101 found
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  1.  18
    Heidi Malm, Thomas May, Leslie P. Francis, Saad B. Omer, Daniel A. Salmon & Robert Hood (2008). Ethics, Pandemics, and the Duty to Treat. American Journal of Bioethics 8 (8):4 – 19.
    Numerous grounds have been offered for the view that healthcare workers have a duty to treat, including expressed consent, implied consent, special training, reciprocity (also called the social contract view), and professional oaths and codes. Quite often, however, these grounds are simply asserted without being adequately defended or without the defenses being critically evaluated. This essay aims to help remedy that problem by providing a critical examination of the strengths and weaknesses of each of these five grounds for asserting that (...)
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  2.  65
    Anita Silvers & Leslie Pickering Francis (2005). Justice Through Trust: Disability and the “Outlier Problem” in Social Contract Theory. Ethics 116 (1):40-76.
  3.  27
    Anita Silvers & Leslie Pickering Francis (2009). Thinking About the Good: Reconfiguring Liberal Metaphysics (or Not) for People with Cognitive Disabilities. Metaphilosophy 40 (3-4):475-498.
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  4.  6
    Leslie P. Francis, Margaret P. Battin, Jay A. Jacobson, Charles B. Smith & Jeffrey Botkin (2005). How Infectious Diseases Got Left Out–and What This Omission Might Have Meant for Bioethics. Bioethics 19 (4):307-322.
  5.  7
    Leslie Francis (forthcoming). Disability and Philosophy: Applying Ethics in Circumstances of Injustice. Journal of Medical Ethics:medethics-2015-103240.
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  6.  12
    Leslie P. Francis, Margaret P. Battin, Jay A. Jacobson, Charles B. Smith & And Jeffrey Botkin (2005). How Infectious Diseases Got Left Out – and What This Omission Might Have Meant for Bioethics. Bioethics 19 (4):307–322.
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  7.  61
    Leslie P. Francis & John G. Francis (2010). Stateless Crimes, Legitimacy, and International Criminal Law: The Case of Organ Trafficking. [REVIEW] Criminal Law and Philosophy 4 (3):283-295.
    Organ trafficking and trafficking in persons for the purpose of organ transplantation are recognized as significant international problems. Yet these forms of trafficking are largely left out of international criminal law regimes and to some extent of domestic criminal law regimes as well. Trafficking of organs or persons for their organs does not come within the jurisdiction of the ICC, except in very special cases such as when conducted in a manner that conforms to the definitions of genocide or crimes (...)
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  8. Leslie P. Francis (2009). Understanding Autonomy in Light of Intellectual Disability. In Kimberley Brownlee & Adam Cureton (eds.), Disability and Disadvantage. OUP Oxford
     
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  9.  16
    Charles B. Smith, Margaret P. Battin, Jay A. Jacobson, Leslie P. Francis, Jeffrey R. Botkin, Emily P. Asplund, Gretchen J. Domek & Beverly Hawkins (2004). Are There Characteristics of Infectious Diseases That Raise Special Ethical Issues? Developing World Bioethics 4 (1):1–16.
    This paper examines the characteristics of infectious diseases that raise special medical and social ethical issues, and explores ways of integrating both current bioethical and classical public health ethics concerns. Many of the ethical issues raised by infectious diseases are related to these diseases' powerful ability to engender fear in individuals and panic in populations. We address the association of some infectious diseases with high morbidity and mortality rates, the sense that infectious diseases are caused by invasion or attack on (...)
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  10.  14
    Anita Silvers & Leslie Francis (2011). Cloudy Crystal Balls Do Not “Gray” Babies Make. American Journal of Bioethics 11 (2):36 - 38.
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  11.  64
    Leslie Pickering Francis & Richard Norman (1978). Some Animals Are More Equal Than Others. Philosophy 53 (206):507 - 527.
    It is a welcome development when academic philosophy starts to concern itself with practical issues, in such a way as to influence people's lives. Recently this has happened with one moral issue in particular—but infortunately it is the wrong issue, and people's actions have been influenced in the wrong way. The issue is that of the moral status and treatment of animals. A number of philosophers have argued for what they call ‘animal liberation’, comparing it directly with egalitarian causes such (...)
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  12.  4
    Leslie P. Francis, Margaret P. Battin, Jay Jacobson & Charles Smith (2009). Syndromic Surveillance and Patients as Victims and Vectors. Journal of Bioethical Inquiry 6 (2):187-195.
    Syndromic surveillance uses new ways of gathering data to identify possible disease outbreaks. Because syndromic surveillance can be implemented to detect patterns before diseases are even identified, it poses novel problems for informed consent, patient privacy and confidentiality, and risks of stigmatization. This paper analyzes these ethical issues from the viewpoint of the patient as victim and vector. It concludes by pointing out that the new International Health Regulations fail to take full account of the ethical challenges raised by syndromic (...)
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  13. Leslie P. Francis & John G. Francis (2013). Data Citizenship and Informed Consent. American Journal of Bioethics 13 (4):38 - 39.
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  14.  2
    Leslie Pickering Francis (2008). Privacy and Confidentiality. The Monist 91 (1):52-67.
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  15.  18
    Leslie Pickering Francis & Anita Silvers (2007). Liberalism and Individually Scripted Ideas of the Good: Meeting the Challenge of Dependent Agency. Social Theory and Practice 33 (2):311-334.
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  16.  15
    Charles B. Smith, Margaret P. Battin, Leslie P. Francis & Jay A. Jacobson (2007). Should Rapid Tests for Hiv Infection Now Be Mandatory During Pregnancy? Global Differences in Scarcity and a Dilemma of Technological Advance. Developing World Bioethics 7 (2):86–103.
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  17. Leslie J. Francis, Jeff Astley, Mandy Robbins & International Seminar on Religious Education and Values (2001). The Fourth R for the Third Millennium Education in Religion and Values for the Global Future.
  18.  13
    Leslie Francis (2003). The American Dream in Black and White: The Clarence Thomas Hearings (Review). Hypatia 18 (3):232-235.
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  19.  7
    Leslie Pickering Francis (2003). Global Systemic Problems and Interconnected Duties. Environmental Ethics 25 (2):115-128.
    Many problems in environmental ethics are what have been called “global systemic problems,” problems in which what happens in one part of the world affects preservationist efforts elsewhere. Restoration of the Everglades is one such example. If global warming continues, the Everglades may well be flooded within the next quarter to half century and all restoration efforts will be for naught. Yet, the United States government is both pursuing restorationist efforts and withdrawing from the Kyoto Protocol on emissions of greenhouse (...)
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  20.  22
    Emyr Williams, Ursula Billington & Leslie J. Francis (2010). The Williams Scale of Attitude Toward Paganism: Development and Application Among British Pagans. Archive for the Psychology of Religion 32 (2):179-193.
    This article builds on the tradition of attitudinal measures of religiosity established by Leslie Francis and colleagues with the Francis Scale of Attitude toward Christianity by introducing a new measure to assess the attitudinal disposition of Pagans. A battery of items was completed by 75 members of a Pagan Summer Camp. These items were reduced to produce a 21-item scale that measured aspects of Paganism concerned with: the God/Goddess, worshipping, prayer, and coven. The scale recorded an alpha coefficient of 0.93. (...)
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  21.  4
    Leslie Pickering Francis & John G. Francis (2010). Group Compromise: Perfect Cases Make Problematic Generalizations. American Journal of Bioethics 10 (9):25-27.
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  22.  5
    Leslie P. Francis (1993). Title IX: Equality for Women's Sports? Journal of the Philosophy of Sport 20 (1):32-47.
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  23.  14
    Leslie Pickering Francis (1987). Moral Philosophy. Teaching Philosophy 10 (2):167-169.
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  24. Leslie J. Francis & David W. Lankshear (1990). The Impact of Church Schools on Village Church Life. Educational Studies 16 (2):117-129.
    This study examines the impact of church schools on a range of indices of village church life in a sample of 1637 communities ranging in size from 250 to 1250 inhabitants. After controlling for the influence of population, electoral roll, the amalgamation of churches within multi‐parish benefices, the age of the clergyman and whether or not there is an occupied vicarage within the area served by the church, the presence of a church school is shown to augment slightly the village (...)
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  25.  1
    Leslie Francis (2006). Research and the Development of Religious Thinking. Educational Studies 5 (2):109-115.
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  26.  40
    Leslie Pickering Francis (1993). Advance Directives for Voluntary Euthanasia: A Volatile Combination? Journal of Medicine and Philosophy 18 (3):297-322.
    Defenders of patient autonomy have successfully supported the legal adoption of advance directives. More recently, some defenders of patient autonomy have also supported the legalization of voluntary active euthanasia. This paper explores the wisdom of combining both practices. If euthanasia were to become legal, should it be permitted by advance directives? The paper juxtaposes the most significant doubts about advance directives, with the most significant doubts about euthanasia. It argues that the doubts together raise more concern about the combined practices (...)
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  27. Leslie Francis (2006). Dimensions of Christian Belief. Educational Studies 10 (2):103-111.
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  28. Leslie Francis & David W. Lankshear (1994). Christian Perspectives on Church Schools. British Journal of Educational Studies 42 (4):402-402.
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  29.  1
    Leslie Francis (2016). Title IX: An Incomplete Effort to Achieve Equality in Sports. Journal of the Philosophy of Sport 43 (1):83-99.
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  30.  10
    Leslie Francis (2003). To Speak as a Judge: Difference, Voice, and Power (Review). Hypatia 18 (3):235-237.
  31.  17
    Leslie Francis (forthcoming). Feminist Philosophy of Law. Stanford Encyclopedia of Philosophy.
  32. Leslie Francis (2010). Religion and Happiness : Perspectives From the Psychology of Religion, Positive Psychology and Empirical Theology. In John R. Atherton, Elaine L. Graham & Ian Steedman (eds.), The Practices of Happiness: Political Economy, Religion and Wellbeing. Routledge
     
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  33.  3
    Emyr Williams, Leslie J. Francis & Ursula Billington (2010). The Williams Scale of Attitude Toward Paganism: Development and Application Among British Pagans. Archive for the Psychology of Religion 32 (2):179-193.
    This article builds on the tradition of attitudinal measures of religiosity established by Leslie Francis and colleagues with the Francis Scale of Attitude toward Christianity by introducing a new measure to assess the attitudinal disposition of Pagans. A battery of items was completed by 75 members of a Pagan Summer Camp. These items were reduced to produce a 21-item scale that measured aspects of Paganism concerned with: the God/Goddess, worshipping, prayer, and coven. The scale recorded an alpha coefficient of 0.93. (...)
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  34.  2
    Jay A. Jacobson, Evelyn M. Kasworm, Margaret P. Battin, Jeffrey R. Botkin, Leslie P. Francis & David Green (1995). Decedents' Reported Preferences for Physician-Assisted Death: A Survey of Informants Listed on Death Certificates in Utah. Journal of Clinical Ethics 6 (2):149.
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  35.  8
    Emyr Williams, Leslie Francis & Christopher A. Lewis (2009). Introducing the Modified Paranormal Belief Scale: Distinguishing Between Classic Paranormal Beliefs, Religious Paranormal Beliefs and Conventional Religiosity Among Undergraduates in Northern Ireland and Wales. Archive for the Psychology of Religion 31 (3):345-356.
    Previous empirical studies concerned with the association between paranormal beliefs and conventional religiosity have produced conflicting evidence. Drawing on Rice's distinction between classic paranormal beliefs and religious paranormal beliefs, the present study proposed a modified form of the Tobacyk Revised Paranormal Belief Scale to produce separate scores for these two forms of paranormal belief, styled 'religious paranormal beliefs' and 'classic paranormal beliefs'. Data provided by a sample of 143 undergraduate students in Northern Ireland and Wales, who completed the Francis (...)
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  36.  8
    Leslie Francis (2015). Creation Ethicsand the Harms of Existence. Journal of Medical Ethics 41 (5):418-419.
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  37.  7
    Leslie Francis (2003). Book Review: Sandra Berns. To Speak as a Judge: Difference, Voice, and Power. Brookfield, Vt.: Ashgate Publishing, 1999. [REVIEW] Hypatia 18 (3):235-237.
  38.  7
    Emyr Williams, Christopher Lewis & Leslie Francis (2009). Introducing the Modified Paranormal Belief Scale: Distinguishing Between Classic Paranormal Beliefs, Religious Paranormal Beliefs and Conventional Religiosity Among Undergraduates in Northern Ireland and Wales. Archive for the Psychology of Religion 31 (3):345-356.
    Previous empirical studies concerned with the association between paranormal beliefs and conventional religiosity have produced conflicting evidence. Drawing on Rice's distinction between classic paranormal beliefs and religious paranormal beliefs, the present study proposed a modified form of the Tobacyk Revised Paranormal Belief Scale to produce separate scores for these two forms of paranormal belief, styled 'religious paranormal beliefs' and 'classic paranormal beliefs'. Data provided by a sample of 143 undergraduate students in Northern Ireland and Wales, who completed the Francis (...)
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  39. Leslie Pickering Francis & Richard Norman (1978). Some Animals Are More Equal Than Others. Philosophy 53 (206):507.
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  40.  6
    Leslie P. Francis (2012). The Faces of Intellectual Disability. Social Theory and Practice 38 (2):370-376.
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  41.  2
    Charlotte Craig, Susan Jones & Leslie Francis (2004). Personality and Religion: The Relationship Between Psychological Type and Attitude Toward Christianity. Archive for the Psychology of Religion 26 (1):15-34.
    A sample of 552 first year undergraduate students, attending a universitysector college in Wales specialising in teacher education and liberal arts subjects, completed the Myers-Briggs Type Indicator together with the Francis Scale of Attitude toward Christianity. The data demonstrated that judging types held a more positive attitude toward Christianity than perceiving types. No significant differences in attitude toward Christianity were found between introverts and extraverts, between sensers and intuitives, or between thinkers and feelers.
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  42.  2
    Leslie J. Francis, Emyr Williams & Mandy Robbins (2009). Christianity, Paranormal Belief and Personality: A Study Among 13- to 16-Year-Old Pupils in England and Wales. Archive for the Psychology of Religion 31 (3):337-344.
    Studies concerning the changing landscapes of religiosity and spirituality in the lives of young people in England and Wales draw attention to decline in traditional religiosity and to growth in alternative spiritualities. The present study examined whether such alternative spiritualities occupy the same personality space as traditional religiosity. A sample of 2,950 13- to 16-year-old pupils attending 11 secondary schools in England and Wales completed the Francis Scale of Attitude toward Christianity and an index of paranormal belief, alongside the abbreviated-form (...)
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  43.  2
    Emyr Williams, Leslie Francis & Mandy Robbins (2009). Christianity, Paranormal Belief and Personality: A Study Among 13- to 16-Year-Old Pupils in England and Wales. Archive for the Psychology of Religion 31 (3):337-344.
    Studies concerning the changing landscapes of religiosity and spirituality in the lives of young people in England and Wales draw attention to decline in traditional religiosity and to growth in alternative spiritualities. The present study examined whether such alternative spiritualities occupy the same personality space as traditional religiosity. A sample of 2,950 13- to 16-year-old pupils attending 11 secondary schools in England and Wales completed the Francis Scale of Attitude toward Christianity and an index of paranormal belief, alongside the abbreviated-form (...)
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  44.  5
    Leslie Francis & Anita Silvers (2013). Infanticide, Moral Status and Moral Reasons: The Importance of Context. Journal of Medical Ethics 39 (5):289-292.
    Giubilini and Minerva ask why birth should be a critical dividing line between acceptable and unacceptable reasons for terminating existence. Their argument is that birth does not change moral status in the sense that is relevant: the ability to be harmed by interruption of one's aims. Rather than question the plausibility of their position or the argument they give, we ask instead about the importance to scholarship or policy of publishing the article: does it to any extent make a novel (...)
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  45.  5
    C. B. J. Lesmana, Niko Tiliopoulos & Leslie J. Francis (2011). The Internal Consistency Reliability of the Santosh-Francis Scale of Attitude Toward Hinduism Among Balinese Hindus. International Journal of Hindu Studies 15 (3):293-301.
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  46.  3
    Hans-Georg Ziebertz, Christopher Alan Lewis & Leslie J. Francis (2003). The Relationship Between Personality and Religion Among Undergraduate Students in Germany. Archive for the Psychology of Religion 24 (1):121-127.
    A sample of 311 undergraduate students in Germany completed German translations of the short form Revised Eysenck Personality Questionnaire together with the Francis Scale of Attitude toward Christianity. The data demonstrated that psychoticism is fundamental to individual differences in religiosity, while religiosity is independent of both extraversion and neuroticism. These findings are consistent with those from a series of studies employing the same measure of religiosity among school pupils, students and adults in the UK.
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  47.  3
    Christine E. Brewster, Leslie J. Francis & Mandy Robbins (2011). In Ordained Ministry There Is Neither Male nor Female? The Personality Profile of Male and Female Anglican Clergy Engaged in Multi-Parish Rural Ministry. Archive for the Psychology of Religion 33 (2):241-251.
    Robbins, Francis, and Rutledge documented the personality profile of Church of England clergymen and clergywomen prior to the ordination of the first women to the priesthood in 1994, drawing on Eysenck’s three-dimensional model of personality. They found that the personality profiles of clergymen and clergywomen were indistinguishable. The present paper reports a comparable study conducted in 2004 among 182 clergywomen and 540 clergymen serving in similar parochial posts in order to examine whether the ordination of women to the priesthood had (...)
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  48. Leslie Francis (1990). Theology of Education. British Journal of Educational Studies 38 (4):349-364.
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  49.  10
    Leslie Pickering Francis (1980). Ethics and Problems of the 21st Century. Environmental Ethics 2 (4):373-378.
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  50. Leslie J. Francis (1987). The Decline in Attitudes Towards Religion Among 8‐15 Year Olds. Educational Studies 13 (2):125-134.
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