BackgroundCurrently, intensive care medicine strives to define a generally accepted way of dealing with end-of-life decisions, therapy limitation and therapy discontinuation.In 2006 a new advance directive legislation was enacted in Austria. Patients may now document their personal views regarding extension of treatment. The aim of this survey was to explore Austrian intensive care physicians' experiences with and their acceptance of the new advance directive legislation two years after enactment (2008).MethodsUnder the aegis of the OEGARI (Austrian Society of Anaesthesiology, Resuscitation and (...) Intensive Care) an anonymised questionnaire was sent to the medical directors of all intensive care units in Austria. The questions focused on the physicians' experiences regarding advance directives and their level of knowledge about the underlying legislation.ResultsThere were 241 questionnaires sent and 139 were turned, which was a response rate of 58%. About one third of the responders reported having had no experience with advance directives and only 9 directors of intensive care units had dealt with more than 10 advance directives in the previous two years. Life-supporting measures, resuscitation, and mechanical ventilation were the predominantly refused therapies, wishes were mainly expressed concerning pain therapy.ConclusionA response rate of almost 60% proves the great interest of intensive care professionals in making patient-oriented end-of-life decisions. However, as long as patients do not make use of their right of co-determination, the enactment of the new law can be considered only a first important step forward. (shrink)
The following paper suggests a connection between recent developments in the justification of the capitalist system and contemporary European Liberal Arts programs. By looking at Luc Boltanski’s and Eve Chiapello’s study on The New Spirit Of Capitalism and Gilles Deleuze’s term of societies of control we highlight a pivot within Western societies towards flexibility, creativity and self-fulfillment as essential requirements on the job market. We then link this observation to European Liberal Arts programs and ask to what extent the Liberal (...) Arts’ self-understanding, as it appears at European universities, conforms to this new capitalist imperative. Furthermore, we examine how we experienced these claims during our time as Liberal Arts students. (shrink)
After an elementary derivation of Bell's inequality, classical, quantum mechanical, and stronger-than-quantum correlation functions for 2-particle-systems are discussed. Special functions are investigated which give rise to an extreme violation of Bell's inequality by the value of 4. Referring to a specific quantum system it is shown that under certain conditions such an extreme violation would contradict basic laws of physics.
The Peircean semiotic approach to information that we developed in previous papers raises several new questions, and shows both similarities and differences with regard to other accounts of information. We do not intend to present here any exhaustive discussion about the relationships between our account and other approaches to information. Rather, our interest is mainly to address its relationship to ideas about information put forward by Gregory Bateson and Eva Jablonka. We conclude that all these authors offer quite broad concepts (...) of information, but we argue that they are just as broad as they should be, since information is in itself a sweeping concept. Furthermore, all of them suggest a processual approach to information, which departs from the treatment of information as something that is contained in some structure (e.g., in sequences of nucleotides) and moves towards an understanding of information as a process — in terms of our account, a semiotic process, i.e., semiosis. (shrink)
What makes words law? -- How law grows up in a group -- The invention of "because I said so" -- The empty idea of authority -- Ideas that endure -- When should we do what law signals? -- How law works -- Evolution and revolution -- Reading to understand each other -- The life of the law.
Some religious believers have defended themselves from philosophical criticism by arguing that religion, properly understood, makes no ontological claims: they are referred to here, for short, as . In order to make sense of the position of NOC-believers, the article discusses the different senses in which children and adults might plausibly claim to believe in Santa Claus. An adult might believe in Santa, in the sense of choosing to engage in a particular social practice; likewise, the NOC-believer chooses to (...) take part in the social practices of prayer and worship. The comparison is used as a basis for illustrating some of the difficulties with the NOC-believer's position. (shrink)
This paper examines some aspects of the cultural codes implied in the iconography of St Nicholas (Santa Claus). The argument posits the iconography of St Nicholas as a vessel for capturing meanings and accumulating them in the construction of public culture. The discussion begins from the earliest developments of the Christian era and proceeds to contemporary depictions (imagology). The study is conducted on the basis of a representative selection of renditions of Saint Nicholas, including 350 pictures of medieval representations (...) (Western and Eastern Christianity), folk extensions and secular representations and it is theoretically grounded in the Tartu School of semiotics. (shrink)
A Christmas season wouldn’t be complete without the annual complaint that the holiday has become too commercialized and that we need to put Christ back into Christmas, that he is the reason for the season. This gripe is not only misguided but has things backwards – Santa Claus is a better representative of the true spirit of Christmas than Jesus ever was or ever could be. As we will see, Christmas was a commercial enterprise in its very origin. Since (...) it was a Christian sales job from the start, it is rather hypocritical to condemn its current retail qualities. But perhaps such hypocrisy isn’t all that bad. In his book Beyond Good and Evil (1886), the great German philosopher Friedrich Nietzsche inquires into the value of truth and decides that there may be considerable merit in untruth, uncertainty, and ignorance. Nietzsche argues that there is no problem with believing and promulgating fables; the issue is simply which myths are outdated and obsolete, and which ones are socially useful and enhance our lives. I’ll consider Nietzsche’s thoughts on why it was once valuable to believe in God, and why he thinks that is no longer true. Then I’ll argue that the myth of Santa Claus is a finer modern fairy tale, and a truer exemplar of the spirit of Christmas, than the story of Jesus Christ. Santa may be no more real, but he is a more useful fiction. (shrink)
Written for a symposium in the University of San Diego Law School in September 2013 on Laurence Claus, Law’s Evolution and Human Understanding, this article appears in the final issue of volume 52 of the San Diego Law Review. With new illustrations and considerations suggested by the book, the article argues for a number of theses: “Because I/we say so” is never a reasonable ground or formulation of authoritative acts such as enactments or parental or other orders. The moral (...) authority of rule makers is never peremptory in a binary as distinct from presumptive and defeasible sense. Deliberation towards the exercise or acceptance of authority is never primarily a matter of prediction or predictability of action, and is always a matter, rather, of purpose, and of creation by intelligent design than of non-purposive evolution. Those who exercise authority have no right to be obeyed, and the persons with the right correlative to a duty of compliance are those for whose benefit the rule or order was made and/or those who comply with it. The authority to make rules is a responsibility to serve the true interests of a community to which those subject to the rule belong. (shrink)
W NINIEJSZYM opracowaniu analizuję klauzulę dobra wspólnego zawartą w art. 1 Konstytucji Rzeczypospolitej Polskiej z 2 kwietnia 1997 r., zmierzając do uwyraźnienia, w jakim sensie można mówić o jej prawnonaturalnym charakterze (zatem i do zarysowania możliwych znaczeń zwrotu "prawnonaturalny charakter klauzuli dobra wspólnego") oraz do ujawnienia „momentów" prawnonaturalnych, które mogą wchodzić w grę przy interpretacji tej klauzuli.
QUESTION: We would like to begin this discussion of the welfare state and the future of socialism by asking you about several substantive aspects of your work on the limitations of the welfare state. To begin with, why do you often say that late capitalist systems can neither live with nor without the welfare state? Do you consider this to be their fundamental contradiction?OFFE: A short-hand defintion of a contradiciton is that it is a condition in which certain indispensable elements (...) of a social structure cannot be integrated because they are at odds with each other. So to speak, the social structure paralyzes itself because the elements necessary for its survival at the same time render it impossible. (shrink)
For several years now, early cinema historians have developed certain notions that can help us define, in a much broader context, the axes of research in intermedial studies. Even though I’ll be giving it a slightly different importance, the notion I will be borrowing from these historians here is that of the “parameter.” Work by André Gaudreault and Philippe Marion on the emergence of the cinematographic medium relies on the idea that the medium appears as the result of a choice (...) made by the historian. To write the history of any given medium and separate it into periods, one must also select the components “that gathered together as a way of giving ‘birth’ to that medium at.. (shrink)