Search results for 'Heidrun Åm' (try it on Scholar)

999 found
Sort by:
  1. Heidrun Åm (2011). Trust as Glue in Nanotechnology Governance Networks. Nanoethics 5 (1):115-128.score: 240.0
    This paper reflects on the change of relations among participants in nanotechnology governance through their participation in governance processes such as stakeholder dialogues. I show that policymaking in practice—that is, the practice of coming and working together in such stakeholder dialogues—has the potential for two-fold performative effects: it can contribute to the development of trust and mutual responsibility on the part of the involved actors, and it may bring about effects on the formation of boundaries of what is sayable and (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  2. Dr med (2008). Die kultursensible und kultursensitive Patientenverfügung in einer wertpluralen Gesellschaft am Beispiel muslimischer Patienten. Ethik in der Medizin 20 (3):221-229.score: 24.0
    In wertpluralen Gesellschaften begegnen uns in der medizinischen Versorgung zahlreiche Konflikte, bei denen die kulturellen und religiösen Wertvorstellungen und Einstellungen des Patienten eine wichtige Rolle spielen. Besonders komplex wird es, wenn die betroffene Person nicht mehr in der Lage ist, selbst über die medizinischen Maßnahmen zu entscheiden. Ob eine Patientenverfügung in solchen Konfliktsituationen einen entscheidenden Beitrag zu einer ethisch angemessenen Lösung leisten kann, bleibt eine berechtigte Frage. Im Folgenden werden die ethischen Aspekte im Umgang mit muslimischen Patienten und die Nutzung (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  3. Jan Schildmann & Jochen Vollmann (2009). Empirische Forschung in der Medizinethik: Methodenreflexion und forschungspraktische Herausforderungen am Beispiel eines mixed-method Projekts zur ärztlichen Handlungspraxis am Lebensende. [REVIEW] Ethik in der Medizin 21 (3):259-269.score: 24.0
    Der Beitrag empirischer Forschung zur Bearbeitung medizinethischer Fragestellungen ist Gegenstand eines aktuellen interdisziplinären Diskurses. Während die Anzahl empirischer Studien, die in medizinethisch relevanten Fachzeitschriften publiziert wurden, in den letzten Jahren zugenommen hat, liegen nach Kenntnis der Autoren kaum methodenreflexive Veröffentlichungen zu konkreten empirischen Forschungsprojekten in der Medizinethik vor. Die Untersuchung der Wechselbeziehungen von Ethik und Empirie anhand ausgewählter interdisziplinärer empirisch medizinethischer Forschungsprojekte erscheint aus mehreren Gründen von Interesse. Zum einen kann auf diese Weise der mögliche Beitrag empirischer Forschung zur Bearbeitung (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  4. Eva C. Winkler, Gian Domenico Borasio, Peter Jacobs, Jürgen Weber & Ralf J. Jox (2012). Münchner Leitlinie zu Entscheidungen am Lebensende. Ethik in der Medizin 24 (3):221-234.score: 24.0
    Die Entscheidung für oder gegen lebensverlängernde Behandlungsmaßnahmen geht inzwischen der Hälfte aller Todesfälle in Europa voraus. Sie wird im klinischen Alltag häufig als ethische Herausforderung wahrgenommen, zudem sind unter Klinikern juristische Unsicherheiten und Fragen der korrekten Vorgehensweise verbreitet. Die hier vorgestellte Münchner Leitlinie zu Entscheidungen am Lebensende soll rechtliche Unsicherheit reduzieren, Klinikumsmitarbeiter für die ethische Dimension von Therapieentscheidungen am Lebensende sensibilisieren und ethisch begründete Entscheidungen fördern. Aus organisationsethischer Perspektive soll mit der Leitlinie eine Reflexion und Meinungsbildung zu einem ethisch relevanten (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  5. J. Almog (2001). What Am I?: Descartes and the Mind-Body Problem. Oxford University Press.score: 18.0
    In his Meditations, Rene Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop (...)
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  6. Steven M. Duncan, Can I Know What I Am ThInking?score: 18.0
    In this paper, I argue that, if a common form of materialism is true, I cannot know my own thoughts, or even that I am thinking. I conclude that, since I can and do know these things, materialism about mind as I characterize it must be false.
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  7. Andy Clark (1995). I Am John's Brain. Journal of Consciousness Studies 2 (2):144-8.score: 18.0
    I am John's[3] brain. In the flesh, I am just a rather undistinguished looking grey/white mass of cells. My surface is heavily convoluted and I am possessed of a fairly differentiated internal structure. John and I are on rather close and intimate terms; indeed, sometimes it is hard to tell us apart. But at times, John takes this intimacy a little too far. When that happens, he gets very confused about my role and functioning. He imagines that I organize and (...)
    Direct download (12 more)  
     
    My bibliography  
     
    Export citation  
  8. Jane M. Smith & John T. Sanders (2009). 'Von der Armut Am Geiste': A Dialogue by the Young Lukács. In Katie Terezakis (ed.), Engaging Agnes Heller: A Critical Companion. Lexington Books.score: 18.0
    Translation of "Von der Armut am Geiste; ein Dialog des jungen Lukács," by Ágnes Heller. This translation originally appeared in The Philosophical Forum, Spring-Summer 1972.
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  9. Alex Voorhoeve, Frances Kamm, Elie During, Timothy Wilson & David Jopling (2011). Who Am I? Beyond 'I Think, Therefore I Am'. Annals of the New York Academy of Sciences 1234:134-148.score: 18.0
    Can we ever truly answer the question, “Who am I?” Moderated by Alex Voorhoeve (London School of Economics), neuro-philosopher Elie During (University of Paris, Ouest Nanterre), cognitive scientist David Jopling (York University, Canada), social psychologist Timothy Wilson (University of Virginia),and ethicist Frances Kamm (Harvard University) examine the difficulty of achieving genuine self-knowledge and how the pursuit of self-knowledge plays a role in shaping the self.
    Direct download  
     
    My bibliography  
     
    Export citation  
  10. Gerald L. Bruns (2008). Derrida's Cat (Who Am I?). Research in Phenomenology 38 (3):404-423.score: 18.0
    What is it to be seen (naked) by one's cat? In “L'animal que donc je suis” (2006), the first of several lectures that he presented at a conference on the “autobiographical animal,” Jacques Derrida tells of his discomfort when, emerging from his shower one day, he found himself being looked at by his cat. Th experience leads him, by way of reflections on the question of the animal, to what is arguably the question of his philosophy: Who am I? It (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  11. David S. Oderberg, Why I Am Not a Consequentialist.score: 18.0
    This is an introductory talk on why I am not a consequentialist. I am not going to go into the details of consequentialist theory, or to compare and contrast different versions of consequentialism. Nor am I going to present all the reasons I am not a consequentialist, let alone all the reasons why you should not be one. All I want to do is focus on some key problems that in my view, and the view of many others, make consequentialism (...)
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  12. Jiri Benovsky (forthcoming). I Am a Lot of Things: A Pluralistic Account of the Self. Metaphysica, An International Journal for Ontology and Metaphysics.score: 18.0
    When I say that I am a lot of things, I mean it literally and metaphysically speaking. The Self, or so I shall argue, is a plurality (notwithstanding the fact that ordinary language takes "the Self" to be a singular term – but, after all, language is only language). It is not a substance or a substratum, and it is not a collection or a bundle. The view I wish to advocate for is a kind of reductionism, in line with (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  13. Mathias Clasen (2010). Vampire Apocalypse: A Biocultural Critique of Richard Matheson's I Am Legend. Philosophy and Literature 34 (2):313-328.score: 18.0
    Richard Matheson seeded several weird fish in the deep and dark waters of the American myth pool, not least as a prominent screenwriter for the legendary 1960s TV series The Twilight Zone. I Am Legend, a post-apocalyptic science fiction/horror novel, published in 1954 and set in 1976, remains one of his best known works.1 It shows up persistently on "Best of Horror" lists and is generally regarded as a milestone in modern Gothic fiction. What is it about this novel that (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  14. Richard Foley, What Am I to Believe?score: 18.0
    The central issue of Descartes’s Meditations is an intensely personal one. Descartes asks a simple question of himself, one that each of us can also ask of ourselves, “What am I to believe?” One way of construing this question--indeed, the way Descartes himself construed it--is as a methodological one. The immediate aim is not so much to generate a specific list of propositions for me to believe. Rather, I want to formulate for myself some general advice about how to proceed (...)
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  15. Jacques Derrida (2008). The Animal That Therefore I Am. Fordham University Press.score: 18.0
    The animal that therefore I am (more to follow) -- But as for me, who am I (following)? -- And say the animal responded -- I don't know why we are doing this.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  16. Benedikt Paul Göcke (2009). Am I Divine? New Blackfriars 91 (1034):386-400.score: 18.0
    On the one hand, arguably, I am neither this nor that. Arguably, neither is God this or that – so, am I God? Otherwise it seems that I must be this and God must be that. On the other hand, the being of the universe is not something of which I could plausibly be construed as the ultimate cause. That is God's creative act. Because I do not create the universe, I am not God. So I am God and I (...)
    Translate to English
    | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  17. Benjamin R. Tucker, Why I Am an Anarchist (1892).score: 18.0
    Century has requested me to answer for his readers. I comply; but, to be frank, I find it a difficult task. If the editor or one of his contributors had only suggested a reason why I should be anything other than an Anarchist, I am sure I should have no difficulty in disputing the argument. And does not this very fact, after all, furnish in itself the best of all reasons why I should be an Anarchist – namely, the impossibility (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  18. Gerald Vision (1985). `I Am Here Now'. Analysis 45 (4):198-199.score: 18.0
    In virtue of its form [‘I am here’] must be true on any occasion on which [it is] asserted, and yet the proposition it expresses on each occasion [is] contingent. (Richmond H. Thomason, ‘Necessity, Quotation, and Truth: an Indexical Theory’, Language in Focus: Foundations, Methods and Systems, ed. by Asa Kasher, D. Reidel Publishing Co., 1976, p. 121) Intuitively, [‘I am here now’] is deeply, and in some sense universally, true. One need only understand the meaning of [it] to know (...)
    No categories
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  19. Michel Henry (2003). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.score: 18.0
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind of truth (...)
    Direct download  
     
    My bibliography  
     
    Export citation  
  20. Bertrand Russell (1957). Why I Am Not a Christian. Routledge.score: 18.0
    Why. I. Am. Not. a. Christian. This lecture was delivered on March 6,1927, at Battersea Town Hall under the auspices of the South London Branch of the National Secular Society. AS YOUR Chairman has told you, the subject about which I am ...
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  21. Simon Skempton (forthcoming). 'I Am That I Am': Being as Absolute Subject. Sophia:1-17.score: 18.0
    This article proposes a new interpretation of the ontological significance of the Biblical statement ‘I am that I am’ that focuses on the relationship between the Heideggerian notion of the being that is beyond all entities and the German Idealist concern with the irreducibility of subjectivity. This focus is put forward as an effective way of philosophically elaborating what are argued to be the twin aspects of the statement—the being that transcends predication, and an irreducibly first person ontology. This elaboration (...)
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  22. Voltairine de Cleyre, Why I Am An Anarchist (1897).score: 18.0
    addressing you, that probably the most easy and natural way for me to explain Anarchism would be for me to give the reasons why I myself am an Anarchist. I am not sure that they were altogether right in the matter, because in giving the reasons why I am an Anarchist, I may perhaps infuse too much of my own personality into the subject, giving reasons sufficient unto myself, but which cool reflection might convince me were not particularly striking as (...)
    No categories
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  23. Asher Peres (2006). I Am the Cat Who Walks by Himself. Foundations of Physics 36 (1):1-18.score: 18.0
    The city of lions. Beaulieu-sur-Dordogne. The war starts. Drôle de guerre. Going to work. Going to school. Fleeing from village to village. Playing cat and mouse. The second landing. Return to Beaulieu. Return to Paris. Joining the boyscouts. Learning languages. Israel becomes independent. Arrival in Haifa. Kalay high school. Military training. The Hebrew Technion in Haifa. Relativity. Asher Peres. Metallurgy. Return to France. Escape from jail. Aviva.I am the cat who walks by himself, and all places are alike to me.Rudyard (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  24. Ian Kesarcodi-Watson (1981). An Ancient Indian Argument for What I Am. Journal of Indian Philosophy 9 (3):259-272.score: 18.0
    It remains only to remark that, what I, the survivor through, get called is in some measure a matter of semantical preference. And Sanskrit terms that might, sometimes, be rendered “consciousness” in English — like ‘citta’, or ‘caitanya’, or ‘cetana’, for instance — could serve, and do, solong as one stays mindful of the facts — that they are terms for what I am, surviving through my being conscious, and my not being so, and not merely for what I am, (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  25. Donna E. West (2013). Cognitive and Linguistic Underpinnings of Deixis Am Phantasma. Sign Systems Studies 41 (1):21-40.score: 18.0
    Th is inquiry outlines Karl Buhler’s three kinds of deixis, focusing particularly on his most advanced use – deixis am phantasma (deictics to refer to absentreferents). This use is of primary import to the semiosis of index, given the centrality of the object and the interpretant in changing the function of the indexical sign in ontogeny. Employing deictic signs to refer to absent objects (some of which are mental) constitutes a catalyst from more social, conventional, uses to more internal, imaginative, (...)
    No categories
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  26. Hugh Gusterson & Pnina Abir-Am (1992). The Rituals of Science: Comments on Abir-Am (with Response). Social Epistemology 6 (4):373 – 387.score: 18.0
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  27. Márcio Antônio Paiva & Ubiratan Nunes Moreira (2013). “O Messias sou eu”: a hermenêutica da religião em Lévinas (“I am The Messiah ": the hermeneutics of religion in Levinas). DOI: 10.5752/P.2175-5841.2013v11n29p175. [REVIEW] Horizonte 11 (29):175-195.score: 18.0
    A expressão “o Messias sou eu” aplica-se à relação ética como primeiro acontecer do messias. Subjetividade mesma do sujeito. Através de comentários rabínicos do Talmude, Lévinas traz uma hermenêutica que faz recurso à ética como proximidade e responsabilidade inalienável e insubstituível por outrem. Nesse sentido, as noções hebraicas de messianismo e dizer profético , lidas no midraxe da hermenêutica rabínica, permitem avançar na ideia da linguagem religiosa em seu sentido original: ética. Tais noções habitam uma ordem metafórica que permite ao (...)
    Translate to English
    | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  28. Nigel Rapport (2003). I Am Dynamite: An Alternative Anthropology of Power. Routledge.score: 18.0
    I Am Dynamite ignites an alternative theory of the self and will, wrapped up in a combustible assault upon scholarly convention. Asking why the real effort of constructing and living within an identity is so often overlooked, it examines the subjective experience of existing in the world, with the power to define and transform oneself. Considering the trials and triumphs of five very different modern subjects--Primo Levi, Ben Glaser, Stanley Spencer, Rachel Silberstein and Friedrich Nietzsche--Nigel Rapport asks: can consciousness of (...)
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  29. Elfriede Walcher-Andris (2006). Ethische Aspekte des pharmakologischen „cognition enhancement“ am Beispiel des Gebrauchs von Psychostimulanzien durch Kinder und Jugendliche. Ethik in der Medizin 18 (1):27-36.score: 18.0
    Pharmakologisches „cognition enhancement“ zielt auf die Verbesserung der geistigen Leistungsfähigkeit mithilfe von Präparaten, die primär als Medikamente eingesetzt werden. Der Beitrag befasst sich mit der ethischen Bewertung des Gebrauchs von Stimulanzien als „enhancer“ durch Kinder und Jugendliche. Am Beispiel von Diagnose und Behandlung der Aufmerksamkeitsdefizit-Hyperaktivitätsstörung (ADHS) werden die Schwierigkeiten der Abgrenzung von Therapie und Enhancement beschrieben und daraus auf verschiedenen Ebenen ethisch relevante Fragen bezüglich Cognition enhancement entwickelt. Diese betreffen z. B. die Wirkungen von Stimulanzien auf ein sich entwickelndes System (...)
    No categories
    Translate to English
    | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  30. Doug Adams (1990). I Am a Convicted Felon. Business Ethics 4 (3):25-26.score: 18.0
    My name is Doug Adam. I am a convicted felon. I turned myself in, in mid-1987, to a U.S. attorney in New York, pleading guilty to felony charges of tax fraud and fraud on a mutual fund. It leftme scared to death, millions of dollars in debt, with no job, and at the age of37 back living with my parents while I awaited sentencing. What began then was a painful process of self discovery. After thriving on competition and perfection all (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  31. Kenneth Gergen & Pnina Abir-Am (1992). Construction, Alienation and Emancipation: Thoughts on Abir-Am's Ethnography of Scientific Rituals (with Response). Social Epistemology 6 (4):365 – 372.score: 18.0
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  32. Richard David Precht (2011). Who Am I--And If so, How Many?: A Philosophical Journey. Spiegel & Grau.score: 18.0
    What can I know? Clever animals in the universe : what is truth? ; Lucy in the sky : where do we come from? ; The cosmos of the mind : how does my brain function? ; A winter's eve in the Thirty Years' War : how do I know who I am? ; Mach's momentous experience : who is "I"? ; Mr. Spock in love : what are feelings? ; Ruling the roost : what is my subconscious? ; Now (...)
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  33. Heidi Albisser Schleger & Stella Reiter-Theil (2007). „Alter“ und „Kosten“ – Faktoren bei Therapieentscheiden am Lebensende? Eine Analyse informeller Wissensstrukturen bei Ärzten und Pflegenden1. Ethik in der Medizin 19 (2):103-119.score: 18.0
    Die qualitative Interviewstudie analysiert informelle Wissensstrukturen von Pflegenden und Ärzten hinsichtlich der beiden Einflussfaktoren „Alter“ und „Kosten“ auf Therapieentscheide am Lebensende als Grundlage ethischer Meinungsbildung. Als Auswertungsmaterial dienen spontane Aussagen zu „Alter“ und „Kosten“, die nicht im Kontext von Fragestellungen zu Ageism oder Rationierung erhoben wurden. Diese Aussagen wurden einer Inhaltsanalyse unterzogen, und zwar anhand von qualitativen und quantitativen Analyseschritten.Die Studie zeigt, dass der Faktor „Alter“ wesentlich häufiger als Einflussfaktor auf Therapieentscheide am Lebensende genannt wird als der Faktor „Kosten“. Zudem (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  34. Gregor Schiemann (2008). Naturphilosophie als Arbeit am Naturbegriff. In C. Kummer (ed.), Was ist Naturphilosophie und was kann sie leisten? Alber.score: 18.0
    Naturbegriffe beschreiben naturphilosophische Gegenstandsbereiche und fassen Resultate naturphilosophischer Diskurse zusammen. Gehört ihre Bestimmung zu den grundlegenden Aufgaben der Naturphilosophie, so stellt ihre gegenwärtige Vielfalt für die Naturphilosophie eine Herausforderung dar, Von kaum einer wirkungsgeschichtlich bedeutsamen Definition von Natur ist in den letzten Jahrzehnten behauptet worden, ihr komme keine Relevanz für den Diskurs zu. Der Beitrag zeigt Ordnungsstrukturen in der Pluralität der Verwendungsweisen auf und begründet den aktuellen Geltungsanspruch traditioneller Begriffe im Bezug auf spezifische Erfahrungsweisen. Nach einer Einführung beginne ich mit (...)
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  35. Sandra Bartels, Mike Parker, Tony Hope & Prof Dr Stella Reiter-Theil (2005). Wie hilfreich sind „ethische Richtlinien“ am Einzelfall? Ethik in der Medizin 17 (3):191-205.score: 18.0
    Entscheidungen der Therapiebegrenzung und in der Betreuung am Lebensende sind häufig komplex und von ethischen Problemen begleitet. Im Mittelpunkt der Untersuchung steht die entscheidende Frage, wie hilfreich existierende „Ethik-Richtlinien“, die eine ethische Orientierung bei solchen Entscheidungen geben sollen, in der klinischen Praxis tatsächlich sind. Die Frage, welchen Nutzen „Ethik-Richtlinien“ bei der Entscheidungsfindung haben oder haben können, wird hier exemplarisch an einem klinischen Fallbeispiel aus einer Ethik-Kooperationsstudie in der Intensivmedizin analysiert. Vergleichend werden hierzu „Ethik-Richtlinien“ aus Deutschland, der Schweiz und aus Großbritannien (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  36. Michael Harris Bond (2014). How I Am Constructing Culture‐Inclusive Theories of Social‐Psychological Process in Our Age of Globalization. Journal for the Theory of Social Behaviour 44 (2).score: 18.0
    Accepting Cole's the premise that, “cultural-inclusive psychology has been … an elusive goal” (1996, pp. 7–8) but one worth striving to attain, I first set out to identify my domain of interest and competence as an intellectual. Deciding it to be social interaction between individuals, I then searched out theoretical approaches to this domain that encompassed as many approaches to this trans-historical concern that have emerged from cultural traditions bequeathing us their legacies. Doing this search comprehensively required me to move (...)
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  37. Georg Bosshard, Noémi Stoutz* & Walter Bär (2006). Eine gesetzliche Regulierung des Umgangs mit Opiaten und Sedativa bei medizinischen Entscheidungen am Lebensende? Ethik in der Medizin 18 (2):120-132.score: 18.0
    Der ärztliche Umgang mit Opiaten und Sedativa bei Patienten am Lebensende kann ethische Fragen aufwerfen. Entsprechende Entscheidungen blieben bisher in aller Regel der ärztlichen Berufskunst und -pflicht überantwortet. Heute aber gerät dieser Bereich zunehmend auch in den Blickwinkel des Rechts. Ausdruck davon sind Bestrebungen, die indirekte Sterbehilfe, allenfalls auch die terminale Sedierung gesetzlich zu regeln. Ausgehend von einer Ist-Analyse der ärztlichen Praxis sowie von bereits bestehenden Regulierungen untersucht diese Arbeit die Konsequenzen derartiger Bestrebungen. Es zeigt sich, dass der Versuch, die (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  38. J. Almog (2005). 'What Am I?' Descartes and the Mind-Body Problem - Reply. [REVIEW] Philosophy and Phenomenological Research 70 (3):717-734.score: 18.0
    In his Meditations, René Descartes asks, "what am I?" His initial answer is "a man." But he soon discards it: "But what is a man? Shall I say 'a rational animal'? No: for then I should inquire what an animal is, what rationality is, and in this way one question would lead down the slope to harder ones." Instead of understanding what a man is, Descartes shifts to two new questions: "What is Mind?" and "What is Body?" These questions develop (...)
     
    My bibliography  
     
    Export citation  
  39. Christof Breitsameter (2011). Probleme der transparenten Kommunikation medizinischer Risiken am Beispiel „Mammographie-Screening“ – eine ethische Perspektive. Ethik in der Medizin 23 (3):191-200.score: 18.0
    Die spezifischen Anforderungen riskanter Entscheidungslagen stellen die Medizinethik zunehmend vor die Herausforderung, normative Modelle der Risikokommunikation zu etablieren. Dabei geht es freilich nicht nur darum, Informationen über die Wahrscheinlichkeiten, mit denen bestimmte Ereignisse eintreten, bereitzustellen. Zur medizinischen Aufklärung gehört auch, dass Risiken verständlich kommuniziert werden. Andernfalls würde ein Patient zwar über Informationen verfügen, wäre aber nicht in der Lage, sie richtig zu interpretieren und zu bewerten. Der Beitrag stellt am Beispiel von Mammographie-Screenings Probleme der transparenten Kommunikation medizinischer Risiken dar. Diese (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  40. Dario S. Compagno (2009). I Am Link's Transcendental Will : Freedom From Hyrule to Earth. In Luke Cuddy (ed.), The Legend of Zelda and Philosophy: I Link Thereforei Am. Open Court.score: 18.0
    No categories
     
    My bibliography  
     
    Export citation  
  41. Juergen Fell (2012). I Think, Therefore I Am (Unhappy). Frontiers in Human Neuroscience 6.score: 18.0
  42. Andrés Rivadulla Rodríguez (1990). Elisabeth Ströker: Wissenschaftsphilosophische Studien. Vittorio Klostermann. Frankfurt am Main, 1989. 64 pp + VIII. [REVIEW] Revista de Filosofía (Madrid) 4 (2):277.score: 18.0
    The aim of this paper is to discuss the philosophical viability of the incommensurability doctrine. In particular I am going to analyse the thesis that changes in meaning of the terms shared by competing theories after a scientific revolution imply reference changes as well. The idea that terms change radically their meanings will be discussed, and the alleged incommensurability of mass will be criticized in detail. Relativity theory, which has provided most of the characteristic examples of incommensurability, becomes also the (...)
    No categories
    Translate to English
    | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  43. Dr med Stephan Sahm (2004). Selbstbestimmung am Lebensende im Spannungsfeld zwischen Medizin, Ethik und Recht. Ethik in der Medizin 16 (2):133-147.score: 18.0
    Die jüngste höchstrichterliche Rechtsprechung zur Selbstbestimmung der Patienten und zur Normierung medizinischer Handlungen am Lebensende hat eine intensive Debatte ausgelöst. Das Urteil und die akademisch vorgetragene Kritik werden einer grundlegenden medizinethischen Analyse unterworfen. Sie betrifft die objektive Eingrenzung der Zulässigkeit einer Behandlungsbegrenzung und die Subsumtion des Wachkomas als irreversibel tödliches Grundleiden, das ärztliche Ermessen bei der Indikationsstellung, die normative Einordnung einer Ernährungstherapie am Lebensende und die Verbindlichkeit von Patientenverfügungen. Die medizinethische Kritik offenbart eine unzureichende Wahrnehmung medizinischer und medizinethischer professioneller Dokumente (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  44. Edward Gleason Spaulding (1928). What Am I? London, C. Scribner's Sons.score: 18.0
    What am I?--The walls of the past.--Why men disagree.--What can I know?--What should I do?--What shall I believe?
    No categories
     
    My bibliography  
     
    Export citation  
  45. Verina Wild (2012). Zum Umgang mit „kulturellen Fragen“ in der klinischen Ethik am Beispiel der Hymenrekonstruktion. Ethik in der Medizin 24 (4):275-286.score: 18.0
    Dieser Beitrag diskutiert „kulturelle Fragen“ in klinischer Ethik am Beispiel der Hymenrekonstruktion. Zunächst werden drei grundsätzliche Argumente genannt: 1) Wenn „kultur-sensitive“ Themen in klinischer Ethik explizit als solche diskutiert werden, kann das zu einem essentialistischen Verständnis von Kultur beitragen. Stattdessen wird in diesem Beitrag für ein dynamisches Verständnis von Kultur argumentiert und für eine grundsätzlich kontextsensitive, pluralistische klinische Ethik. 2) Klinische Ethik fokussiert häufig auf die individuelle Arzt-Patienten-Beziehung. Public Health Ethik und Globale Bioethik sind dagegen eher mit den strukturellen Bedingungen (...)
    No categories
    Translate to English
    | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  46. John R. Searle (2002). Why I Am Not a Property Dualist. Journal of Consciousness Studies 9 (12):57-64.score: 15.0
    I have argued in a number of writings[1] that the philosophical part (though not the neurobiological part) of the traditional mind-body problem has a fairly simple and obvious solution: All of our mental phenomena are caused by lower level neuronal processes in the brain and are themselves realized in the brain as higher level, or system, features. The form of causation is.
    Direct download (7 more)  
     
    My bibliography  
     
    Export citation  
  47. Karen Bennett, Why I Am Not a Dualist.score: 15.0
    Dualists think that not all the facts are physical facts. They think that there are facts about phenomenal consciousness that cannot be explained in purely physical terms—facts about what it’s like to see red, what it’s like to feel sandpaper, what it’s like to run 10 miles when it’s 15° F out, and so on. These phenomenal facts are genuine ‘extras’, not fixed by the physical facts and the physical laws. To use the standard metaphor: even after God settled the (...)
    Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  48. Matthis Synofzik, Gottfried Vosgerau & Albert Newen (2008). I Move, Therefore I Am: A New Theoretical Framework to Investigate Agency and Ownership. Consciousness and Cognition 17 (2):411 - 424.score: 15.0
    The neurocognitive structure of the acting self has recently been widely studied, yet is still perplexing and remains an often confounded issue in cognitive neuroscience, psychopathology and philosophy. We provide a new systematic account of two of its main features, the sense of agency and the sense of ownership, demonstrating that although both features appear as phenomenally uniform, they each in fact are complex crossmodal phenomena of largely heterogeneous functional and (self-)representational levels. These levels can be arranged within a gradually (...)
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  49. Daniel C. Dennett (2001). In Darwin's Wake, Where Am I? Proceedings and Addresses of the American Philosophical Association 75 (2):11 - 30.score: 15.0
    He was not just my teacher and my friend. He was my hero, a man who was quietly but passionately committed to truth, to clarity, to understanding everything under the sun–and to making himself understood. More than anybody else he has made me proud to be a philosopher, so I would like to dedicate my Presidential Address to his memory.
    Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
1 — 50 / 999