Search results for 'Kate Cherry' (try it on Scholar)

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  1.  5
    Bette Jacobs, Jason Roffenbender, Jeff Collmann, Kate Cherry, LeManuel Lee Bitsói, Kim Bassett & Charles H. Evans (2010). Bridging the Divide Between Genomic Science and Indigenous Peoples. Journal of Law, Medicine & Ethics 38 (3):684-696.
    The new science of genomics endeavors to chart the genomes of individuals around the world, with the dual goals of understanding the role genetic factors play in human health and solving problems of disease and disability. From the perspective of indigenous peoples and developing countries, the promises and perils of genomic science appear against a backdrop of global health disparity and political vulnerability. These conditions pose a dilemma for many communities when attempting to decide about participating in genomic research or (...)
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  2. Bette Jacobs, Jason Roffenbender, Jeff Collmann, Kate Cherry, LeManuel Lee Bitsói, Kim Bassett & Charles H. Evans (2010). Bridging the Divide Between Genomic Science and Indigenous Peoples. Journal of Law, Medicine and Ethics 38 (3):684-696.
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  3.  2
    Christopher Cherry (1991). Machines as Persons?: Christopher Cherry. Royal Institute of Philosophy Supplement 29:11-24.
    I begin, as I shall end, with fictions. In a well-known tale, The Sandman , Hoffmann has a student, Nathaniel, fall in love with a beautiful doll, Olympia, whom he has spied upon as she sits at a window across the street from his lodgings. We are meant to suppose that Nathaniel mistakes an automaton for a human being . The mistake is the result of an elaborate but obscure deception on the part of the doll's designer, Professor Spalanzani. Nathaniel (...)
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  4.  10
    Matt Cherry (2012). Vale Christopher Hitchens. The Australian Humanist (105):13.
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  5.  49
    M. J. Cherry (2010). Parental Authority and Pediatric Bioethical Decision Making. Journal of Medicine and Philosophy 35 (5):553-572.
    In this paper, I offer a view beyond that which would narrowly reduce the role of parents in medical decision making to acting as custodians of the best interests of children and toward an account of family authority and family autonomy. As a fundamental social unit, the good of the family is usually appreciated, at least in part, in terms of its ability successfully to instantiate its core moral and cultural understandings as well as to pass on such commitments to (...)
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  6.  19
    Mark J. Cherry & H. Tristram Engelhardt (2004). Informed Consent in Texas: Theory and Practice. Journal of Medicine and Philosophy 29 (2):237 – 252.
    The legal basis of informed consent in Texas may on first examination suggest an unqualified affirmation of persons as the source of authority over themselves. This view of individuals in the practice of informed consent tends to present persons outside of any social context in general and outside of their families in particular. The actual functioning of law and medical practice in Texas, however, is far more complex. This study begins with a brief overview of the roots of Texas law (...)
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  7.  36
    M. J. Cherry (2013). Ignoring the Data and Endangering Children: Why the Mature Minor Standard for Medical Decision Making Must Be Abandoned. Journal of Medicine and Philosophy 38 (3):315-331.
    In Roper v. Simmons (2005) the United States Supreme Court announced a paradigm shift in jurisprudence. Drawing specifically on mounting scientific evidence that adolescents are qualitatively different from adults in their decision-making capacities, the Supreme Court recognized that adolescents are not adults in all but age. The Court concluded that the overwhelming weight of the psychological and neurophysiological data regarding brain maturation supports the conclusion that adolescents are qualitatively different types of agents than adult persons. The Supreme Court further solidified (...)
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  8.  17
    John Cherry, Monle Lee & Charles S. Chien (2003). A Cross-Cultural Application of a Theoretical Model of Business Ethics: Bridging the Gap Between Theory and Data. [REVIEW] Journal of Business Ethics 44 (4):359 - 376.
    Hunt and Vitell''s General Theory (1992) is used in a cross-cultural comparison of U.S. and Taiwanese business practitioners. Results indicate that Taiwanese practitioners exhibit lower perceptions of an ethical issue in a scenario based on bribery, as well as milder deontological evaluations and ethical judgments relative to their U.S. counterparts. In addition, Taiwan respondents showed higher likelihood of making the payment. Several of the paths between variables in the theory are confirmed in both U.S. and Taiwan samples, with summary data (...)
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  9. Mark J. Cherry (2005). The Market and Medical Innovation: Human Passions and Medical Advancement. Journal of Medicine and Philosophy 30 (6):555 – 569.
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  10.  54
    Tina F. Botts, Liam K. Bright, Myisha Cherry, Guntur Mallarangeng & Quayshawn Spencer (2014). What is the State of Blacks in Philosophy? Critical Philosophy of Race 2 (2):224-242.
    This research note is meant to introduce into philosophical discussion the preliminary results of an empirical study on the state of blacks in philosophy, which is a joint effort of the American Philosophical Association’s Committee on the Status of Black Philosophers (APA CSBP) and the Society of Young Black Philosophers (SYBP). The study is intended to settle factual issues in furtherance of contributing to dialogues surrounding at least two philosophical questions: What, if anything, is the philosophical value of demographic diversity (...)
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  11.  27
    John Cherry (2006). The Impact of Normative Influence and Locus of Control on Ethical Judgments and Intentions: A Cross-Cultural Comparison. [REVIEW] Journal of Business Ethics 68 (2):113 - 132.
    The study extends the Theory of Planned Behavior (TPB) in a cross-cultural setting, incorporating ethical judgments and locus of control in a comparison of Taiwanese and US businesspersons. A self-administered survey of 698 businesspersons from the US and Taiwan examined several hypothesized differences. Results indicate that while Taiwanese respondents have a more favorable attitude toward a requested bribe than US counterparts, and are less likely to view it as an ethical issue, their higher locus externality causes ethical judgments and behavioral (...)
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  12. Christopher Cherry (1986). Mine and Mattering. Philosophy and Phenomenological Research 47 (2):297-304.
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  13.  10
    Mark J. Cherry (2015). Re-Thinking the Role of the Family in Medical Decision-Making. Journal of Medicine and Philosophy 40 (4):451-472.
    This paper challenges the foundational claim that the human family is no more than a social construction. It advances the position that the family is a central category of experience, being, and knowledge. Throughout, the analysis argues for the centrality of the family for human flourishing and, consequently, for the importance of sustaining family-oriented practices within social policy, such as more family-oriented approaches to consent to medical treatment. Where individually oriented approaches to medical decision-making accent an ethos of isolated personal (...)
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  14.  3
    M. J. Cherry (2015). The Consumerist Moral Babel of the Post-Modern Family. Christian Bioethics 21 (2):144-165.
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  15.  7
    M. J. Cherry (2015). Pope Francis, Weak Theology, and the Subtle Transformation of Roman Catholic Bioethics. Christian Bioethics 21 (1):84-88.
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  16. Mark J. Cherry (2015). Individually Directed Informed Consent and the Decline of the Family in the West. In Ruiping Fan (ed.), Family-Oriented Informed Consent. Springer International Publishing
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  17.  21
    A. S. Iltis & M. J. Cherry (2010). Death Revisited: Rethinking Death and the Dead Donor Rule. Journal of Medicine and Philosophy 35 (3):223-241.
    Traditionally, people were recognized as being dead using cardio-respiratory criteria: individuals who had permanently stopped breathing and whose heart had permanently stopped beating were dead. Technological developments in the middle of the twentieth century and the advent of the intensive care unit made it possible to sustain cardio-respiratory and other functions in patients with severe brain injury who previously would have lost such functions permanently shortly after sustaining a brain injury. What could and should physicians caring for such patients do? (...)
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  18.  64
    Christopher Cherry (1973). Two Views of Moral Practices. Analysis 33 (4):118 - 123.
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  19.  8
    M. J. Cherry (2010). The Illusion of Consensus: Harvesting Human Organs From Prisoners Convicted of Capital Crimes. Journal of Medicine and Philosophy 35 (2):220-222.
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  20.  84
    M. J. Cherry (1997). Patients, Values, and Statistical Utility. Journal of Medicine and Philosophy 22 (6):529-540.
  21.  13
    Mark J. Cherry (2011). Sex, Abortion, and Infanticide: The Gulf Between the Secular and the Divine. Christian Bioethics 17 (1):25-46.
    This paper critically explores key aspects of the gulf between traditional Christian bioethics and the secular moral reflections that dominate contemporary bioethics. For example, in contrast to traditional Christian morality, the established secular bioethics judges extramarital sex acts among consenting persons, whether of the same or different sexes, as at least morally permissible, affirms sexual freedom for children to develop their own sexual identity, and holds the easy availability of abortion and infanticide as central to the liberty interests of women. (...)
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  22.  4
    M. J. Cherry (2014). The Emptiness of Postmodern, Post-Christian Bioethics: An Engelhardtian Reevaluation of the Status of the Field. Christian Bioethics 20 (2):168-186.
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  23.  2
    M. J. Cherry (2009). UNESCO, "Universal Bioethics," and State Regulation of Health Risks: A Philosophical Critique. Journal of Medicine and Philosophy 34 (3):274-295.
    The United Nations Educational, Scientific, and Cultural Organization's (UNESCO) Universal Declaration on Bioethics and Human Rights announces a significant array of welfare entitlements—to personal health and health care, medicine, nutrition, water, improved living conditions, environmental protection, and so forth—as well as corresponding governmental duties to provide for such public health measures, though the simple expedient of announcing that such entitlements are “basic human rights.” The Universal Declaration provides no argument for the legitimacy of the sweeping governmental authority, taxation, and regulation (...)
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  24.  23
    M. J. Cherry (2012). Building Social and Economic Capital: The Family and Medical Savings Accounts. Journal of Medicine and Philosophy 37 (6):526-544.
    Despite the well-documented social, economic, and adaptive advantages for young children, adolescents, and adults, the traditional family in the West is in decline. A growing percentage of men and women choose not to be bound by the traditional moral and social expectations of marriage and family life. Adults are much more likely than in the past to live as sexually active singles, with a concomitant increase in forms of social isolation as well as in the number of children born outside (...)
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  25. Christopher Cherry (1973). Regulative Rules and Constitutive Rules. Philosophical Quarterly 23 (93):301-315.
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  26.  84
    Mark J. Cherry (2003). Scientific Excellence, Professional Virtue, and the Profit Motive: The Market and Health Care Reform. Journal of Medicine and Philosophy 28 (3):259 – 280.
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  27.  22
    Nigel Laurie & Christopher Cherry (2001). Wanted. Philosophy of Management 1 (1):3-12.
    We attempt in this paper to define a new field of study for philosophy: philosophy of management. We briefly speculate why the interest some managers and management writers take in philosophy has been so link reciprocated and why it needs to be. Then we suggest the scope of this new branch of philosophy andhow it relates to and overlaps with other branches. We summarise some key matters philosophers of management should concern themselves with and pursue one in some detail. We (...)
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  28.  98
    Mark J. Cherry (2000). Is a Market in Human Organs Necessarily Exploitative? Public Affairs Quarterly 14 (4):337--360.
    Creation of for-profit markets in organs for transplantation ignites in many deep moral repugnance. Proposals to broker organs have been denounced by the US Congress and professional groups alike. Financial incentives are believed to undermine consent, coercing the poor into selling their organs, violating human dignity, and improperly commodifying the human body; such concerns are held to trump the possibility of increasing life-sustaining transplants. While such views summarize the apparent global consensus which marks worldwide prohibition of the sale of human (...)
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  29.  12
    M. J. Cherry (2009). Why Should We Compensate Organ Donors When We Can Continue to Take Organs for Free? A Response to Some of My Critics. Journal of Medicine and Philosophy 34 (6):649-673.
    In Kidney for Sale by Owner: Human Organs, Transplantation, and the Market, I argued that the market is the most efficient and effective—and morally justified—means of procuring and allocating human organs for transplantation. This special issue of The Journal of Medicine and Philosophy publishes several articles critical of this position and of my arguments mustered in its support. In this essay, I explore the core criticisms these authors raise against my conclusions. I argue that clinging to comfortable, but unfounded, notions (...)
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  30.  30
    Shai Cherry (2011). Judaism, Darwinism, and the Typology of Suffering. Zygon 46 (2):317-329.
    Abstract. Darwinism has attracted proportionately less attention from Jewish thinkers than from Christian thinkers. One significant reason for the disparity is that the theodicies created by Jews to contend with the catastrophes which punctuated Jewish history are equally suited to address the massive extinctions which characterize natural history. Theologies of divine hiddenness, restraint, and radical immanence, coming together in the sixteenth-century mystical cosmogony of Isaac Luria, have been rehabilitated and reworked by modern Jewish thinkers in the post-Darwin era.
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  31.  49
    Christopher Tollefsen & Mark J. Cherry (2003). Pragmatism and Bioethics: Diagnosis or Cure? Journal of Medicine and Philosophy 28 (5 & 6):533 – 544.
  32.  19
    M. J. Cherry (2011). Familial Authority and Christian Bioethics--A Geography of Moral and Social Controversies. Christian Bioethics 17 (3):185-205.
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  33.  15
    Mark J. Cherry (2007). Traditional Christian Norms and the Shaping of Public Moral Life: How Should Christians Engage in Bioethical Debate Within the Public Forum? Christian Bioethics 13 (2):129-138.
    The TRUTH is announced to creation by the Holy Spirit, the Spirit of Truth. Here, when the consciousness rises above “the double bound of space and time” and enters into eternity, here at this moment of annunciation, the One Who announces the Truth and the Truth Announced coincide completely. In the appearance of the Spirit of Truth, i.e., in the light of Tabor, the form and the content of the Truth are one (Florensky, 1997, p. 106).
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  34.  32
    B. A. Lustig & M. J. Cherry (1996). Authority in Christian Bioethics. Christian Bioethics 2 (1):1-15.
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  35.  5
    M. J. Cherry (2008). Moral Ambiguity, Christian Sectarianism, and Personal Repentance: Reflections on Richard McCormick's Moral Theology. Christian Bioethics 14 (3):283-301.
    This article raises three challenges to Richard McCormick's proportionalism. First, adequately to judge proportionate reason requires the specification of a particular background moral content and metaphysical context. Absent such specification, evaluation of proportionate reason is inherently and deeply ambiguous. Second, to resolve such ambiguity and yet remain Christian, proportionalism must adopt a forthrightly Christian moral content set within a straightforwardly Christian metaphysics. This move will, however, set Christian bioethics off as sectarian—a conclusion McCormick wishes to avoid. Third, even if proportionalism (...)
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  36.  31
    Kyung Hwan Baik, Todd L. Cherry, Stephan Kroll & Jason F. Shogren (1999). Endogenous Timing in a Gaming Tournament. Theory and Decision 47 (1):1-21.
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  37.  22
    Mark J. Cherry (2002). Of Intellectual History, Postmodern Ethical Banality, and the Search for Moral Content. HEC Forum 14 (4):342-354.
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  38.  12
    M. J. Cherry (2009). Religion Without God, Social Justice Without Christian Charity, and Other Dimensions of the Culture Wars. Christian Bioethics 15 (3):277-299.
    A truly Christian bioethics challenges the nature, substance, and application of secular morality, dividing Christians from non-Christians, accenting central moral differences, and providing content-full forthrightly Christian guidance for action. Consequently, Christian bioethics must be framed within the metaphysical and theological commitments of Traditional Christianity so as to provide proper orientation toward God. In contrast, secular bioethicists routinely present themselves as providing a universal bioethics acceptable to all reasonable and rational persons. Yet, such secular bioethicists habitually insert their own biases and (...)
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  39.  21
    Mark J. Cherry (2003). Editorial Notes. HEC Forum 15 (1):1-4.
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  40.  4
    Colin Cherry (1966). On Human Communication a Review, a Survey, and a Criticism. MIT Press.
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  41.  42
    Jonathan Westphal & Christopher Cherry (1990). Is Life Absurd? Philosophy 65 (252):199 - 203.
    Thomas Nagel believes, with some existentialists, that life is absurd. We shall criticize his belief, as well as the anodyne he offers.
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  42.  7
    Mark J. Cherry (2015). Medicine, Morality, and Mortality: The Challenges of Moral Diversity. Journal of Medicine and Philosophy 40 (5):473-483.
    This issue of The Journal of Medicine and Philosophy assesses the deep and abiding tensions that exist among the competing epistemic perspectives that bear on medicine and morality. Concepts of health and disease, as well as the theoretical framing of medical ethics and health care policy, intersect with an overlapping set of culturally situated communities, striving to understand and manipulate the world in ways that each finds explanatory, appropriate, or otherwise befitting. The articles explore the complexities of framing public health (...)
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  43.  13
    Charlotte Ridge, Tom Rice & Matthew Cherry (2009). 12. The Causal Link Between Happiness and Democratic Welfare Regimes. In Amitava Krishna Dutt & Benjamin Radcliff (eds.), Happiness, Economics and Politics: Towards a Multi-Disciplinary Approach. Edward Elgar 271.
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  44.  8
    M. J. Cherry (2000). The Body for Charity, Profit and Holiness: Commerce in Human Body Parts. Christian Bioethics 6 (2):127-138.
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  45.  8
    Laura Jane Bishop, M. Nichelle Cherry & Martina Darragh (1999). Organizational Ethics and Health Care: Expanding Bioethics to the Institutional Arena. Kennedy Institute of Ethics Journal 9 (2):189-208.
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  46.  47
    Mark J. Cherry (2010). Non-Consensual Treatment Is (Nearly Always) Morally Impermissible. Journal of Law, Medicine & Ethics 38 (4):789-798.
    Commentators routinely urge that it is morally permissible forcibly to treat psychiatric patients (1) to preserve the patient's best interests and (2) to restore the patient's autonomy. Such arguments specify duties of beneficence toward others, while appreciating personal autonomy as a positive value to be weighted against other factors. Varying by jurisdiction, legal statutes usually require, in addition, at least (3) that there exists the threat of harm to self or others. In this paper, I argue against embracing the first (...)
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  47.  49
    Mark J. Cherry (2002). The Search for a Global Bioethics: Fraudulent Claims and False Promises. Journal of Medicine and Philosophy 27 (6):683 – 698.
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  48.  16
    Mark J. Cherry (2006). Medical Innovation, Collapsing Goods, and the Moral Centrality of the Free-Market. Journal of Value Inquiry 40 (2-3):209-226.
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  49. Colin Cherry & Herbert A. Simon (1958). On Human Communication. Philosophy and Phenomenological Research 18 (4):549-550.
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  50.  5
    A. S. Iltis & M. J. Cherry (2015). Bioethics and the Family: Family Building in the Twenty-First Century. Christian Bioethics 21 (2):135-143.
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