a phenomenon called "fascination." Donato was blessed with uncommon physical strength, quick and insistent eyes, a great agility of movement and much spirit. He had exchanged the magician's cap for the more sober tuxedo—quite appropriately, for he [End Page 60]rejects fluids, rejects the power and transmission of will; nor does he trade in somnambulist lucidity, in sight without eyes, in divination. He does not claim to have special secrets or gifts. Instead he claims that it is his quick and insistent "gaze" that produces a rapid and sudden shock to the nervous system of sensitive individuals. Where there is no "orgasm," he told me—but more accurately he should have said "predisposition"—his method does not work. [Morselli, Il magnetismo animale 281] What was then so revolutionary about Donato's method? Why were the spectacles at the Teatro Scribe perceived to be so radically new? And above all, why, as Morselli claims, did these shows come close to producing a political crisis right at the center of Europe [Magnetismo 271]?James Braid's discovery in 1842 that hypnotic sleep could be induced by the simple fixation on a luminous object had revolutionized magnetic theory and practice. Braid's was to prove an important discovery, for it made possible the shift from the putative supernatural powers of the hypnotist—based on the theory of the transmission of magnetic fluids or electric currents—to an analysis of characteristics thought to inhere in the hypnotized subject him- or herself. The real cause of hypnosis, its very effectivity, was to be found, as Morselli remarks, not in the magnetizer but in his subject [Magnetismo 32]. A rethinking, within the late-nineteenth-century literature on hypnotism, of what drives the subject, of what makes him act appears predicated then on a very peculiar form of interiority, of self-causation within the subject himself. At the end of its historical trajectory this rethinking would first result in the idea of auto-hypnosis or auto-suggestion, and then, by the beginning of the new century, it would found the psychoanalytic subject, traversed as he is by conflicting desires and topographically split between ego and superego. In both instances, however, obedience is exacted as a result of an internalized command and—and here lies the peculiarity and utter novelty of this subject—for that reason the subject ceases to be master of his own house.In the remarks that follow, I will leave aside Freud's own contributions... (shrink)

This paper attempts to explore a number of conceptual issues surrounding genetic testing. It looks at the meaning of the terms, genetic information and genetic testing in relation to the definition set out by the Advisory Committee on Genetic Testing in the UK, and by the Task Force on Genetic Testing in the USA. It argues that the special arrangements that may be required for the regulation of genetic tests should not be determined by reference to the nature or technology (...) of the test, but by considering those morally relevant features that justify regulation. Failure to do so will lead to the regulation of genetic tests that need not be regulated, and would fail to cover other tests which should be regulated. The paper also argues that there is little in the nature of the properties of gene tests, using DNA or chromosomes, that in itself justifies a special approach. (shrink)

Many religious people are alarmed about features of the current age - violence in the media, a pervasive hedonism, a marginalization of religion, and widespread abortion. These concerns influence politics, but just as there should be a separation between church and state, so should there be a balance between religious commitments and secular arguments calling for social reforms. Robert Audi offers a principle of secular rationale, which does not exclude religious grounds for action but which rules out restricting freedom except (...) on grounds that any rational citizen would accept. The book describes the essential commitments of free democracy, explains how religious and secular moral considerations can be integrated to facilitate co-operation in a world of religious pluralism, and proposes ideals of civic virtue that express the mutual respect on which democracy depends. Audi offers a balanced and sophisticated treatment of the relations between religion and politics in a modern, secular society. (shrink)

Background:Moral distress, moral sensitivity, and moral courage among healthcare professionals have been explored considerably in recent years. However, there is a paucity of studies exploring these topics among baccalaureate nursing students.Aim/objective:The purpose of this study was to explore the relationship between and among moral distress, moral sensitivity, and moral courage of undergraduate baccalaureate nursing students.Research design:The research employed a descriptive-correlational design to explore the relationships between and among moral distress, moral sensitivity, and moral courage of undergraduate nursing students.Participants and research (...) context:A total of 293 baccalaureate Filipino nursing students who have been exposed to various clinical areas participated in the study.Ethical considerations:Institutional review board approval was sought prior to the conduct of the study. Self-determination was assured and anonymity and confidentiality were guaranteed to all participants.Findings:Results indicate that a majority of the nursing students in the clinical areas encounter morally distressing situations that compromise quality patient care. However, despite the fact that they want to do what is in the best interest of their patients, their perception of being the inexperienced among the healthcare team drives the majority of them to ignore morally distressing situations to avoid conflict and confrontation. Another interesting finding is that 79.20% of the respondents hardly consider quitting the nursing profession even if they frequently encounter morally distressing situations. Analysis also shows associations between moral distress intensity and frequency ( r = 0.13, p < 0.05) and moral distress intensity and moral sensitivity ( r = 0.25, p < 0.05). The dimensions of moral courage are also related to both moral distress and moral sensitivity.Conclusion:Results of the study imply that moral distress is a reality among all healthcare professionals including nursing students and requires more consideration by nurse educators. (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)