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  1. John P. Lizza (2010). Potentiality and Persons at the Margins of Life. Diametros 26:44-57.
    The concept of potentiality is often invoked in debate over the moral status of human embryos. It has also been invoked, though less prominently, in debate over the moral status of anencephalic infants, individuals in permanent vegetative state, and the whole-brain dead. In this paper, I examine some of the theoretical assumptions underlying the concept of potentiality invoked in these debates. I show how parties in the debate over the ethical significance of potentiality have been talking past each other to (...)
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  2. John P. Lizza (2010). Review of Logi Gunnarsson, Philosophy of Personal Identity and Multiple Personality. [REVIEW] Notre Dame Philosophical Reviews 2010 (3).
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  3. John P. Lizza (2009). Commentary on "the Incoherence of Determining Death by Neurological Criteria". Kennedy Institute of Ethics Journal 19 (4):pp. 393-395.
  4. John P. Lizza (ed.) (2009). Defining the Beginning and End of Life: Readings on Personal Identity and Bioethics. Johns Hopkins University Press.
  5. John P. Lizza (2009). On the Definition of Death. In , Defining the Beginning and End of Life: Readings on Personal Identity and Bioethics. Johns Hopkins University Press.
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  6. John P. Lizza (2009). The Health Care Cost Monitor. Hastings Center Report 39 (5):5-6.
     
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  7. Alan Rubenstein, John P. Lizza & Paul T. Menzel (2009). And She's Not Only Merely Dead, She's Really Most Sincerely Dead. Hastings Center Report 39 (5):4-6.
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  8. John P. Lizza (2007). Potentiality and Human Embryos. Bioethics 21 (7):379–385.
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  9. John P. Lizza (2005). Potentiality, Irreversibility, and Death. Journal of Medicine and Philosophy 30 (1):45 – 64.
    There has been growing concern about whether individuals who satisfy neurological criteria for death or who become non-heart-beating organ donors are really dead. This concern has focused on the issue of the potential for recovery that these individuals may still have and whether their conditions are irreversible. In this article I examine the concepts of potentiality and irreversibility that have been invoked in the discussions of the definition of death and non-heart-beating organ donation. I initially focus on the recent challenge (...)
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  10. John P. Lizza (2004). The Conceptual Basis for Brain Death Revisited. In. In C. Machado & D. E. Shewmon (eds.), Brain Death and Disorders of Consciousness. Plenum. 51--59.
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  11. John P. Lizza (1999). Defining Death for Persons and Human Organisms. Theoretical Medicine and Bioethics 20 (5):439-453.
    This paper discusses how alternative concepts of personhood affect the definition of death. I argue that parties in the debate over the definition of death have employed different concepts of personhood, and thus have been talking past each other by proposing definitions of death for different kinds of things. In particular, I show how critics of the consciousness-related, neurological formation of death have relied on concepts of personhood that would be rejected by proponents of that formulation. These critics rest on (...)
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  12. John P. Lizza (1998). Death: Merely Biological? Hastings Center Report 29 (1):4.
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  13. John P. Lizza & Steven Miles (1994). On Having a Life. Hastings Center Report 24 (1):46-46.
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  14. John P. Lizza (1993). Multiple Personality and Personal Identity Revisited. British Journal for the Philosophy of Science 44 (2):263-274.
  15. John P. Lizza (1993). Persons and Death: What's Metaphysically Wrong with Our Current Statutory Definition of Death? Journal of Medicine and Philosophy 18 (4):351-374.
    This paper challenges the recommendation of 1981 President's Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioral Research that all jurisdictions in the United States should adopt the Uniform Determination of Death Act, which endorses a whole-brain, rather than a higher-brain, definition of death. I argue that the Commission was wrong to reject the "personhood argument" for the higher-brain definition on the grounds that there is no consensus among philosophers or the general population as to what (...)
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