Medical research must involve the participation of human subjects. Knowledge of patients' perspectives and concerns with their involvement in research would enhance recruitment efforts, improve the informed consent process, and enhance the overall trust between patients and investigators. Several studies have examined the views of patients from Western countries. There is limited empirical research involving the perspectives of individuals from developing countries. The purpose of this study is to examine the attitudes of Egyptian individuals toward medical research. Such information would (...) help clarify the type and extent of concerns regarding research participation of individuals from cultural, economic, and political backgrounds that differ from those in developed countries. (shrink)

Issues concerning patients' rights are at the center of bioethics, but the political basis for these rights has rarely been examined. In Bioethics in a Liberal Society: The Political Framework of Bioethics Decision Making , Thomas May offers a compelling analysis of how the political context of liberal constitutional democracy shapes the rights and obligations of both patients and health care professionals. May focuses on how a key feature of liberal society -- namely, an individual's right to make independent decisions (...) -- has an impact on the most important relational facets of health care, such as patients' autonomy and professionals' rights of conscience. Although a liberal political framework protects individual judgments, May asserts that this right is based on the assumption of an individual's competency to make sound decisions. May uses case studies to examine society's approach to medical decision making when, for reasons ranging from age to severe mental disorder, a person lacks sufficient competency to make independent and fully informed choices. To protect the autonomy of these vulnerable patients, May emphasizes the need for health care ethics committees and ethics consultants to help guide the decision-making process in clinical settings. Bioethics in a Liberal Society is essential reading for all those interested in understanding how bioethics is practiced within our society. (shrink)

We chart how neuroscience and philosophy have together advanced our understanding of moral judgment with implications for when it goes well or poorly. The field initially focused on brain areas associated with reason versus emotion in the moral evaluations of sacrificial dilemmas. But new threads of research have studied a wider range of moral evaluations and how they relate to models of brain development and learning. By weaving these threads together, we are developing a better understanding of the neurobiology of (...) moral judgment in adulthood and to some extent in childhood and adolescence. Combined with rigorous evidence from psychology and careful philosophical analysis, neuroscientific evidence can even help shed light on the extent of moral knowledge and on ways to promote healthy moral development. (shrink)

A transdisciplinary exploration of the work of Kenneth Burke and posthumanist rhetorics. In considering questions of power and persuasion as well as of ethics, responsibility, the contributors to this volume imagine the contradictions among Burke's writings and posthumanism as opportunities for knowledge making"--Provided by publisher.

The rhetoric of disgust is common in moral discourse and political propaganda. Some believe it's pernicious, for it convinces without evidence. But scientific research now suggests that disgust is typically an effect, not a cause, of moral judgment. At best the emotion on its own only sometimes slightly amplifies a moral belief one already has. Appeals to disgust are thus dialectically unhelpful in discourse that seeks to convince. When opponents of abortion use repulsive images to make their case, they convince (...) few, even if they rally their base. When champions of animal rights show graphic depictions of the torturous conditions of animals in factory farms, they convince only those previously ignorant of the severity of such conditions. Ultimately, disgust may be less pernicious than it is useless. (shrink)

This collection of writings on existential psychology outlines the principles of the discipline, its cultural background, and its contributions to therapy.

Race/Class/Gender otherwise known as Intersectionality is one of the most important theoretical precepts developed in the past two decades in women's and gender studies and in the social sciences and humanities. Yet the concept remains elusive and poorly understood. This book seeks to solve these problems by answering the basic questions surrounding intersectionality in prose undergraduate students can understand and appreciate.

In one of the earliest scenes in the first episode of The Good Place, the head demon, Michael, points to a picture of Doug and says that he was the person who most nearly understood what it takes to get into the Good Place, which is a point system. In addition to showing full‐blooded characters and stories and making phenomenological type arguments, a show like The Good Place can sometimes pose philosophical questions in a way that's more engaging than a (...) written text. The humor in The Good Place is often sophisticated, from jokes about The New Yorker to “Easter eggs” – those little details snuck into the background of episodes that viewers pride themselves on discovering – to philosophy jokes. Philosophical fields that are non‐normative might have a more open field in staging and investigating philosophical themes. (shrink)

For some time it has been fashionable in literary circles to reject what is called scornfully the biographical method. It was inevitable. No mode lasts forever. Sooner or later, there is a change. This method was the law for too long. It had no rival. Under its tutelage the motto for teaching literature was “the man, his work”. It was by its authority that students were taught that La Fontaine was in charge of waterways and forests and master of the (...) hunt before writing his Fables, that they had to learn by heart; or that Beaumarchais had been a clockmaker, musician, secret agent and business man before inventing the character of Figaro, proposed for their admiration. There has been a reaction. Our irreverent and contentious age has put an end to that absolute sovereignty. For a good quarter of a century this practice and the assumptions on which it rests has been on trial, in the name of the various and at times even contradictory conceptions and theories about the nature of literature. These have in common, however, the belief in the independence of literature with regard to the human being who was the instrument of its creation, as well as the anathema cast by this fact on what is commonly accepted as “referential illusion”. (shrink)

Did the first men dream their voyages before making them? Or did they have to first take to the sea so as to be able to later embark on the ship of their imagination and thus embroider on accounts of their journeys? Is it the prestige of the dream that spurred them on to run the risk of translating it into a real experience? Or is it the account of authentic voyages that supported that of imaginary voyages? These are questions (...) that make one dream and that we continue to ask ourselves, even though we suspect that they are idle, since it is impossible to answer them with certitude. All that we know, or think we know, is that among the first written testimonies that have come down to us, real and imaginary voyages are mixed and confused in an alloy of a homogeneity that resists analysis and is perhaps an image of the reception they had from their original public. Who knows if the Greeks who listened in the middle of the first millennium B.C. to the poets singing the return of Ulysses to Ithaca, could, or wanted to, untangle the part of truth from that of poetry? Who knows if the Arabs who, at the end of the following millennium heard the enchanting tale of the voyages of Sinbad, distinguished, as the Western orientalists of the 19th century must have done, the real ports of call and the shipwrecks experienced in the dreamed places and fantastic adventures? (shrink)

National history has once again become a battlefield. In internal political conflicts, which are fought on the terrain of popular culture, museums, schoolbooks, and memorial politics, it has taken on a newly important and contested role. Irrespective of national specifics, the narratives of new nationalism are quite similar everywhere. National history is said to stretch back many centuries, expressesing the historical continuity of a homogeneous people and its timeless character. This people struggles for independence, guided by towering leaders and inspired (...) by the sacrifice of martyrs. Unlike earlier forms of nationalism, the main enemies are no longer neighbouring states, but international and supranational institutions. To use national history as an integrative tool, new nationalists claim that the media and school history curricula should not contest or question the nation and its great historical deeds, as doubts threaten to weaken and dishonour the nation. This book offers a broad international overview of the rhetoric, contents, and contexts of the rise of these renewed national historical narratives, and of how professional historians have reacted to these phenomena. The contributions focus on a wide range of representative nations from around all over the globe. (shrink)

The Moral Conscience principle claims that a conflict between the demands of a law and the demands of an individual’s sincere moral conscience provides her with a defeasible moral entitlement to an exemption. This chapter argues that this principle is vulnerable to an unfairness objection. There is nothing special about moral conscience that would justify granting an exemption, it claims, that is not shared by a variety of non-moral projects. Thus, there is no principled moral reason for a defeasible entitlement (...) to moral conscience-based exemptions that is not an equally good reason for a defeasible entitlement to non-moral project-based exemptions. Since the chapter assumes that people are not defeasibly entitled to such project-based exemptions, it advocates scepticism about the Moral Conscience principle. (shrink)

Excerpt from The New Idealism The aim of this book is twofold: to examine the foundations of realism more critically, and to outline a reconstruction of idealism more closely than was possible five years ago. The latest developments of philosophy demand a revision of the whole problem, from a shifted standpoint. Since 1917 realism has gained in solidity and a certain intricate precision. The Critical Realists have discovered a flaw in its theory of perception and tried to mend it (not, (...) I think, with conspicuous success); Professor Whitehead has laid down its first principles once for all; and Professor Alexander has built it up into a system among systems. Realism is ten times more formidable than it was in 1917. And since 1917 the issue has been narrowed down to the field of Space and Time, and it is there that the battle between realism and idealism must be fought. That issue is very clear. For, however realists may differ among themselves, whether they say with Professor Alexander that Space-Time is the ultimate reality, or with Professor Whitehead that the ultimate entities are events, they are all agreed that mind is not the ultimate entity and must be kept out of the problem. "Nature," Professor Whitehead says, "is closed to mind." About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

English summary: Was the moral philosophy of David Hume shaped by Chinese and Confucian influence? What evidence is there to support this, at the first view, bold thesis? Reinhard May first searches through his evidence for information relevant to the significance of Chinese thought in European philosophy from the end of the 16th to about the mid- 18th century. Hume also stood in this intellectual tradition, as countless of his references to China and Confucius show. Subsequently the core philosophical content (...) of Hume's early moral philosophical writings is compared with the Chinese body of thought in the form of the early version of the Mencius. The corresponding congruence of the moral philosophical positions of both is made graphically clear. The work of Reinhard May provides impressive clues for his initial suspicion: the moral philosophy of David Hume is based on substantial agreements with Chinese thought. The study of Hume is essentially enriched by this new thematic material. German description: Wurde die Moralphilosophie David Humes durch chinesische und confucianistische Einfluesse gepragt? Welche Hinweise sprechen fuer diese auf den ersten Blick recht gewagte These?Reinhard May sichtet in seinem Indizienbeweis zunachst die einschlagigen Informationen zu der Wirkungsmachtigkeit chinesischen Denkens in der europaischen Philosophie vom Ende des 16. bis um die Mitte des 18. Jahrhunderts. Auch Hume steht in dieser Denktradition, wie zahlreiche seiner Bezugnahmen auf China und Confucius zeigen.En detail wird anschliessend der philosophische Kerngehalt der fruehen moralphilosophischen Schriften Humes chinesischem Gedankengut in Form der fruehen Mengzi-Versionen gegenueber gestellt. Die sinngemasse Ubereinstimmung beider moralphilosophischer Positionen wird plastisch sichtbar gemacht.Die Arbeit von Reinhard May liefert so eindrueckliche Anhaltspunkte fuer seinen Anfangsverdacht: die Moralphilosophie David Humes basiert auf massgeblichen Ubereinstimmungen mit chinesischem Gedankengut. Die Hume-Forschung wird damit ganz wesentlich um einen neuen Themenkomplex bereichert. (shrink)

In this book, the contributors expand on their use of Mayes archetypal pedagogy in volume 1 to apply its principles to a wide variety of venues, purposes, and projects. Each essay explores from its own disciplinary angle the difference between what Mayes has called "educational processes" (which are those practices that take place in the dedicated space of the classroom, through the medium of the curriculum, and under the stewardship of the teacher) and "educative acts" (which are those deep transactions (...) between individuals in joint pursuit of existential truth, wherein one is alternately the teacher and student in conversation, and sometimes even communion, with one's dialogical partner"). (shrink)

Andean philosophy of nature or pachasophy results from topography and mode of production that, merged together, have produced an integrated and interacting worldview that blurs the line between culture and nature. Respecting Pacha, or the interconnectedness of life and geography, maintaining complementarity and equilibrium through symbolic interactions, and caring for Pachamama, the feminine presence of Pacha manifested mainly as cultivable soil are the basis of Andean environmental and social ethics. Reciprocity or ayni is the glue that holds everything together. This (...) weaving of traditional beliefs, customs, and ecologi­cal knowledge is rooted in the landscape and has sustained Quechua and Aymara societies during many millennia of knowing, using, and transforming the varied environments of the central Andes of South America. Any environmental ethics that influences people’s lives and promotes respectful and sustainable relationships with nature will be framed by already held worldviews. In Bolivia indigenous intellectuals are drawing on the ancient tradition of Pacha to trace an environmental ethics of pacha qamaña or the harmonious and integral well-being of life, the Earth, and the cosmos, and the ethics of suma qamaña as an all em­bracing ethical framework for the “good life” or “living well.” Although pacha qamaña and suma qamaña are rooted in the Andean mythological worldview, they will interest Western philosophers because the values they promote can be correctives for Western cultural traits that see little more than instrumental value in nature. In this sense, pacha qamaña and suma qamaña contribute to the broader discussion of environmental ethics. (shrink)

Ethics in the West too often equates morality with universal moral principles, thus imposing lifestyles and moral criteria that do not respect differences and local histories. Even Christianity proposes ethics that is based on eternal, absolute and universal truths or principles, independent of sociocultural and historical contexts. The problem is that these universal moral laws become a means of social control to exclude those who are different: non-Christian religions, nonwhite races, non-Western cultures, and poor and marginalized social classes everywhere. To (...) these can be added minorities marginalized because of sexual orientation, physical handicaps, and women of all sectors and cultures. Another kind of ethics is urgent. For these reasons, Christians in Latin America and other parts are seeking innovative ways of envisioning ethics from their marginalized and discriminated social locations in order to find another possible ethics, an ethics that is not universal and not based on eternal truths or principles, but rather is contextual and historical and that takes into account real-life realities. Only an ethics that does this will be liberative. Important steps toward this other possible ethics have been taken by the theology of liberation by developing a contextual and intercultural morality. (shrink)

Alles, was der Mensch von sich wissen kann, lässt sich an den Werkzeugen und Medien ablesen, die er gebraucht. Diese These steht im Mittelpunkt des Werks von Ernst Kapp (1808-1896), Gymnasiallehrer für Geschichte und Erdkunde, Technikphilosoph und Farmer in Texas. Obwohl Ernst Kapp unbestritten als Begründer der modernen Technikphilosophie gilt, ist sein anthropologischer Ansatz bislang kaum systematisch rezipiert worden. Zwar wird sein Werk in Überblicken meist als wichtiger Ausgangspunkt für die Technikphilosophie des 20. Jahrhunderts genannt, sein heuristisches Theorem der Organprojektion (...) wird dabei jedoch oft falsch als Vorläufer der Prothesentheorie von Freud bis McLuhan eingeordnet und nicht als kulturhistorische Erkenntnistheorie verstanden. Bei dem vorliegenden Buch handelt es sich um den ersten Forschungsband zum Werk von Ernst Kapp. Mit Beiträgen von Suzana Alpsancar, Christine Blättler, Lorenz Engell, Volker Gerhardt, Frank Hartmann, Christoph Hubig, Friedrich A. Kittler, Harun Maye, Alfred Nordmann, Birgit Recki, Hans-Martin Sass, Leander Scholz, Johanna Seifert, Christiane Voss und Niels Werber"--Back cover. (shrink)

Kindergarten Narratives on Froebelian Education showcases the latest scholarship and historical understandings concerning the casting of the kindergarten idea abroad: across cultures, continents and centuries. Each chapter reveals previously unknown narratives of intrepid endeavour, political pragmatism and pedagogical innovation that collectively provide insight into the transformation of Froebel's ideas on early education into a global phenomenon. Across global contexts, each chapter will present a case study of the ideas scattering abroad, illustrative of the movement of ideas, curricula and pedagogical change; (...) in effect taking the kindergarten beyond the geographies and pedagogies of its German beginnings and borders. Chapters draw on historical examples of Froebelian education from The Netherlands, New Zealand, Japan, Sweden, the UK and the USA. In the journal History of Education in 2006, Froebelian history scholar Professor Kevin J. Brehony (1948-2013) lamented the 'relative neglect' of the history of early years education at the same time there was a heightened global social and political interest in educating the young child. In this book, an international team of contributors respond to Brehony's challenge that historical perspectives can play a role in current debates and suggest ways historical narratives might inform policies and practices in twenty-first century early childhood education, care settings and contexts. Reconnecting past lessons and insights with present and future concerns for early education, young children and their place in society, this important collection also includes an historical timeline charting the spread of Frobelian education ideas and kindergartens across the world. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

"The great value of the book lies in the manner in which May relates the expansionist urge to the "symbolic" differences emerging between the North and the South. The result is a balanced account that contributes to the efforts of historians to understand the causes of the Civil War."--Journal of American History "The most ambitious effort yet to relate the Caribbean question to the larger picture of southern economic and political anxieties, and to secession. The core of this superbly documented (...) book is a detailed description of expansionist ideology and activities during the 1850s."--Civil War History A path-breaking work when first published in 1973, The Southern Dream remains the standard work on attempts by the South to spread American slavery into the tropics--Cuba, Mexico, and Central America in particular--before the Civil War. Robert May shows that the South's expansionists had no more success than when they tried to extend slavery westward. As one after another of their plots failed, southern imperialists lost hope that their labor system might survive in the Union. Blaming northern Democrats and antislavery Republicans alike for their disappointed dreams, alienated southerners embraced secession as an alternative means to achieving the tropical slave empire that they craved. Had war not erupted at Fort Sumter, Confederates might have attempted to conquer the Caribbean basin. May's book serves as an important reminder that foreign policy cannot be divorced from the writing of American history, even in regard to seemingly domestic matters like the causes of the Civil War. Contending that America's Manifest Destiny became "sectionalized" in the 1850s, he explains why southerners considered Caribbean expansion so important and shows how southerners used their clout in Washington to initiate diplomatic schemes like the notorious Ostend Manifesto and presidential attempts to buy the slaveholding island of Cuba from Spain. He also describes southern filibustering plots against Latin American domains, such as the aborted designs on Mexico of the colorful Knights of the Golden Circle and the actual invasions of Central America by native Tennessean William Walker. Walker struck a major blow for the expansion of slavery when he legalized it during his occupation of Nicaragua. Most important, May relates how Caribbean plots affected American public opinion and ignited sectional friction in congressional debates. May argues that President-elect Abraham Lincoln might have saved the Union in the winter of 1860-61, had he agreed to last minute concessions facilitating slavery's future expansion towards the tropics. May's fascinating and often surprising account internationalized the causes of the Civil War. It should be read by anyone who wishes to understand the complex reasons why Americans came to blows with each other in 1861. This reprinting features a new preface by the author, which addresses the latest research on the Caribbean question. Robert E. May is professor of history at Purdue University. (shrink)

There is extensive discussion in current Just War literature about the normative principles which should govern the initiation of war (jus ad bellum) and also the conduct of war (jus in bello), but this is the first book to treat the important and difficult issue of justice after the end of war. Larry May examines the normative principles which should govern post-war practices such as reparations, restitution, reconciliation, retribution, rebuilding, proportionality and the Responsibility to Protect. He discusses the emerging international (...) law literature on transitional justice and the problem of moving from a position of war and possible mass atrocity to a position of peace and reconciliation. He questions the Just War tradition, arguing that contingent pacifism is most in keeping with normative principles after war ends. His discussion is richly illustrated with contemporary examples and will be of interest to students of political and legal philosophy, law and military studies. (shrink)

De Feuerbach a Derrida, de la gastronomie au cannibalisme et de la saveur a la terreur, cette etude decline les differentes postures du sujet mangeant.<BR> Plus precisement, et resolument ancre dans un corps place au centre du present volume, c'est d'abord un sujet phagique jouissif qui triomphe dans l'autobiographie gastronomique. Mais l'etude examine egalement les modalites d'apparition d'un sujet dysphorique, emiette, spectralise ou vampirise, aussi bien dans les litteratures de l'eclatement de soi que dans les mises en spectacle des dechirements (...) identitaires de l'art corporel. Les contributions permettent enfin de voir comment la metaphore (auto)phagique, pathologique chez les grands lecteurs, toujours digestive, voire stercoraire, se litterarise dans une quotidiennete diarique recyclee ad nauseam, se redefini philosophiquement dans un rapport circulaire au monde et voit son essence sondee par la philosophie anti-idealiste et postmoderne.<BR> Enrichies de l'apport de disciplines differentes, les AutoBioPhagies aspirent en effet a reunir ce que la tradition occidentale a desuni: les deux fonctions principales de la bouche, celle de la parole et celle de la nourriture.". (shrink)

The burgeoning science of ethics has produced a trend toward pessimism. Ordinary moral thought and action, we’re told, are profoundly influenced by arbitrary factors and ultimately driven by unreasoned feelings. This book counters the current orthodoxy on its own terms by carefully engaging with the empirical literature. The resulting view, optimistic rationalism, shows the pervasive role played by reason, and ultimately defuses sweeping debunking arguments in ethics. The science does suggest that moral knowledge and virtue don’t come easily. However, despite (...) the heavy influence of automatic and unconscious processes that have been shaped by evolutionary pressures, we needn’t reject ordinary moral psychology as fundamentally flawed or in need of serious repair. Reason can be corrupted in ethics just as in other domains, but a special pessimism about morality in particular is unwarranted. Moral judgment and motivation are fundamentally rational enterprises not beholden to the passions. (shrink)

Chapter. 1. Logical. Form. as. a. Level. of. Linguistic. Representation. What is the relation of a sentence's syntactic form to its logical form? This issue has been of central concern in modern inquiry into the semantic properties of natural ...

In defending his interest-relative account of knowledge in Knowledge and Practical Interests (2005), Jason Stanley relies heavily on intuitions about several bank cases. We experimentally test the empirical claims that Stanley seems to make concerning our common-sense intuitions about these bank cases. Additionally, we test the empirical claims that Jonathan Schaffer seems to make in his critique of Stanley. We argue that our data impugn what both Stanley and Schaffer claim our intuitions about such cases are. To account for these (...) results, one must develop a better conception of the connection between a subject's interests and her body of knowledge than those offered by Stanley and Schaffer. (shrink)

Are individuals responsible for the consequences of actions taken by their community? What about their community's inaction or its attitudes? In this innovative book, Larry May departs from the traditional Western view that moral responsibility is limited to the consequences of overt individual action. Drawing on the insights of Arendt, Jaspers, and Sartre, he argues that even when individuals are not direct participants, they share responsibility for various harms perpetrated by their communities.

Recent empirical research seems to show that emotions play a substantial role in moral judgment. Perhaps the most important line of support for this claim focuses on disgust. A number of philosophers and scientists argue that there is adequate evidence showing that disgust significantly influences various moral judgments. And this has been used to support or undermine a range of philosophical theories, such as sentimentalism and deontology. I argue that the existing evidence does not support such arguments. At best it (...) suggests something rather different: that moral judgment can have a minor emotive function, in addition to a substantially descriptive one. (shrink)

I draw on neurobiological evidence to defend the rationalist thesis that moral judgments are essentially dependent on reasoning, not emotions (conceived as distinct from inference). The neuroscience reveals that moral cognition arises from domain-general capacities in the brain for inferring, in particular, the consequences of an agent’s action, the agent’s intent, and the rules or norms relevant to the context. Although these capacities entangle inference and affect, blurring the reason/emotion dichotomy doesn’t preferentially support sentimentalism. The argument requires careful consideration of (...) the empirical evidence (from neuroimaging to psychopathology) and philosophical analysis of the commitments of rationalism versus sentimentalism in ethics. (shrink)

At least since the middle of the twentieth century, philosophers have tended to identify weakness of will with akrasia—i.e. acting, or having a disposition to act, contrary to one‘s judgments about what is best for one to do. However, there has been some recent debate about whether this captures the ordinary notion of weakness of will. Richard Holton (1999, 2009) claims that it doesn’t, while Alfred Mele (2010) argues that, to a certain extent, it does. As Mele recognizes, the question (...) about an ordinary concept here is one apt for empirical investigation. We evaluate Mele’s studies and report some experiments of our own in order to investigate what in the world the ordinary concept of weakness of will is. We conclude that neither Mele nor Holton (previously) was quite right and offer a tentative proposal of our own: the ordinary notion is more like a prototype or cluster concept whose application is affected by a variety of factors. (shrink)