Robert Corrington's ever-emerging theory of ecstatic naturalism is dense with possibilities for secondary studies. The task of attending to the rich theoretical territory of Corrington's philosophical world is in itself deserving of many monograph-length treatments. Nam T. Nguyen's Natures Primal Self not only takes on this task but also triples the workload by attempting to compare and contrast Corrington's ideas with the philosophies of Charles Peirce and Karl Jaspers, who are notably difficult to penetrate in their own right and conspicuously (...) disparate from one another. As would be expected, Nguyen's study brings a plethora of interesting philosophical questions to the foreground with respect to these three .. (shrink)

Within the past few years, the topic of human dignity has demonstrated distinct signs of a revitalization of interest both within and beyond academic discourse. Outside the academy, news headlines and Twitter feeds continue to generate discussions about whose lives matter, both in the United States and abroad. This has served to renject into civil discourse, with a renewed sense of urgency, the question: what does it mean for a human life to matter? What does it mean for a human (...) life to have dignity? Within the academy,1 scholars have recently approached this question by focusing on how to renegotiate and... (shrink)

An anthology of the life and teachings of Tsongkhapa that includes transcendental aspects of sutra, tantra, insight meditation, mystic conversations, spiritual songs, and a new introduction by Robert Thurman.

The first in a series that collects the "Sermon Series" by renowned African American theologian Howard Thurman, this volume on "Man and the Moral Struggle" and "The Message of the Prophets.".

The author of the bestselling book The Lies We Believe challenges readers to recognize and overcome the misconceptions they have about God and enjoy a closer relationship with their Creator. --Publisher.

BackgroundThe role of consent for research use of health information is contentious. Most discussion has focused on when project-specific consent may be waived but, recently, a broader range of consent options has been entertained, including broad opt-in for multiple studies with restrictions and notification with opt-out. We sought to elicit public values in this matter and to work toward an agreement about a common approach to consent for use of personal information for health research through deliberative public dialogues.MethodsWe conducted seven (...) day-long public dialogues, involving 98 participants across Canada. Immediately before and after each dialogue, participants completed a fixed-response questionnaire rating individuals' support for 3 approaches to consent in the abstract and their consent choices for 5 health research scenarios using personal information. They also rated how confident different safeguards made them feel that their information was being used responsibly.ResultsBroad opt-in consent for use of personal information garnered the greatest support in the abstract. When presented with specific research scenarios, no one approach to consent predominated. When profit was introduced into the scenarios, consent choices shifted toward greater control over use. Despite lively and constructive dialogues, and considerable shifting in opinion at the individual level, at the end of the day, there was no substantive aggregate movement in opinion. Personal controls were among the most commonly cited approaches to improving people's confidence in the responsible use of their information for research.ConclusionBecause no one approach to consent satisfied even a simple majority of dialogue participants and the importance placed on personal controls, a mechanism should be developed for documenting consent choice for different types of research, including ways for individuals to check who has accessed their medical record for purposes other than clinical care. This could be done, for example, through a web-based patient portal to their electronic health record. Researchers and policy makers should continue to engage the public to promote greater public understanding of the research process and to look for feasible alternatives to existing approaches to project-specific consent for observational research. (shrink)

Introduction: Variation across research ethics boards in conditions placed on access to medical records for research purposes raises concerns around negative impacts on research quality and on human subject protection, including privacy.Aim: To study variation in REB consent requirements for retrospective chart review and who may have access to the medical record for data abstraction.Methods: Thirty 90-min face-to-face interviews were conducted with REB chairs and administrators affiliated with faculties of medicine in Canadian universities, using structured questions around a case study (...) with open-ended responses. Interviews were recorded, transcribed and coded manually.Results: Fourteen sites required individual patient consent for the study to proceed as proposed. Three indicated that their response would depend on how potentially identifying variables would be managed. Eleven sites did not require consent. Two suggested a notification and opt-out process. Most stated that consent would be required if identifiable information was being abstracted from the record. Among those not requiring consent, there was substantial variation in recognising that the abstracted information could potentially indirectly re-identify individuals. Concern over access to medical records by an outside individual was also associated with requirement for consent. Eighteen sites required full committee review. Sixteen allowed an external research assistant to abstract information from the health record.Conclusions: Large variation was found across sites in the requirement for consent for research involving access to medical records. REBs need training in best practices for protecting privacy and confidentiality in health research. A forum for REB chairs to confidentially share concerns and decisions about specific studies could also reduce variation in decisions. (shrink)

BackgroundStigma refers to a distinguishing personal trait that is perceived as or actually is physically, socially, or psychologically disadvantageous. Little is known about the opinion of those who have more or less stigmatizing health conditions regarding the need for consent for use of their personal information for health research.MethodsWe surveyed the opinions of people 18 years and older with seven health conditions. Participants were drawn from: physicians' offices and clinics in southern Ontario; and from a cross-Canada marketing panel of individuals (...) with the target health conditions. For each of five research scenarios presented, respondents chose one of five consent choices: (1) no need for me to know; (2) notice with opt-out; (3) broad opt-in; (4) project-specific permission; and (5) this information should not be used. Consent choices were regressed onto: demographics; health condition; and attitude measures of privacy, disclosure concern, and the benefits of health research. We conducted focus groups to discuss possible reasons for observed consent choices.ResultsWe observed substantial variation in the control that people wish to have over use of their personal information for research. However, consent choice profiles were similar across health conditions, possibly due to sampling bias. Research involving profit or requiring linkage of health information with income, education, or occupation were associated with more restrictive consent choices. People were more willing to link their health information with biological samples than with information about their income, occupation, or education.ConclusionsThe heterogeneity in consent choices suggests individuals should be offered some choice in use of their information for different types of health research, even if limited to selectively opting-out. Some of the implementation challenges could be designed into the interoperable electronic health record. However, many questions remain, including how best to capture the opinions of those who are more privacy sensitive. (shrink)

Originally published under the title: Tsong Khapa's Speech of gold in the Essence of true eloquence.

Health care institutions must decide whether to inform the patient of a medical error. The barriers to disclosure are an aversion to admitting errors, a concern about implicating other practitioners, and a fear of lawsuits and liability. However, admission of medical errors is the ethical thing to do and may be required by law. When examined, the barriers to such disclosures have little merit, and, in fact, lawsuits and liability may actually be reduced by informing the patient of medical errors. (...) Therefore, a health care institution should implement a written policy providing for disclosure of medical errors, using a process such as that outlined in the article. (shrink)

The generation of evidence is integral to the work of public health and health service providers. Traditionally, ethics has been addressed differently in research projects, compared with other forms of evidence generation, such as quality improvement, program evaluation, and surveillance, with review of non-research activities falling outside the purview of the research ethics board. However, the boundaries between research and these other evaluative activities are not distinct. Efforts to delineate a boundary – whether on grounds of primary purpose, temporality, underlying (...) legal authority, departure from usual practice, or direct benefits to participants – have been unsatisfactory. (shrink)

In this case, when the ethics committee is asked the questions that should be addressed are.

This book presents the major teachings of Mahāyāna Buddhism in a precise, dramatic, and even humorous form. For two millennia this Sūtra, called the “jewel of the _Mahāyāna Sūtras_,” has enjoyed immense popularity among Mahāyāna Buddhists in India, central and southeast Asia, Japan, and especially China, where its incidents were the basis for a style in art and literature prevalent during several centuries. Robert Thurman’s translation makes available in relatively nontechnical English the Tibetan version of this key Buddhist scripture, (...) previously known to the English-speaking world only through translations from Chinese texts. The _Tibetan_ version is generally conceded to be more faithful to the original Sanskrit than are the Chinese texts. The Tibetan version also is clearer, richer, and more precise in its philosophical and psychological expression. The twelve books of the Sūtra are accompanied by an introduction and an epilogue by Dr. Thurman and by three glossaries: Sanskrit terms, numerical categories, and technical terms. (shrink)

BackgroundThe boundaries between health-related research and practice have become blurred as initiatives traditionally considered to be practice increasingly use the same methodology as research. Further, the application of different ethical requirements based on this distinction raises concerns because many initiatives commonly labelled as “non-research” are associated with risks to patients, participants, and other stakeholders, yet may not be subject to any ethical oversight. Accordingly, we sought to develop a tool to facilitate the systematic identification of risks to human participants and (...) determination of risk level across a broad range of projects and health-related contexts. This paper describes the development of the Public Health Ontario Risk Screening Tool.MethodDevelopment of the PHO Risk Screening Tool included: preparation of a draft risk tool ; expert appraisal; internal stakeholder validation; external validation; pilot testing and evalution of the draft tool; and revision after 1 year of testing.ResultsA risk screening tool was generated consisting of 20 items organized into five risk domains: Sensitivity; Participant Selection, Recruitment and Consent; Data/Sample Collection; Identifiability and Privacy Risk; and Commercial Interests. The PHO Risk Screening Tool is an electronic tool, designed to identify potential project-associated risks to participants and communities and to determine what level of ethics review is required, if any. The tool features an easy to use checklist format that generates a risk score associated with a suggested level of ethics review once all items have been completed. The final score is based on a threshold approach to ensure that the final score represents the highest level of risk identified in any of the domains of the tool.ConclusionsThe PHO Risk Screening Tool offers a practical solution to the problem of how to maintain accountability and appropriate risk oversight that transcends the boundaries of research and practice. We hope that the PHO Risk Screening Tool will prove useful in minimizing the problems of over and under protection across a wide range of disciplines and jurisdictions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 69-72 [Access article in PDF] Christian Experiences with Buddhist Spirituality: A Response Robert Thurman Columbia University Recently I read an account on the CNN website of a statement made at the Kumbh Mela at Allahabad in India, where about eighty million devotees of Hinduism were joined in their worship of the grace of the Goddess River Ganga by His Holiness the Dalai Lama, informal (...) head of Tibetan Buddhists and formal head of the Tibetan government in exile. His Holiness also joined the leaders of Hinduism, various Shankaracharyas and others, in a formal statement in which they requested with the followers of other world religions not to persist in the practice of aggressive conversion of the followers of other religions. The statement addressed a special plea to Christians and Muslims, who may currently be the most intense in their worldwide missionary activities.The writer of the CNN article was clearly cynical about this, mentioning, as if to undercut the force of their appeal to other religions, that the Hindu leaders themselves wanted to declare India a Hindu nation. He noted that the Dalai Lama "giggled" when he sprinkled himself with Ganga water out of respect for Hindu beliefs, but declined to immerse himself in the river, saying it was too cold.His Holiness has often challenged leaders of world religions, including Buddhists, Hindus, and secular humanists (which he considers a world religion/ideology, whether Marxist or liberal democratic), by saying that now is past the time when anyone should be attempting to convert others to a different belief system or institutional affiliation. If persisted in, it will lead to worse violence in the future than it already has in the past. His position seems eminently reasonable, looking realistically at the world situation, the powerful technologies of communication and possible scale of violence. Yet people filled with enthusiasm for their saving faith tend to feel deprived if they cannot have a mission to save others with it.I do not think His Holiness means that you cannot share your enthusiasm, or make the jewels of faith, wisdom, and compassion of your tradition accessible to others, or even dialogue with others comparing your tradition with theirs. He travels the world teaching Buddhism, mostly to Buddhists, but freely to anyone who is interested. But then he does tell those who are not Buddhists notto convert to Buddhism. Rather, he cautions, they should take whatever they learn and use anything that seems good to them to enhance their original tradition, thereby remaining integrated with [End Page 69] their families, communities, and local customs, perhaps even enriching their own traditions. Those who are Buddhists from birth he urges to study other traditions, learn from them, and critically extricate themselves from feelings of superiority or estrangement. And some who may already have chosen to become Buddhist he strongly cautions not to criticize their birth traditions or look down on their followers.What I love about the essays in this collection is that they all seem to be learning from Buddhism and appreciate its traditions, yet they interpret it in Christian terms, apply it to their own Christian understanding, and practice an enriched Christianity, perhaps what Bardwell Smith so aptly calls in his essay "becoming a Christian." I feel privileged to respond to the deep personal quest for truth I sense within each essay. I am not going to review each essay point by point, though I will touch on each of the five as I follow a kind of pilgrimage through them. Though all five essays are personal and confessional, those by Ingram and Muck are perhaps more theoretical in tone, Adeney and Frohlich more contemplative in focus, and Smith combines both in a special combination I will save for last.Paul Ingram writes as a man who floats contentedly in a sea of God's grace, the vision of which seems to have been opened for him by Martin Luther. While he floats, he reflects deeply and knowledgeably about both Pure Land and Zen Buddhisms, acknowledging how his appreciation of the Christian... (shrink)

Study of Non-self (Anātman) in Buddhist philosophy.

The Sera Jey Monastery, reestablished near Mysore, India, houses 5,000 Buddhist monks living in exile -- including survivors of the destruction of the Tibetan monastery in 1959. Sheila Rock's moving portraits are a celebration of the everyday simplicity and subtle beauty of the ascetic life. More than a hundred duotone photographs document the compassionate expressions, emotional openness, and aura of serenity inspired by lives of renunciation and seclusion. A percentage of the royalties from this book go to the Sera Jhe (...) Health Care Committee in aid of various humanitarian projects. (shrink)