Translational research in medicine requires researchers to identify the steps to transfer basic scientific discoveries from laboratory benches to bedside decision-making, and eventually into clinical practice. On a parallel track, philosophical work in ethics has not been obliged to identify the steps to translate theoretical conclusions into adequate practice. The medical ethicist A. Cribb suggested some years ago that it is now time to debate ‘the business of translational’ in medical ethics. Despite the very interesting and (...) useful perspective on the field of medical ethics launched by Cribb, the debate is still missing. In this paper, I take up Cribb’s invitation and discuss further analytic distinctions needed to base an ethics aiming to translate between theory and practice. (shrink)

Translational research is now a critically important current in academic medicine. Researchers in all health-related fields are being encouraged not only to demonstrate the potential benefits of their research but also to help identify the steps through which their research might be ‘made practical’. This paper considers the prospects of a corresponding movement of ‘translational ethics’. Some of the advantages and disadvantages of focusing upon the translation of ethical scholarship are reviewed. While emphasising the difficulties of crossing (...) the gap between scholarship and practice, the paper concludes that a debate about the business of translation would be useful for medical ethics. (shrink)

Volume 20, Issue 4, May 2020, Page 71-73.

Volume 20, Issue 4, May 2020, Page 92-94.

This text reconstructs the Kohlberg/Gilligan controversy between a male ethics of justice and a female ethics of care. Using Karl-Otto Apel's transcendental pragmatics, the author argues for a mediation between both models in terms of a reciprocal co-responsibility. Against this backdrop, she defends the circular procedure of an exclusively argumentative-reflexive justification of a normative ethics. From this it follows for feminist ethics that it cannot do without either of the two types of ethics. The goal (...) is to assure the evaluative variety of different types of an ethics of the good without endangering the normative boundaries of a deontological discourse ethics. (shrink)

This book is a contribution to the research community towards thinking and reflecting on what Responsible Machine Translation really means. It was conceived as an open dialogue across disciplines, from philosophy to law, with the ultimate goal of providing a wide spectrum of topics to reflect on. It covers aspects related to the development of Machine translation systems, as well as its use in different scenarios, and the societal impact that it may have. This text appeals to students and researchers (...) in linguistics, translation, natural language processing, philosophy, and law as well as professionals working in these fields. (shrink)

ABSTRACT:Translational ethics is a practice that aims to apply bioethics insights and process to the real-world contexts of clinical medicine, but also government policy, systems issues, and public health. This work has been a career focus for a relatively small number of bioethicists over the years, but it has drawn greater attention due to the pandemic and a greater realization of the impact of health inequities and systemic injustice. This essay discusses the pathway, rewards, and challenges of (...) class='Hi'>translational bioethics as experienced by one bioethicist working with state and national groups on a range of translational ethics issues, often related to public health disasters. There is much remaining work to be done, and the goal of the essay is to encourage rising bioethicists to engage in translational bioethics. (shrink)

Objective: Although a main principle of medical ethics and law since the 1970s, standards of informed consent are regarded with great scepticism by many clinicans.Methods: By reviewing the reactions to and adoption of this principle of medical ethics in neurosurgery, the characteristic conflicts that emerge between theory and everyday clinical experience are emphasised and a modified conception of informed consent is proposed.Results: The adoption and debate of informed consent in neurosurgery took place in two steps. Firstly, respect for (...) patient autonomy was included into the ethical codes of the professional organisations. Secondly, the legal demands of the principle were questioned by clinicians. Informed consent is mainly interpreted in terms of freedom from interference and absolute autonomy. It lacks a constructive notion of physician–patient interaction in its effort to promote the best interest of the patient, which, however, potentially emerges from a reconsideration of the principle of beneficence.Conclusion: To avoid insufficient legal interpretations, informed consent should be understood in terms of autonomy and beneficence. A continuous interaction between the patient and the given physician is considered as an essential prerequisite for the realisation of the standards of informed consent. (shrink)

This is a translation of "Socialite et argent", a text by Emmanuel Levinas originally published in 1987. Levinas describes the emergence of money out of inter-human relations of exchange and the social relations - sociality - that result. While elsewhere he has presented sociality as "non-indifference to alterity" it appears here as "proximity of the stranger" and points to the tension between an economic system based on money and the basic human disposition to respond to the face of the other (...) person. Money both encodes and effaces sociality, both designates and disguises social relations. It arises from the way that needs and interests are manifested in exchange relations, in what he calls the "interestedness" of economic life. But interests are always already cut through by the fact that being is always "being with others". Being is always "inter-being". Interestedness is always confronted by disinterestedness, that is, by a sociality marked by the "goodness of giving", attachment to and concern for the poverty of the other person. Levinas concludes with a discussion of sociality and justice, posing questions about the tension between the demand to respond to an Other immediately before me and at the same time to respond to the demands of an other Other (the third person) who also invites a response. (shrink)

The basic problem affecting humanitarian law today remains that of its implementation. As of now, requests made by individuals before national courts to assess the compatibility of certain acts with international humanitarian law failed. The present case study and commentaries focus on the decision of a German civil court sitting Bonn to deny the victims of a NATO air raid the right to sue Germany and claim compensation for alleged violations of international humanitarian law.

We argue that once a normative claim is developed, there is an imperative to effect changes based on this norm. As such, ethicists should adopt an “implementation mindset” when formulating...

We suggest that in the particular context of medical education, ethics can be considered in a similar way to other kinds of knowledge that are categorised and shaped by academics in the context of wider society. Moreover, the study of medical ethics education is translational in a manner loosely analogous to the study of medical education as adjunct to translational medicine. Some have suggested there is merit in the idea that much as translational research attempts (...) to connect the laboratory scientist's work to its implications for patient care, translational ethics focuses on bringing ethics scholarship into the sphere of personal and public action. We distinguish the term ‘translational ethics’ (the study of ethics being translated between academy, classroom and clinic) from other prominent definitions in the bioethics literature. To do this, we build off a notion of knowledge translation that focuses on the nonlinear movement of information that comes to professionals through multiple competing sources. We suggest that this knowledge, and particularly knowledge about ethics, becomes embodied by the individual. It is through a reflective practice that internally embedded ethics knowledge might be modified, and this work might be best carried out with a moral community that maintains a sense of practical wisdom. Applying this translational approach to the study of medical ethics education can be both academically relevant and practically useful. This view of translation can help bridge the evident, multidirectional relationships between research, education and performance. It might also create further opportunities to develop medical ethics education theory. (shrink)

We propose a reflection on the construction of scientific knowledge and in so doing an image of this knowledge. This will allow us to develop a comparative analysis of some of the main principles u...

Cardinal Etchegaray argues here that the dialogue between church and state, with both parties rooted in sometimes conflicting absolute claims and values, has become more recently a wider-ranging dialogue between the church and a pluralist, relativist liberal society. The very definition of “liberal society” is open to argument, and the church may find elements to commend or oppose in any given definition. Since the nineteenth century the church has often found itself in opposition to various ideas of “liberty,” especially those (...) that represent an idolatry of absolute rights that push aside Christian spiritual and moral concerns. Now that liberalism has become the pervasive model for society, the church finds it may more easily express its critique, with the aim of making society more conducive to allowing people to become fully human. Indeed, the church provides a necessary check on the excesses of liberal society, particularly those of capitalism and democratic populism. Its essential point is the transcendent dimension of the human person—our connection with the divine. The pursuit of economic and political ends needs to be governed by a concern for the ethical, itself founded on the divine. Liberal society will only live up to its own highest aspirations through promoting self-mastery and an awareness that humanity’s freedom is ultimately found only in God. (shrink)

In this chapter, we explore the issue of assisted dying for individuals with dementia at the nexus of ethics and law. We set out the basic medical realities of dementia and the available data about the desire for the option of assisted dying in the face of dementia. We then describe law and practice with respect to voluntary euthanasia and assisted suicide in jurisdictions that permit at least some assisted dying. We conclude that, because of the peculiar ways in (...) which some of the features of dementia interact with specific legislative provisions, less access to assisted dying for persons with dementia can be realized through the legislation than might have been intended or expected. We then describe draft assisted dying legislation that is before the federal Parliament of Canada. We conclude that, because of the peculiar ways in which some of the features of dementia interact with specific legislative provisions, more access to assisted dying for persons with dementia would be realized, if the legislation was passed as drafted, than might be intended or expected. This exercise reveals that very careful attention needs to be paid to the features of dementia if drafting assisted dying legislation in order to actually achieve the desired law reform effect (whatever that might be). The interplay of common ethical rationales for permitting assisted dying (e.g., autonomy and alleviation of suffering) with common features of dementia (e.g., loss of competence before the terminal phase of the illness, loss of the capacity to communicate before the loss of the capacity to suffer) raises challenges for translating one’s ethical position on assisted dying for individuals with dementia into law. NB: This chapter is current up to 2015. (shrink)

Born a slave, but later earning his freedom and founding a school for teaching Stoicism to the sons of Roman noblemen, Epictetus has been a popular source of Stoic philosophy for centuries. Originally published in 1894 by the German scholar Adolf Bonhoeffer and here translated into English for the first time, this work remains the most systematic and detailed study of Epictetus' ethics. The basis, content, and acquisition of virtue are methodically described, while important related points in Stoic (...) class='Hi'>ethics are discussed in an extensive appendix. Epictetus is compared throughout with the other late Stoics, Cicero, the early Stoics, and Christian moral thought. This approach shows that Stoic ethics continues to have great practical and pedagogical value. (shrink)

Translational ethics (TE) has been developed into a specific approach, which revolves around the argument that strategies for bridging the theory‐practice gap in bioethics must themselves be justified on ethical terms. This version of TE incorporates normative, empirical and foundational ethics research and continues to develop through application and in the face of new ethical challenges. Here, I explore the idea that the academic field of bioethics has not yet sufficiently analysed its own philosophical foundation for how (...) it can, and should, be practically relevant; neither has it comprehensively discussed the limitations on what impacts bioethicists should pursue. As a result, there has not been adequate training on how to suitably and appropriately impact real‐world practices. Moreover, bioethical perspectives are often competing with other strong interests, for example, economic and political, which may weaken their impact on policy‐making. The TE approach I propose can not only facilitate practical impacts of academic bioethics by being better informed by real‐world ethical issues but it also supports targeted and ethical justifications of the actual impact of academic work in real‐world contexts. In this paper, I clarify the premises for this TE approach, identify further challenges and sketch out potential solutions for the implementation of this methodological framework. (shrink)

Modern digital technologies—from web-based services to Artificial Intelligence (AI) solutions—increasingly affect the daily lives of billions of people. Such innovation brings huge opportunities, but also concerns about design, development, and deployment of digital technologies. This article identifies and discusses five clusters of risk in the international debate about digital ethics: ethics shopping; ethics bluewashing; ethics lobbying; ethics dumping; and ethics shirking.

This article compares Paul Ricoeur and Jacques Derrida on the theme of translation and in particular the ethical implications of the different ways in which they approach the untranslatable. While Ricoeur’s account of translation as linguistic hospitality does offer a model for an ethical encounter with the other, I argue that this account does not go far enough. My central claim is that Ricoeur’s treatment of translation overemphasizes the movement of appropriation and integration. While it may not be his intention, (...) this emphasis could lead to a certain kind of complacency that would challenge the ethical claims Ricoeur makes in favour of translation as a paradigm. I propose to supplement Ricoeur’s hospitality with Derrida’s untranslatable, in order to create a situation of constant discomfort thereby guarding against ethical complacency. (shrink)

Volume 20, Issue 4, May 2020, Page 83-85.

Muslim ethics is cautiously engaging developments in neuroscience. In their encounters with developments in neuroscience such as brain death and functional magnetic resonance imaging procedures, Muslim ethicists might be on the cusp of spirited debates. Science and religion perform different kinds of work and ought not to be conflated. Cultural translation is central to negotiating the complex life worlds of religious communities, Muslims included. Cultural translation involves lived encounters with modernity and its byproduct, modern science. Serious ethical debate requires (...) more than just a mere instrumental encounter with science. A robust Muslim approach to neuroethics might require an emulsion of religion and neuroscience, thought and body, and body and soul. Yet one must anticipate that Muslim debates in neuroethics will be inflected with Muslim values, symbols and the discrete faith perspectives of this tradition with meanings that are specific to people who share this worldview and their concerns. (shrink)

Paul Davis explores the personal and cultural significances of translating as a distinctive mode of imaginative conduct for the five principal poet-translators of what was the golden age of the art in England: John Denham, Henry Vaughan, Abraham Cowley, John Dryden, and Alexander Pope.

Park and Davies (2024) have conducted impressive work on synthesizing the discussion of vaccination-sensitive rationing and relevant theoretical approaches. In this commentary, we build upon their...

Commentators on the ethics of translational research find it morally problematic. Types of translational research are said to involve questionable benefits, special risks, additional barriers to informed consent, and severe conflicts of interest. Translational research conducted on the global poor is thought to exploit them and increase international disparities. Some commentators support especially stringent ethical review. However, such concerns are grounded only in pre-approval translational research. Whether or not T1 has these features, translational research (...) beyond approval is unlikely to and, when conducted on the global poor, may support development. Therefore, insofar as T1 is morally problematic, and no independent objections to T2 exist, the ethics of translational research is diverse: while some translational research is problematic, some is not. Funding and oversight should reflect this diversity, and T2 should be encouraged, particularly when conducted among the global poor. (shrink)

This article discusses an approach to translational bioethics (TB) that is concerned with the adaptation—or ‘translation’—of concepts, theories and methods from bioethics to practical contexts, in order to support ‘non-bioethicists’, such as researchers and healthcare practitioners, in dealing with their ethical issues themselves. Specifically, it goes into the participatory development of clinical ethics support (CES) instruments that respond to the needs and wishes of healthcare practitioners and that are tailored to the specific care contexts in which they are (...) to be used. The theoretical underpinnings of this participatory approach to TB are found in hermeneutic ethics and pragmatism. As an example, the development of CURA, a low-threshold CES instrument for healthcare professionals in palliative care, is discussed. From this example, it becomes clear that TB is a two-way street. Practice may be improved by means of CES that is effectively tailored to specific end users and care contexts. The other way around, ethical theory may be enriched by means of the insights gained from engaging with practice in developing CES in a process of co-creation. TB is also a two-way street in the sense that it requires collaboration and commitment of both bioethicists and practitioners, who engage in a process of mutual learning. However, substantial challenges remain. For instance, is there a limit to the extent to which a method of moral reasoning can be adapted in order to meet the constraints of a given healthcare setting? Who is to decide, the bioethicist or the practitioners? (shrink)

The Hospital Ethical Climate Survey was developed in the USA and later shortened. HECS has previously been translated into Swedish and the aim of this study was to describe a process of translating and culturally adapting HECS-S and to develop a Swedish multi-professional version, relevant for paediatrics. Another aim was to describe decisions about retaining versus modifying the questionnaire in order to keep the Swedish version as close as possible to the original while achieving a good functional level and trustworthiness. (...) In HECS-S, the respondents are asked to indicate the veracity of statements. In HECS and HECS-S the labels of the scale range from ‘almost never true’ to ‘almost always true’; while the Swedish HECS labels range from ‘never’ to ‘always’. The procedure of translating and culturally adapting the Swedish version followed the scientific structure of guidelines. Three focus group interviews and three cognitive interviews were conducted with healthcare professionals. Furthermore, descriptive data were used from a previous study with healthcare professionals, employing a modified Swedish HECS. Decisions on retaining or modifying items were made in a review group. The Swedish HECS-S consists of 21 items including all 14 items from HECS-S and items added to develop a multi-professional version, relevant for paediatrics. The descriptive data showed that few respondents selected ‘never’ and ‘always’. To obtain a more even distribution of responses and keep Swedish HECS-S close to HECS-S, the original labels were retained. Linguistic adjustments were made to retain the intended meaning of the original items. The word ‘respect’ was used in HECS-S with two different meanings and was replaced in one of these because participants were concerned that respecting patients’ wishes implied always complying with them. The process of developing a Swedish HECS-S included decisions on whether to retain or modify. Only minor adjustments were needed to achieve a good functional level and trustworthiness although some items needed to be added. Adjustments made could be used to also improve the English HECS-S. The results shed further light on the need to continuously evaluate even validated instruments and adapt them before use. (shrink)

line-by-line notes are invariably informative and helpful, as well thought-provoking.' John M. Cooper, Stuart Professor of Philosophy, Princeton UniversityIn a new English translation by Christopher Rowe, this great classic of moral philosophy is accompanied here by an extended introduction and detailed lin-by-line commentary by Sarah Broadie. Assuming no knowledge of Greek, her scholarly and instructive approach will prove invaluable for students reading the text for the first time. This thorough treatment of Aristotle's text will be an indispensable resource for students, (...) teachers, and scholars alike. (shrink)

Commentators on the ethics of translational research find it morally problematic. Types of translational research are said to involve questionable benefits, special risks, additional barriers to informed consent, and severe conflicts of interest. Translational research conducted on the global poor is thought to exploit them and increase international disparities. Some commentators support especially stringent ethical review. However, such concerns are grounded only in pre-approval translational research (now called T1 ). Whether or not T1 has these (...) features, translational research beyond approval ( T2 : phase IV, health services, and implementation research) is unlikely to and, when conducted on the global poor, may support development. Therefore, insofar as T1 is morally problematic, and no independent objections to T2 exist, the ethics of translational research is diverse: while some translational research is problematic, some is not. Funding and oversight should reflect this diversity, and T2 should be encouraged, particularly when conducted among the global poor. (shrink)

Inspired by Friedrich Nietzsche's idea of philology and William Gass's concept of transreading, Huiwen (Helen) Zhang employs “transreader” to suggest the integration of four roles in one: reader, translator, writer, and scholar. “Transreader” recognizes that close reading, literary translation, creative writing, and cultural hermeneutics are interdependent activities with intertwined goals: to transfer, transvalue, transform, and transcend the canon. From this perspective, Lu Xun, China's Nietzsche, is a twentieth-century transreader of the canon, and his prose poem “Revenge (The Second)” delivers a (...) self-referential ethics of transreading. Zhang's transreading of this poem shows why slow reading is today more necessary than ever, in what sense translation is a universal dilemma, how humanity grows when its expression grows more subtle, and that transreading opens a space for genuine communication. (shrink)

(2005). Translator's Introduction to The Incompleteness of Each Tradition: Toward an Ethic of Complexity. World Futures: Vol. 61, No. 4, pp. 287-290.

Calls for the “translation” of research from bench to bedside are increasingly demanding. What is translation, and why does it matter? We sketch the recent history of outcome-oriented translational research in the United States, with a particular focus on the Roadmap Initiative of the National Institutes of Health (Bethesda, MD). Our main example of contemporary translational research is stem cell research, which has superseded genomics as the translational object of choice. We explore the nature of and obstacles (...) to translational research and assess the ethical and biomedical challenges of embracing a translational ethos. (shrink)

Large-scale sequencing tests, including whole-exome and whole-genome sequencing, are rapidly moving into clinical use. Sequencing is already being used clinically to identify therapeutic opportunities for cancer patients who have run out of conventional treatment options, to help diagnose children with puzzling neurodevelopmental conditions, and to clarify appropriate drug choices and dosing in individuals. To evaluate and support clinical applications of these technologies, the National Human Genome Research Institute and National Cancer Institute have funded studies on clinical and research sequencing under (...) the Clinical Sequencing Exploratory Research program as well as studies on return of results. Most of these studies use sequencing in real-world clinical settings and collect data on both the application of sequencing and the impact of receiving genomic findings on study participants. They are occurring in the context of controversy over how to obtain consent for exome and genome sequencing. (shrink)

The target article (Sofaer and Eyal 2010) resonates with a long-simmering theme in the ethics of human subjects research, namely, that too much scrutiny and oversight of research impedes the dramat...

In the paper “Translational Neuroethics: A Vision for a More Integrated, Inclusive, and Impactful Field,” Wexler and Sullivan provide an insightful analysis of challenges within the field and how t...

This article considers the methodological limits and possibilities of a cultural turn in comparative religious ethics by “translating” the Latin American Indigenous meanings of buen vivir (living well), a subsistent mode of interdependent flourishing resistant to Western models of extractive development amid the Anthropocene. It problematizes the methodological challenge of translating Indigenous cultures from within a Western colonial political economy that has historically relegated Indigenous Americans to the primitive level of savage inferiority according to a stadial theory of socioeconomic (...) development. However, constructive methodological options for translating Indigenous cultures emerge from the Journal of Religious Ethics's existing conversations about comparative religious ethics. On the one hand, recent critical anthropology and ethnography, abetted by intellectual history, provide tools for ethicists in the recovery of Indigenous critiques and meanings against longstanding Western cultural patterns. On the other hand, nativizing the concept of the religious classic thematizes the normative dimensions of Indigenous cultures, demonstrating how the translation of buen vivir points to intercultural dialogue rather than cooptation and manipulation. (shrink)

The discovery of induced pluripotent stem (iPS) cells in 2006 was heralded as a major breakthrough in stem cell research. Since then, progress in iPS cell technology has paved the way towards clinical application, particularly cell replacement therapy, which has refueled debate on the ethics of stem cell research. However, much of the discourse has focused on questions of moral status and potentiality, overlooking the ethical issues which are introduced by the clinical testing of iPS cell replacement therapy. First-in-human (...) trials, in particular, raise a number of ethical concerns including informed consent, subject recruitment and harm minimisation as well as the inherent uncertainty and risks which are involved in testing medical procedures on humans for the first time. These issues, while a feature of any human research, become more complex in the case of iPS cell therapy, given the seriousness of the potential risks, the unreliability of available animal models, the vulnerability of the target patient group, and the high stakes of such an intensely public area of science. Our paper will present a detailed case study of iPS cell replacement therapy for Parkinson's disease to highlight these broader ethical and epistemological concerns. If we accept that iPS cell technology is fraught with challenges which go far beyond merely refuting the potentiality of the stem cell line, we conclude that iPS cell research should not replace, but proceed alongside embryonic and adult somatic stem cell research to promote cross-fertilisation of knowledge and better clinical outcomes. (shrink)

Biomedical research is increasingly data intensive and computational, and “big data science” is migrating into the clinical arena. Unfortunately, ethicists, regulators, and policy‐makers have barely begun to explore the ethical, legal, and social issues raised by the variety of analytical and computational approaches in use and under development in biology and medicine. Most scholarship concerning big data bioscience has focused on privacy, a vitally important consideration but not the only one. Among the issues raised by new computational technologies are questions (...) about safety and safety assessment, justice, and how to obtain proper informed consent. These technologies also raise a myriad of regulatory issues that could influence the probability of translating new assays or computational tools to the clinical or public health spheres. (shrink)

The eagerly-awaited second volume of The Cambridge Translations of Medieval Philosophical Texts will allow scholars and students access for the first time in English to major texts in ethics and political thought from one of the most fruitful periods of speculation and analysis in the history of western thought. Beginning with Albert the Great, who introduced the Latin west to the challenging moral philosophy and natural science of Aristotle, and concluding with the first substantial presentation in English of the (...) revolutionary ideas on property and political power of John Wyclif, the seventeen texts in this anthology offer late medieval treatments of fundamental issues in human conduct that are both conceptually subtle and of direct practical import. Special features of this volume include copious editorial introductions, an analytical index, and suggestions for further reading. This is an important resource for scholars and students of medieval philosophy, history, political science, theology and literature. (shrink)

Moberly’s article is based on the premise that the translation of Bonhoeffer’s Ethics in the Dietrich Bonhoeffer Works is a critical edition. This article discusses the nature of translation, why this premise is indefensible, and points out many problematic judgments that flow from it and related assumptions. While recognising that errors occur in translations, the response affirms the scholarly value of the translation.

This volume, which is part of the Clarendon Aristotle Series, offers a clear and faithful new translation of Books II to IV of Aristotle's Nicomachean Ethics, accompanied by an analytical commentary focusing on philosophical issues. In Books II to IV, Aristotle gives his account of virtue of character in general and of the principal virtues individually, topics of central interest both to his ethical theory and to modern ethical theorists. Consequently major themes of the commentary are connections on the (...) one hand with other relevant Aristotelian texts and on the other with modern writings, both text-related and thematic. Since the main aim of the volume is to make Aristotle's thought as accessible as possible to readers who do not know Greek, considerable care is taken to elucidate both his technical vocabulary and significant features of his Greek idiom. C. C. W. Taylor also provides systematic comparisons with other translations into English and other languages, and frequent references to other commentaries, ancient, medieval, and modern. These features make the work useful to other scholars in the field as well as to students of philosophy, both undergraduate and graduate.In view of the widespread contemporary interest in the topic of virtue, the volume should appeal to students of ethics and to any reader who is concerned to see how fundamental questions of life and conduct were approached in a culture significantly different from our own. (shrink)

This volume, which is part of the Clarendon Aristotle Series, offers a clear and faithful new translation of Books II to IV of Aristotle's Nicomachean Ethics, accompanied by an analytical commentary focusing on philosophical issues. In Books II to IV, Aristotle gives his account of virtue of character in general and of the principal virtues individually, topics of central interest both to his ethical theory and to modern ethical theorists. Consequently major themes of the commentary are connections on the (...) one hand with other relevant Aristotelian texts and on the other with modern writings, both text-related and thematic. Since the main aim of the volume is to make Aristotle's thought as accessible as possible to readers who do not know Greek, considerable care is taken to elucidate both his technical vocabulary and significant features of his Greek idiom. C. C. W. Taylor also provides systematic comparisons with other translations into English and other languages, and frequent references to other commentaries, ancient, medieval, and modern. These features make the work useful to other scholars in the field as well as to students of philosophy, both undergraduate and graduate.In view of the widespread contemporary interest in the topic of virtue, the volume should appeal to students of ethics and to any reader who is concerned to see how fundamental questions of life and conduct were approached in a culture significantly different from our own. (shrink)

This text remains the only English translation of Bonhöffer’s classic, definitive examination of Epictetus’s ethics. Thorough, knowledgeable, perceptive, and accessible, the unity of this book and its thematic presentation make it an invaluable resource for both scholars and general readers eager to apply Stoic thinking in their daily lives. The translation is crisp, clear, consistent, and very readable. Careful attention to the details and nuances of the German as well as the Greek of Epictetus make this an excellent achievement. (...) This new edition includes a useful biography of Bonhöffer, a new overview of the last twenty years of scholarship on Epictetus, and an extensive bibliography. (shrink)

Translational research is a main focus of current health policy (Albani and Prakken 2009; PLoS Medicine 2008). Translation of biomedical research knowledge to effective clinical treatment is essential to the public good (Lavis et al. 2003). Only 5% of basic science studies showing significant therapeutic promise are successfully translated into clinical application (Contopoulos-Ioannidis, Ntzani, and Ionannidis 2003; FDA 2004). As Hall (2001) observes, this is a problem: "When too many important discoveries lie dormant, the public good suffers" (p. G1127). (...) Recent health policy initiatives intended to foster the translation of basic science into clinical advances must consider the unique bioethical issues raised by .. (shrink)

Presents a new translation with commentary exploring the final book of Aristotle's Ethics in a philosophically rigorous yet interpretatively open way.