Search results for 'Bill Gifford' (try it on Scholar)

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  1.  2
    Bill Gifford (1993). Too Much of a Good Thing. Business Ethics: The Magazine of Corporate Responsibility 7 (6):20-24.
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  2.  12
    Bill Gifford (1993). Too Much of a Good Thing. Business Ethics 7 (6):20-24.
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  3. Sanford Gifford, Daniel Jacobs & Vivien Goldman (eds.) (2006). Edward Bibring Photographs the Psychoanalysts of His Time. Routledge.
    _Edward Bibring Photographs the Psychoanalysts of His Time_ provides us with a unique pictorial window into a fascinating period of psychoanalytic history. It is the gift of Edward Bibring, a passionate photographer who, Rolleiflex in hand, chronicled international psychoanalytic congresses from 1932 to 1938. The period in question spans the ascendancy of Hitler, the great exodus of analysts to England and the U.S., and the Anschluss of 1938. A year after the Paris Congress, the last meeting photographed by Bibring, Europe (...)
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  4. Edwin Hamilton Gifford (ed.) (2013). The Euthydemus of Plato: With Revised Text, Introduction, Notes and Indices. Cambridge University Press.
    Headmaster of King Edward's School in Birmingham for fourteen years, Edwin Hamilton Gifford also held a number of ecclesiastical posts, including select preacher at both Cambridge and Oxford. Better known for his biblical and patristic scholarship, he also prepared this edition of the Euthydemus, Plato's most comical dialogue. Thought to be an early work, depicting a discussion between Socrates and two sophists trained in eristic, it is among the earliest-known treatises on logic, satirising various fallacies that were subsequently categorised (...)
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  5.  21
    Don Gifford (2011). Zones of Re-Membering: Time, Memory, and (Un)Consciousness. Rodopi.
    For Gifford, the profoundest explorer of the human consciousness, time, and memory is James Joyce and in its range of reference, wit, and humanity the spirit of ...
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  6.  14
    Fred Gifford (2007). So-Called "Clinical Equipoise" and the Argument From Design. Journal of Medicine and Philosophy 32 (2):135 – 150.
    In this article, I review and expand upon arguments showing that Freedman's so-called "clinical equipoise" criterion cannot serve as an appropriate guide and justification for the moral legitimacy of carrying out randomized clinical trials. At the same time, I try to explain why this approach has been given so much credence despite compelling arguments against it, including the fact that Freedman's original discussion framed the issues in a misleading way, making certain things invisible: Clinical equipoise is conflated with community equipoise, (...)
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  7.  34
    Fred Gifford (2000). Freedman's 'Clinical Equipoise' and Sliding-Scale All-Dimensions-Considered Equipoise'. Journal of Medicine and Philosophy 25 (4):399 – 426.
    It is often claimed that a clinical investigator may ethically participate (e.g., enroll patients) in a trial only if she is in equipoise (if she has no way to ground a preference for one arm of the study). But this is a serious problem, for as data accumulate, it can be expected that there will be a discernible trend favoring one of the treatments prior to the point where we achieve the trial's objective. In this paper, I critically evaluate Benjamin (...)
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  8.  9
    Donald G. Norris & John B. Gifford (1988). Retail Store Managers' and Students' Perceptions of Ethical Retail Practices: A Comparative and Longitudinal Analysis (1976–1986). [REVIEW] Journal of Business Ethics 7 (7):515 - 524.
    Considerable attention is currently being directed to ethics in business, government and academia in both the professional and popular media. Most of these studies propound that ethics have eroded over time, resulting in their current low state. However, few, if any, of these articles provide comparative or longitudinal data to support their arguments. In this investigation, both comparative and longitudinal data were collected between 1976 and 1986 from retail store managers and retail students concerning their current perceptions of ethical retail (...)
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  9.  7
    Fred Gifford (1995). Community-Equipoise and the Ethics of Randomized Clinical Trials. Bioethics 9 (2):127–148.
    This paper critically examines a particular strategy for resolving the central ethical dilemma associated with randomized clinical trials — the “community equipoise” strategy . The dilemma is that RCTs appear to violate a physician's duty to choose that therapy which there is most reason to believe is in the patient's best interest, randomizing patients even once evidence begins to favor one treatment. The community equipoise strategy involves the suggestion that our judgment that neither treatment is to be preferred is to (...)
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  10.  90
    Christopher S. Gifford (2013). Against the Modal Argument. Erkenntnis 78 (3):627-646.
    The relationship between alethic modality and indeterminacy is yet to be clarified. A modal argument—an argument that appeals to alethic modality—against vague objects given by Joseph Moore offers a potential clarification of the relationship; it is proposed that there are cases for which the following holds: if it is indeterminate whether A = B then it is possible that it is determinate that A = B. However, the argument faces three problems. The problems remove the argument’s threat against vague objects (...)
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  11.  22
    Fred Gifford (ed.) (2011). Philosophy of Medicine. Elsevier.
    This volume covers a wide range of conceptual, epistemological and methodological issues in the philosophy of science raised by reflection upon medical science and practice.
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  12.  30
    Fred Gifford (1990). Genetic Traits. Biology and Philosophy 5 (3):327-347.
    Recognizing that all traits are the result of an interaction between genes and environment, I offer a set of criteria for nevertheless making sense of our practice of singling out certain traits as genetic ones, in effect making a distinction between causes and mere conditions. The central criterion is that a trait is genetic if it is genetic differences that make the differences in that trait variable in a given population. A second criterion requires that genetic traits be individuated in (...)
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  13.  72
    Matthew B. Gifford (2013). Skepticism and Elegance: Problems for the Abductivist Reply to Cartesian Skepticism. Philosophical Studies 164 (3):685-704.
    Some philosophers argue that we are justified in rejecting skepticism because it is explanatorily inferior to more commonsense hypotheses about the world. Focusing on the work of Jonathan Vogel, I show that this “abductivist” or “inference to the best explanation” response rests on an impoverished explanatory framework which ignores the explanatory gap between an object's having certain properties and its appearing to have those properties. Once this gap is appreciated, I argue, the abductivist strategy is defeated.
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  14.  22
    Fred Gifford (1986). The Conflict Between Randomized Clinical Trials and the Therapeutic Obligation. Journal of Medicine and Philosophy 11 (4):347-366.
    The central dilemma concerning randomized clinical trials (RCTs) arises out of some simple facts about causal methodology (RCTs are the best way to generate the reliable causal knowledge necessary for optimally-informed action) and a prima facie plausible principle concerning how physicians should treat their patients (always do what it is most reasonable to believe will be best for the patient). A number of arguments related to this in the literature are considered. Attempts to avoid the dilemma fail. Appeals to informed (...)
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  15.  65
    Mark Gifford (1999). Aristotle on Platonic Recollection and the Paradox of Knowing Universals: Prior Analytics B.21 67a8-30. Phronesis 44 (1):1-29.
    The paper provides close commentary on an important but generally neglected passage in _Prior Analytics B.21 where, in the course of solving a logical puzzle concerning our knowledge of universal statements, Aristotle offers his only explicit treatment of the Platonic doctrine of 'recollection'. I show how Aristotle defends his solution to the "Paradox of Knowing Universals", as we might call it, and why he introduces recollection into his discussion of the puzzle. The reading I develop undermines the traditional view of (...)
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  16.  22
    Fred Gifford (2007). Pulling the Plug on Clinical Equipoise: A Critique of Miller and Weijer. Kennedy Institute of Ethics Journal 17 (3):203-226.
    : As clinicians, researchers, bioethicists, and members of society, we face a number of moral dilemmas concerning randomized clinical trials. How we manage the starting and stopping of such trials—how we conceptualize what evidence is sufficient for these decisions—has implications for both our obligations to trial participants and for the nature and security of the resultant medical knowledge. One view of how this is to be done, "clinical equipoise," recently has been given an extended defense by Paul Miller and Charles (...)
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  17.  41
    Christine M. Riordan, Robert D. Gatewood & JodiBarnes Bill (1997). Corporate Image: Employee Reactions and Implications for Managing Corporate Social Performance. [REVIEW] Journal of Business Ethics 16 (4):401-412.
    Corporate image is a function of organizational signals which determine the perceptions of various stakeholders regarding the actions of an organization. Because of its relationship to the actions of an organization, image has been studied as an indicator of the social performance of the organization. Recent research has determined that social performance has direct effects on the behaviors and attitudes of the organization's employees. To better understand these effects, this study develops and empirically tests a model which links corporate leaders' (...)
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  18.  5
    A. R. Gifford (1908). The Pragmatic YAH of Mr. Schiller. Journal of Philosophy, Psychology and Scientific Methods 5 (4):99-104.
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  19.  11
    Paul Gifford & Peter McBurney (1988). The Ethical Concerns of Contemporary Zimbabwean Managers: A Preliminary Sounding. [REVIEW] Journal of Business Ethics 7 (5):363 - 372.
    An MBA course has recently been introduced in the Department of Business Studies at the University of Zimbabwe. Applications for the course are numerous, so selection can be very rigorous. Thus the students admitted to the course comprise many of the country's most promising junior managers. As an assignment for a course on business ethics, the students were asked to discuss an ethical problem they had met in the course of business. An analysis of the problems discussed is quite revealing. (...)
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  20.  22
    D. J. Gifford (1974). Iconographical Notes Towards a Definition of the Medieval Fool. Journal of the Warburg and Courtauld Institutes 37:336-342.
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  21.  4
    E. H. Gifford (1902). Arethas and the Codex Clarkianus. The Classical Review 16 (08):391-393.
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  22.  4
    E. H. Gifford (1902). On Some Corrections in the Clarke MS. Of Plato. The Classical Review 16 (01):16-17.
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  23.  16
    Alex Malpass & Chris Gifford (2012). Synthese Special Issue Introduction. Synthese 188 (1):1-3.
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  24.  21
    Mark Gifford (1999). Aristotle on Platonic Recollection and the Paradox of Knowing Universals: Prior Analytics B.21 67a8-30. Phronesis 44 (1):1-29.
    The paper provides close commentary on an important but generally neglected passage in "Prior Analytics" B.21 where, in the course of solving a logical puzzle concerning our knowledge of universal statements, Aristotle offers his only explicit treatment of the Platonic doctrine of Recollection. I show how Aristotle defends his solution to the "Paradox of Knowing Universals", as we might call it, and why he introduces Recollection into his discussion of the puzzle. The reading I develop undermines the traditional view of (...)
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  25.  12
    Fred Gifford (1988). Bryan G. Norton, Ed.: The Preservation of Species. Environmental Ethics 10 (1):91-94.
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  26.  20
    Fred Gifford (2000). Animal Care Ethics, ANZCCART, and Public Perceptions of Animal Use Ethics. Journal of Agricultural and Environmental Ethics 13 (3-4):249-257.
    The public attitude to animal use in Australia and New Zealandcan be inferred from survey results and political activity. The publicis concerned about the rights of animals as far as any uses causing painare concerned, but takes a more utilitarian view of the taking of lifewhere no suffering is involved. Many of the participants in two recentANZCCART conferences fall short in their knowledge of and attitudetoward these concerns. Animal welfare legislation and standards need tobe reformed so that painful animal use (...)
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  27.  19
    Fred Gifford (2000). Paul Thompson, Food Biotechnology in Ethical Perspective, London: Blackie Academic and Professional, 1997. [REVIEW] Journal of Agricultural and Environmental Ethics 13 (3-4):341-347.
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  28.  12
    Fred Gifford (1988). Book Review:The Sociobiology of Ethnocentrism: Evolutionary Dimensions of Xenophobia, Discrimination, Racism and Nationalism. Vernon Reynolds, Vincent Fagler, Ian Vine. [REVIEW] Ethics 99 (1):183-.
  29.  15
    Fred Gifford (1989). Complex Genetic Causation of Human Disease: Critiques of and Rationales for Heritability and Path Analysis. Theoretical Medicine and Bioethics 10 (2).
    This paper examines some criticisms that have been made of two standard genetic methodologies: heritability and path analysis. I conclude that the criticisms should be taken seriously, concerning both the accuracy of heritability measures and their significance. In light of the fact that such studies remain prominent in the literature, I consider what possible rationale they can retain consistent with these criticisms. In particular, I consider (1) a role in the identification of high-risk individuals and (2) a heuristic role in (...)
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  30.  6
    Fred Gifford (1996). Book Review:Discovery and Explanation in Biology and Medicine Kenneth F. Schaffner. [REVIEW] Philosophy of Science 63 (1):147-.
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  31.  2
    Fred Gifford (1986). Sober's Use of Unanimity in the Units of Selection Problem. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1986:473 - 482.
    Sober argues that the units of selection problem in evolutionary biology is to be understood and solved by applying the general analysis of what it means for C to cause E in a population. The account he utilizes is the unanimity account, according to which C causes E in a population when C raises the probability of E in each causal context. I argue that he does not succeed here, both because the unanimity account is not well grounded in the (...)
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  32.  4
    A. R. Gifford (1907). Book Review:Everyday Ethics. Ella Lyman Cabot. [REVIEW] Ethics 17 (4):507-.
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  33.  3
    David Archard, Paul Gifford, Trevor A. Hart & Nigel Rapport, 2000 Years and Beyond.
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  34. Annie C. Bill (1930). An Englishman's Reply to Einstein. New York, A. A. Beauchamp;.
     
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  35. Annie C. Bill (1928). The Atom of Mental Energy.
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  36. Fred Gifford & Ana Rodriguez (2011). Bioethics in Costa Rica : Origins and Challenges. In Catherine Myser (ed.), Bioethics Around the Globe. Oxford University Press
     
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  37.  25
    Bill Uzgalis (2006). Interview with Daniel Dennett Conducted by Bill Uzgalis in␣Boston, Massachusetts on December 29, 2004. Minds and Machines 16 (1):7-19.
    A taped conversational interview with Daniel Dennett and Bill Uzgalis covers a wide range of topics arising from Dennett’s thoughts about computing and human beings. The background of Dennett’s work is explored as are his views about mind-brain identity theory, artificial intelligence, functionalism, human exceptionalism, animal culture, language, pain, freedom and determinism, and quality of life.
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  38. William J. Bennett (1999). The Death of Outrage Bill Clinton and the Assault on American Ideals : [With a New Afterword]. Monograph Collection (Matt - Pseudo).
     
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  39.  12
    Gabriel Vacariu, Quantum Mechanics: Unbelievable Similarities Between My EDWs and Bill Bill Poirier’s ‘Many Interacting Worlds’ (2016).
    Chapter 12 -/- Quantum mechanics: Unbelievable similarities between my EDWs and Bill Bill Poirier’s ‘Many Interacting Worlds’ (2016) .
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  40. Clinton Walker (2007). 'Reviews: Graeme Smith, Singing Australian: A History of Folk and Country Music (Pluto Press, 2005); Bill C. Malone, Don't Get Above Your Raisin': Country Music and the Southern Working Class (University of Illinois Press, 2006). [REVIEW] Thesis Eleven 89 (1):128-131.
    Reviews: Graeme Smith, Singing Australian: A History of Folk and Country Music ; Bill C. Malone, Don't Get Above Your Raisin': Country Music and the Southern Working Class.
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  41.  53
    Wang Xiaobo (1999). Bill Gates's Bodysuit. Contemporary Chinese Thought 30 (3):65-68.
    In his book The Road Ahead, Bill Gates writes that modern developments in information technology mean that engineers already have the capability to produce real sensations. They can put goggles on you that show colored pictures and give you stereo earphones so that what you see and hear is controlled by computer. Once the hardware and software are sophisticated enough, we will not be able to tell the difference between electronic sounds and images and real sounds and images. The (...)
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  42. Freeman J. Dyson (1988). Infinite in All Directions: Gifford Lectures Given at Aberdeen, Scotland, April-November 1985. Perennial.
    Infinite in All Directions is a popularized science at its best. In Dyson's view, science and religion are two windows through which we can look out at the world around us. The book is a revised version of a series of the Gifford Lectures under the title "In Praise of Diversity" given at Aberdeen, Scotland. They allowed Dyson the license to express everything in the universe, which he divided into two parts in polished prose: focusing on the diversity of (...)
     
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  43.  7
    Nadine Lehrer (2010). (Bio)Fueling Farm Policy: The Biofuels Boom and the 2008 Farm Bill. [REVIEW] Agriculture and Human Values 27 (4):427-444.
    In the mid-2000s, rising gas prices, political instability, pollution, and fossil fuel depletion brought renewable domestic energy production onto the policy agenda. Biofuels, or fuels made from plant materials, came to be seen as America’s hope for energy security, environmental conservation, and rural economic revitalization. Yet even as the actual environmental, economic, and energy contributions of a biofuels boom remained debatable, support for biofuels swelled and became a prominent driver of not only US energy policy but of US farm policy (...)
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  44.  26
    Robert T. Osborn (2008). Bill Poteat. Tradition and Discovery 35 (2):44-47.
    Bill Poteat was a member of Duke University’s Department of Religion and served a term as Chairman, during which I served with him as Director of Undergraduate Studies. I knew him as a brilliant scholar who devoted his exceptional gifts primarily to his teaching and his students. He was charming, gracious, yet we his Duke professorial colleagues never really knew him. One of our ranks suggested that the idea of Bill as a colleague was an oxymoron. Bill (...)
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  45.  42
    Kenneth Hobson (2013). Bill Brewer, Perception and Its Objects. [REVIEW] Philosophy in Review 33 (6):437-439.
    In this focused and carefully argued book, Bill Brewer develops and defends the Object View (OV), a version of direct realism. Brewer appropriates for his foundational concept what he considers to be a key insight of the early modern tradition: perceptual experience is an irreducibly relational act of direct acquaintance, the direct object of which constitutes the fundamental nature of experience. While many of the early moderns held—partly as a consequence of the arguments from hallucination and illusion—that the direct (...)
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  46.  57
    Thomas M. Mulligan (1990). Justifying Moral Initiative by Business, with Rejoinders to Bill Shaw and Richard Nunan. Journal of Business Ethics 9 (2):93 - 103.
    In this paper I respond to separate criticisms by Bill Shaw (JBE, July 1988) and Richard Nunan (JBE, December 1988) of my paper A Critique of Milton Friedman's Essay The Social Responsibility of Business Is to Increase Its Profits (JBE, August 1986). Professors Shaw and Nunan identify several points where my argument could benefit from clarification and improvement. They also make valuable contributions to the discussion of the broad issue area of whether and to what extent business should exercise (...)
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  47.  19
    R. Melvin Keiser (2009). But Bill . . . ? Tradition and Discovery 36 (2):43-49.
    Fascinated by Tradition and Discovery’s appreciation for Bill Poteat (35:2), I express my gratitude for his brilliant Socratic teaching and graceful mentoring; explore his evocative thought that carried further and integrated Polanyi’s tacit dimension, Merleau-Ponty’s mindbody, Wittgenstein’s linguistic meaning, and Buber’s I and Thou—all except Buber discussed in Tradition and Discovery—and look as well at his other central concerns with imagination, the dialogical, and the differences between spoken and written meaning; engage Bill in some Poteatian meditations interrogating his (...)
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  48.  72
    M. H. Silver (1997). Patients' Rights in England and the United States of America: The Patient's Charter and the New Jersey Patient Bill of Rights: A Comparison. Journal of Medical Ethics 23 (4):213-220.
    The Patient's Charter has been in effect for nearly five years. This article considers the purpose and value of the document through a comparison with the New Jersey Patient Bill of Rights. Patient rights statements have been posted in American hospitals for more than twenty years. However, the New Jersey document and the patient rights programme it established seven years ago, have proven to be economically effective, successful in their representation of patients and enforceable, due to the adoption of (...)
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  49.  34
    William James (1902). The Varieties of Religious Experience: A Study in Human Nature: Being the Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901-1902. Dover Publications.
    After completing his monumental work, The Principles of Psychology, William James turned his attention to serious consideration of such important religious and philosophical questions as the nature and existence of God, immortality of the soul, and free will and determinism. His interest in these questions found expression in various works, including The Varieties of Religious Experience, his classic study of spirituality. Based on the prestigious Gifford Lectures on Natural Religion he gave at the University of Edinburgh in 1901 and (...)
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  50.  22
    Y. M. Barilan (2004). Is the Clock Ticking for Terminally Ill Patients in Israel? Preliminary Comment on a Proposal for a Bill of Rights for the Terminally Ill. Journal of Medical Ethics 30 (4):353-357.
    This paper presents and discusses a recent Israeli proposal to legislate on the rights of the dying patient. A gap exists between elitist biases of the committee proposing the law, and popular values and sentiments. The proposed law divides the dying patients into two groups: “those who wish to go on living” and “those who wish to die”. The former will have a right to life prolonging extraordinary care. It is not clear who would foot the bill for this (...)
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