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  1. Massimo Reichlin (2014). Contentsintroductionmorality in Times of Naturalising the Mind – an Overviewpart I: Free Will, Responsibility and the Naturalised Mind1. Naturalizing Free Will – Empirical and Conceptual Issues2. Libet’s Experiments and the Possibility of Free Conscious Decision3. The Effectiveness of Intentions – a Critique of Wegnerpart II: Naturalising Ethics? – Metaethical Perspectives4. Neuroethics and the Rationalism/Sentimentalism Divide5. Experimental Ethics – a Critical Analysispart III: Naturalised Ethics? Empirical Perspectives6. Moral Soulfulness & Moral Hypocrisy – is Scientific Study of Moral Agency Relevant to Ethical Reflection?Part IV: Neuroethics – Which Values?7. The Rationale Behind Surgery –Truth, Facts, Valuesbiographical Notes on the Authorsname Index. [REVIEW] In Christoph Lumer (ed.), Morality in Times of Naturalising the Mind. De Gruyter. 127-144.
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  2. Massimo Reichlin (2014). Morality in Times of Naturalising the Mind. De Gruyter.
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  3. Massimo Reichlin (2011). The Role of Solidarity in Social Responsibility for Health. Medicine, Health Care and Philosophy 14 (4):365-370.
    The Article focuses on the concept of social solidarity, as it is used in the Report of the International Bioethics Committee On Social Responsibility and Health. It is argued that solidarity plays a major role in supporting the whole framework of social responsibility, as presented by the IBC. Moreover, solidarity is not limited to members of particular groups, but potentially extended to all human beings on the basis of their inherent dignity; this sense of human solidarity is a necessary presupposition (...)
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  4. Massimo Reichlin (2008). Ordinary Moral Knowledge and Philosophical Ethics in Sidgwick and Kant. Etica E Politica 10 (2):109-136.
    Sidgwick considered Kant as one of his masters. However, he never devoted any systematic attention to Kant’s ethical theory; moreover, in The Methods of Ethics he concluded that Kantian ethics is inadequate to guide moral life. I review Sidgwick’s references to Kant in order to show that – along with basic differences − there are significant similarities in the main project of the two philosophers; and I suggest that, should Sidgwick have deepened his understanding of Kant, he might have realised (...)
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  5. Massimo Reichlin (2007). Appunti Sulla Relazione di Roberto Festa. Etica E Politica 9 (2):188-193.
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  6. Massimo Reichlin (2006). La sofferenza e la buona morte. Acta Philosophica: Rivista Internazionale di Filosofia 15 (2):247-272.
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  7. Massimo Reichlin (2005). Può Il Sentimentalismo Etico Essere Un’Epistemologia? Etica E Politica 7 (2):1-7.
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  8. Massimo Reichlin (2003). Bioetica E Pluralismo Dei Valori: Tolleranza, Principi, Ideali Morali. Croatian Journal of Philosophy 3 (2):199-203.
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  9. Massimo Reichlin (2003). Roberta Sala, Bioetica E Pluralismo Dei Valori: Tolleranza, Principi, Ideali Morali (Bioethics and Pluralism of Values: Toleration, Principles, Moral. Croatian Journal of Philosophy 8:199-203.
     
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  10. Massimo Reichlin (2002). The Sanctity / Quality of Life and the Ethics of Respect for Persons. Croatian Journal of Philosophy 2 (1):37-54.
    It is often argued that scientific developments in the area of biomedicine call for new ethical paradigms. Given the inadequacies of the traditional “sanctity-of-life ethics” (SLE), many have argued for a quality-of-life ethics (QLE), based on a non-speciesistic theory ofthe value of life. In this paper, I claim that QLE cannot account for the normativity of moral judgments, which can be explained only within the context of a theory of practical rationality: the peculiarity of moral normativity calls for an ethics (...)
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  11. Massimo Reichlin (2001). The Experience of Illness and the Meaning of Death. In Anna-Teresa Tymieniecka & Evandro Agazzi (eds.), Life Interpretation and the Sense of Illness Within the Human Condition. Kluwer Academic Publishers. 81--95.
  12. Paolo Cattorini & Massimo Reichlin (1997). Introduction. Theoretical Medicine and Bioethics 18 (3).
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  13. Paolo Cattorini & Massimo Reichlin (1997). Persistent Vegetative State: A Presumption to Treat. Theoretical Medicine and Bioethics 18 (3).
    The article briefly analyzes the concept of a person, arguing that personhood does not coincide with the actual enjoyment of certain intellectual capacities, but is coextensive with the embodiment of a human individual. Since in PVS patients we can observe a human individual functioning as a whole, we must conclude that these patients are still human persons, even if in a condition of extreme impairment. It is then argued that some forms of minimal treatment may not be futile for these (...)
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  14. Massimo Reichlin (1997). The Argument From Potential: A Reappraisal. Bioethics 11 (1):1–23.
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  15. Laurence J. O'Connell, James Parker, Mary C. Rawlinson, Massimo Reichlin, David Resnik, John Sadler, Yosaf Hulgus, George Agich, Marian Gray Secundy & Mark J. Sedler (1994). AIDS 519 Murphy, Timothy F. Health-Care Workers with AIDS and a Patient's Right to Know 553 Nelson, James Lindemann. Publicity and Pricelessness: Grassroots Decisionmaking and Justice in Rationing 333. [REVIEW] Journal of Medicine and Philosophy 19:641-645.
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  16. Massimo Reichlin (1994). Observations on the Epistemological Status of Bioethics. Journal of Medicine and Philosophy 19 (1):79-102.
    Different definitions of bioethics in American and Italian literature are reported. It is argued that they refer to three different conceptions of the epistemological status of bioethics: the first conceives of it as an application of moral principles to biomedical problems, the second as a methodology for the working out of clinical judgement, the third as a broader and interdisciplinary public inquiry. It is suggested that each approach grasps a part of the truth, for each singles out one level of (...)
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