À une époque où la réflexion trinitaire connaît une certaine élaboration, Eckhart souligne qu’elle est encore insuffisante. Aussi allie-t-il théorie et pratique pour expliquer que la bullitio, le bouillonnement de la vie trinitaire, compte une e bullitio qui, sur le plan anthropologique, se traduit par la naissance de Dieu dans l’âme. Ainsi articule-t-il théologie trinitaire et anthropologie et, pour mieux se faire comprendre, il présente un résumé de sa pensée dans le Poème intitulé Granum sinapis.

El artículo trata de la función de los diáconos en la Iglesia de los primeros siglos, para resaltar la relación que Agustín tuvo con ellos, así como el papel que desempeñaban en su propia Iglesia de Hipona y del Africa del Norte, siguiendo las investigaciones de Elisabeth Paoli.

Este artículo, después de las observaciones preliminares, expone dos cuestiones, a saber, si las Locutiones in Hepateucum de Agustín están completas y cuál era el propósito de esta obra.

In the Philippines, all transplant centers are mandated by the Department of Health (DOH) to have a Hospital Transplant Ethics Committee (HTEC) to ensure that donations are altruistic, voluntary and free of coercion/commercial transactions. This study was undertaken primarily to describe the organizational and functional profile of existing HTECs and identify areas for improvement. This is a descriptive cross‐sectional study. There was variation in their logistical arrangements (support from hospital, filing systems, office spaces), operations (length and frequency of meetings, number (...) of referrals) and membership (composition, qualifications, occupation, training). The approval rate for donor‐recipient pairs is high with the majority of cases made by living non‐related donors. Appropriate reasons were cited for rejection. The perception of HTECs is that they are competent and confident in their decision‐making. However, there is a need to standardize HTEC composition, provide operating procedures and additional training which can be done by the DOH. (shrink)

Le discours psychiatrique s’établit au XIXe siècle par un corps médical qui reproduit des relations de pouvoir : dans le cas de l’hystérie, le corps médical (majoritairement masculin) impose un discours de vérité sur un corps féminin qui est celui de la patiente. C’est la dimension genrée de ce phénomène que nous chercherons à clarifier en ce qui a trait aux relations de pouvoir, en avançant la thèse que les hystériques se dressent comme figure de résistance devant le pouvoir psychiatrique (...) – cette résistance étant rendue possible par la réappropriation d’une parole dérobée dans la production d’un discours de vérité. Pour ce faire, nous présenterons en premier lieu les démarches de Charcot, puis de Freud et Breuer dans les études sur l’hystérie. Nous emprunterons ensuite le cadre conceptuel foucaldien pour analyser les relations de pouvoir qui se trouvent au cœur de ces deux exemples, et nous tenterons finalement de montrer comment les hystériques peuvent être vues comme « militantes », à partir d’une perspective critique et féministe. (shrink)

A User's Guide to Melancholy takes Robert Burton's encyclopaedic masterpiece The Anatomy of Melancholy (first published in 1621) as a guide to one of the most perplexing, elusive, attractive, and afflicting diseases of the Renaissance. Burton's Anatomy is perhaps the largest, strangest, and most unwieldy self-help book ever written. Engaging with the rich cultural and literary framework of melancholy, this book traces its causes, symptoms, and cures through Burton's writing. Each chapter starts with a case study of melancholy - from (...) the man who was afraid to urinate in case he drowned his town to the girl who purged a live eel - as a way into exploring the many facets of this mental affliction. A User's Guide to Melancholy presents in an accessible and illustrated format the colourful variety of Renaissance melancholy, and contributes to contemporary discussions about wellbeing by revealing the earlier history of mental health conditions. (shrink)

Mary Anne Warren investigates a theoretical question that is at the centre of practical and professional ethics: what are the criteria for having moral status? That is: what does it take to be an entity towards which people have moral considerations? Warren argues that no single property will do as a sole criterion, and puts forward seven basic principles which establish moral status. She then applies these principles to three controversial moral issues: voluntary euthanasia, abortion, and the status of (...) non-human animals. (shrink)

Here is, we think, the point. It doesn't matter for what reason the writer or painter or lover destroys the creation: the real point is that destruction itself, like a gigantic statement. It is, in fact, something of an excitation, a stimulation to further thought: what is this ACTION about?' What do Stéphane Mallarmé, Antonin Artaud, Meret Oppenheim, Asger Jorn, Yoko Ono, Tom Phillips and Martin Arnold have in common? Whereas a wealth of critics have diagnosed contemporary art's preoccupations with (...) madness, depression and self-abuse as well as its tendency to cultivate an (anti- )aesthetics of the negative, the excremental and the abject (say, from the Vienna Action Group to Serrano, McCarthy or Delvoye), much less attention has been paid to how modern and contemporary artists and public have thrived on the destruction, disfiguration and obliteration of work by the artists and/or by that of others. From Artaud's 'terminal' notebooks to the recent upsurge in 'erasure poetics', the history of 'undoing' art deserves to be recounted in a positive mode and rescued from popular narratives of the decline and death of the avant-garde. (shrink)

This paper uses the controversy over the denial of care on futility grounds as a window into the broader issue of the role of cost in decisions about treatment near the end of life. The focus is on a topic that has not received the attention it deserves: the difference between refusing medical treatment and demanding it. The author discusses health care reform and the ethics of cost control, arguing that we cannot achieve universal access to quality care at affordable (...) care without better public understanding of the moral legitimacy of taking cost into account in health care decisions, even decisions at the end of life. (shrink)

In 1989, Helga Wanglie, 86 years old, broke her hip. This began a medical downhill course that a year later caused her health care providers to conclude that she would not benefit from continued medical treatment. It would be futile, and therefore, should not be provided. Her husband disagreed, and the conflict eventually led to a lawsuit. The Wanglie case touched off an extended debate in the medical and bioethical literature about medical futility: what it means and how useful the (...) concept is in making ethical decisions about starting or stopping treatment. (shrink)

When deciding what disorders to screen newborns for, we should be guided by evidence of real effectiveness, take opportunity cost into account, distribute costs and benefits fairly, and respect human rights. Current newborn screening policy does not meet these requirements.

Céline Pérol nous offre un parcours quasiment initiatique pour comprendre dans la longue durée le destin si singulier de Marthe, la sœur de Marie-Madeleine et de Lazare. Marthe est longtemps restée dans l’ombre de sa glorieuse fratrie et son culte ne s’est que rarement individualisé. Dans les Évangiles, elle est l’hôtesse du Christ à Béthanie (Lc 10, 38-42), qu’elle accueille activement dans sa maison alors que Marie ne se préoccupe que de rester aux pieds du Christ. Elle est (...) celle qui a tant... (shrink)

Does birth make a difference to the moral rights of the fetus/infant? Should it make a difference to its legal rights? Most contemporary philosophers believe that birth cannot make a difference to moral rights. If this is true, then it becomes difficult to justify either a moral or a legal distinction between late abortion and infanticide. I argue that the view that birth is irrelevant to moral rights rests upon two highly questionable assumptions about the theoretical foundations of moral rights. (...) If we reject these assumptions, then we are free to take account of the contrasting biological and social relationships that make even relatively late abortion morally different from infanticide. (shrink)

« Dieu créa l’homme à son image, à l’image de Dieu il le créa, homme et femme il les créa. » Genèse I, 27. « Voici le livret de la descendance d’Adam : Le jour ou Dieu créa Adam, il le fit à la ressemblance de Dieu. Homme et femme il les créa, il les bénit et leur donna le nom d’Homme, le jour où ils furent créés. » Genèse, V, 1-2.L’affaire serait donc d’une...