Results for 'Heidi Bremer'

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  1.  4
    Theodor Litts Haltung Zum Nationalsozialismus: Unter Besonderer Berücksichtigung Seiner Vorlesungen von 1933 Bis 1937.Heidi Bremer - 2005 - Klinkhardt.
    "Im Gesamtwerk des Pädagogen und Philosophen Theodor Litt (1880-1962) spielt das Verhältnis von Erkenntnis und Verantwortung eine zentrale Rolle.
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  2. The Moral Magic of Consent: Heidi M. Hurd.Heidi M. Hurd - 1996 - Legal Theory 2 (2):121-146.
    We regularly wield powers that, upon close scrutiny, appear remarkably magical. By sheer exercise of will, we bring into existence things that have never existed before. With but a nod, we effect the disappearance of things that have long served as barriers to the actions of others. And, by mere resolve, we generate things that pose significant obstacles to others' exercise of liberty. What is the nature of these things that we create and destroy by our mere decision to do (...)
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  3.  14
    Heidi M. Hurd.Heidi M. Hurd - 2000 - Legal Theory 6 (4):423-455.
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  4.  20
    Serious Ethical Violations in Medicine: A Statistical and Ethical Analysis of 280 Cases in the United States From 2008–2016. [REVIEW]Heidi A. Walsh, Jessica Mozersky, John T. Chibnall, Emily E. Anderson & James M. DuBois - 2019 - American Journal of Bioethics 19 (1):16-34.
    Serious ethical violations in medicine, such as sexual abuse, criminal prescribing of opioids, and unnecessary surgeries, directly harm patients and undermine trust in the profession of medicine. We review the literature on violations in medicine and present an analysis of 280 cases. Nearly all cases involved repeated instances of intentional wrongdoing, by males in nonacademic medical settings, with oversight problems and a selfish motive such as financial gain or sex. More than half of cases involved a wrongdoer with a suspected (...)
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  5.  20
    Futile Cardiopulmonary Resuscitation for the Benefit of Others: An Ethical Analysis.Anders Bremer & Lars Sandman - 2011 - Nursing Ethics 18 (4):495-504.
    It has been reported as an ethical problem within prehospital emergency care that ambulance professionals administer physiologically futile cardiopulmonary resuscitation (CPR) to patients having suffered cardiac arrest to benefit significant others. At the same time it is argued that, under certain circumstances, this is an acceptable moral practice by signalling that everything possible has been done, and enabling the grief of significant others to be properly addressed. Even more general moral reasons have been used to morally legitimize the use of (...)
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  6.  4
    Ireneusz Ziemiński, Tod, Unsterblichkeit, Sinn des Lebens. Existentielle Dimension der Philosophie von Ludwig Wittgenstein [Śmierć, niesmiertelność, sens życia. Egzystencjalny wymiarfilozofii Ludwiga Wittgensteina] by Józef Bremer.Józef Bremer - 2008 - Forum Philosophicum: International Journal for Philosophy 13 (1):154-157.
  7. Proper Names and Their Fictional Uses.Heidi Tiedke - 2011 - Australasian Journal of Philosophy 89 (4):707 - 726.
    Fictional names present unique challenges for semantic theories of proper names, challenges strong enough to warrant an account of names different from the standard treatment. The theory developed in this paper is motivated by a puzzle that depends on four assumptions: our intuitive assessment of the truth values of certain sentences, the most straightforward treatment of their syntactic structure, semantic compositionality, and metaphysical scruples strong enough to rule out fictional entities, at least. It is shown that these four assumptions, taken (...)
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  8.  24
    Relational Autonomy in the Care of the Vulnerable: Health Care Professionals’ Reasoning in Moral Case Deliberation.Kaja Heidenreich, Anders Bremer, Lars Johan Materstvedt, Ulf Tidefelt & Mia Svantesson - 2018 - Medicine, Health Care and Philosophy 21 (4):467-477.
    In Moral Case Deliberation, healthcare professionals discuss ethically difficult patient situations in their daily practice. There is a lack of knowledge regarding the content of MCD and there is a need to shed light on this ethical reflection in the midst of clinical practice. Thus, the aim of the study was to describe the content of healthcare professionals’ moral reasoning during MCD. The design was qualitative and descriptive, and data consisted of 22 audio-recorded inter-professional MCDs, analysed with content analysis. The (...)
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  9.  32
    Studying Morality Within the African Context: A Model of Moral Analysis and Construction.Heidi Verhoef & Claudine Michel - 1997 - Journal of Moral Education 26 (4):389-407.
    Abstract For centuries researchers have studied the universality of matters of ethics and morality. Now, the challenge is to make theoretical contributions which account not only for the universals, but also for the life conditions and cultural circumstances of various people in different societies. This paper attempts to capture the essence of morality and ethics in the African context and to elucidate forms of moral wisdom and behaviour grounded in the web of the African community.
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  10. Information and Information Flow.Manuel Bremer & Daniel Cohnitz - 2004 - De Gruyter.
    This book is conceived as an introductory text into the theory of syntactic and semantic information, and information flow.
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  11.  24
    How Global is the Global Compact?Jennifer Ann Bremer - 2008 - Business Ethics 17 (3):227–244.
    Launched by the United Nations in 2000, the Global Compact (GC) promotes private sector compliance with 10 basic principles covering human rights, labour standards, the environment, and anti-corruption. Its sponsors aim to establish a global corporate social responsibility (CSR) network based on a pledge to observe the 10 principles adopted by companies across the range of company size and regional origin, backed by a modest reporting system and collaborative programmes. The author analyzes the GC's progress toward building a global network (...)
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  12. The Mad, the Bad, and the Psychopath.Heidi L. Maibom - 2008 - Neuroethics 1 (3):167-184.
    It is common for philosophers to argue that psychopaths are not morally responsible because they lack some of the essential capacities for morality. In legal terms, they are criminally insane. Typically, however, the insanity defense is not available to psychopaths. The primary reason is that they appear to have the knowledge and understanding required under the M’Naghten Rules. However, it has been argued that what is required for moral and legal responsibility is ‘deep’ moral understanding, something that psychopaths do not (...)
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  13. Ethics, Pandemics, and the Duty to Treat.Heidi Malm, Thomas May, Leslie P. Francis, Saad B. Omer, Daniel A. Salmon & Robert Hood - 2008 - 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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  14. What Can Philosophers Learn From Psychopathy?Heidi L. Maibom - 2018 - European Journal of Analytic Philosophy 14 (1):63-78.
    Many spectacular claims about psychopaths are circulated. This contribution aims at providing the reader with the more complex reality of the phenomenon (or phenomena), and to point to issues of particular interest to philosophers working in moral psychology and moral theory. I first discuss the current evidence regarding psychopaths’ deficient empathy and decision-making skills. I then explore what difference it makes to our thinking whether we regard their deficit dimensionally (as involving abilities that are on or off) and whether we (...)
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  15. The Routledge Handbook of Philosophy of Empathy.Heidi Maibom (ed.) - 2017 - Routledge.
    Empathy plays a central role in the history and contemporary study of ethics, interpersonal understanding, and the emotions, yet until now has been relatively underexplored. _The Routledge Handbook of Philosophy of Empathy_ is an outstanding reference source to the key topics, problems and debates in this exciting field and is the first collection of its kind. Comprising over thirty chapters by a team of international contributors, the _Handbook_ is divided into six parts: Core issues History of empathy Empathy and understanding (...)
     
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  16. Moral Unreason: The Case of Psychopathy.Heidi Lene Maibom - 2005 - Mind and Language 20 (2):237-57.
    Psychopaths are renowned for their immoral behavior. They are ideal candidates for testing the empirical plausibility of moral theories. Many think the source of their immorality is their emotional deficits. Psychopaths experience no guilt or remorse, feel no empathy, and appear to be perfectly rational. If this is true, sentimentalism is supported over rationalism. Here, I examine the nature of psychopathic practical reason and argue that it is impaired. The relevance to morality is discussed. I conclude that rationalists can explain (...)
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  17.  75
    Scientific and Lay Communities: Earning Epistemic Trust Through Knowledge Sharing.Heidi E. Grasswick - 2010 - Synthese 177 (3):387-409.
    Feminist philosophers of science have been prominent amongst social epistemologists who draw attention to communal aspects of knowing. As part of this work, I focus on the need to examine the relations between scientific communities and lay communities, particularly marginalized communities, for understanding the epistemic merit of scientific practices. I draw on Naomi Scheman's argument (2001) that science earns epistemic merit by rationally grounding trust across social locations. Following this view, more turns out to be relevant to epistemic assessment than (...)
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  18.  28
    The Hohfeldian Analysis of Rights.Heidi M. Hurd & Michael S. Moore - 2018 - American Journal of Jurisprudence 63 (2):295-354.
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  19.  3
    Pox Parties for Grannies? Chickenpox, Exogenous Boosting, and Harmful Injustices.Heidi Malm & Mark Christopher Navin - 2020 - American Journal of Bioethics 20 (9):45-57.
    Some societies tolerate or encourage high levels of chickenpox infection among children to reduce rates of shingles among older adults. This tradeoff is unethical. The varicella zoster virus...
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  20. Empathy and Morality.Heidi L. Maibom (ed.) - 2014 - Oup Usa.
    This volume contains twelve original papers about the importance of empathy and sympathy to morality, with perspectives from philosophy, psychology, psychiatry, anthropology, and neuroscience.
     
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  21.  12
    Ambulance Nurses’ Experiences of Patient Relationships in Urgent and Emergency Situations: A Qualitative Exploration.Cecilia Svensson, Anders Bremer & Mats Holmberg - 2019 - Clinical Ethics 14 (2):70-79.
    Background The ambulance service provides emergency care to meet the patient’s medical and nursing needs. Based on professional nursing values, this should be done within a caring relationship with a holistic approach as the opposite would risk suffering related to disengagement from the patient’s emotional and existential needs. However, knowledge is sparse on how ambulance personnel can meet caring needs and avoid suffering, particularly in conjunction with urgent and emergency situations. Aim The aim of the study was to explore ambulance (...)
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  22. Individuals-in-Communities: The Search for a Feminist Model of Epistemic Subjects.Heidi E. Grasswick - 2004 - Hypatia 19 (3):85-120.
    : Feminist epistemologists have found the atomistic view of knowers provided by classical epistemology woefully inadequate. An obvious alternative for feminists is Lynn Hankinson Nelson's suggestion that it is communities that know. However, I argue that Nelson's view is problematic for feminists, and I offer instead a conception of knowers as "individuals-in-communities." This conception is preferable, given the premises and goals of feminist epistemologists, because it emphasizes the relations between knowers and their communities and the relevance of these relations for (...)
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  23. Is There an Analytic Limit of Genuine Modal Realism?Manuel Bremer - 2003 - Mind 112 (445):79-82.
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  24.  79
    Mind in Everyday Life and Cognitive Science.Heidi Lene Maibom - 2003 - Mind 112 (447):493-496.
  25. The Mindreader and the Scientist.Heidi Maibom - 2003 - Mind and Language 18 (3):296-315.
    Among theory theorists, it is commonly thought that folk psychological theory is tacitly known. However, folk psychological knowledge has none of the central features of tacit knowledge. But if it is ordinary knowledge, why is it that we have difficulties expressing anything but a handful of folk psychological generalisations? The reason is that our knowledge is of theoretical models and hypotheses, not of universal generalisations. Adopting this alternative view of (scientific) theories, we come to see that, given time and reflection, (...)
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  26. Social Systems.Heidi L. Maibom - 2007 - Philosophical Psychology 20 (5):557 – 578.
    It used to be thought that folk psychology is the only game in town. Focusing merely on what people do will not allow you to predict what they are likely to do next. For that, you must consider their beliefs, desires, intentions, etc. Recent evidence from developmental psychology and fMRI studies indicates that this conclusion was premature. We parse motion in an environment as behavior of a particular type, and behavior thus construed can feature in systematizations that we know. Building (...)
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  27.  24
    The Descent of Shame1.Heidi L. Maibom - 2010 - Philosophy and Phenomenological Research 80 (3):566-594.
    Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different (...)
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  28.  71
    To Treat a Psychopath.Heidi L. Maibom - 2014 - Theoretical Medicine and Bioethics 35 (1):31-42.
    Some people are now quite optimistic about the possibility of treating psychopathy with drugs that directly modulate brain function. I argue that this optimism is misplaced. Psychopathy is a global disorder in an individual’s worldview, including his social and moral outlook. Because of the unity of this Weltanschauung, it is unlikely to be treatable in a piecemeal fashion. Recent neuroscientific methods do not give us much hope that we can replace, in a wholesale manner, problematic views of the world with (...)
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  29.  66
    Can an Sme Become a Global Corporate Citizen? Evidence From a Case Study.Heidi Weltzien Hoivivonk & Domènec Melé - 2009 - Journal of Business Ethics 88 (S3):551-563.
    Global Corporate Citizenship (GCC) continues to become increasingly popular in large corporations. However, this concept has rarely been considered in small and medium size enterprises (SMEs). A case study of a Norwegian clothing company illustrates how GCC can be also applied to small companies. This case study also shows that SMEs can be very innovative in exercising corporate citizenship, without necessarily following the patterns of large multinational companies. The company studied engages as partner in some voluntary labor initiatives promoted by (...)
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  30. The Descent of Shame.Heidi L. Maibom - 2010 - Philosophy and Phenomenological Research 80 (3):566 - 594.
    Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different (...)
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  31. Feeling for Others: Empathy, Sympathy, and Morality.Heidi L. Maibom - 2009 - Inquiry: An Interdisciplinary Journal of Philosophy 52 (5):483-499.
    An increasingly popular suggestion is that empathy and/or sympathy plays a foundational role in understanding harm norms and being motivated by them. In this paper, I argue these emotions play a rather more moderate role in harms norms than we are often led to believe. Evidence from people with frontal lobe damage suggests that neither empathy, nor sympathy is necessary for the understanding of such norms. Furthermore, people's understanding of why it is wrong to harm varies and is by no (...)
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  32.  68
    Do Logical Truths Carry Information?Manuel E. Bremer - 2003 - Minds and Machines 13 (4):567-575.
    The paper deals with the question whether logical truth carry information. On the one hand it seems that we gain new information by drawing inferences or arriving at some theorems. On the other hand the formal accounts of information and information content which are most widely known today say that logical truth carry no information at all. The latter is shown by considering these accounts. Then several ways to deal with the dilemma are distinguished, especially syntactic and ontological solutions. A (...)
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  33.  49
    In Defence of (Model) Theory Theory.Heidi Maibom - 2009 - Journal of Consciousness Studies 16 (6-8):6-8.
    In this paper, I present a version of theory theory, so-called model theory, according to which theories are families of models, which represent real-world phenomena when combined with relevant hypotheses, best interpreted in terms of know-how. This form of theory theory has a number of advantages over traditional forms, and is not subject to some recent charges coming from narrativity theory. Most importantly, practice is central to model theory. Practice matters because folk psychological knowledge is knowledge of the world only (...)
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  34.  41
    Understanding Epistemic Trust Injustices and Their Harms.Heidi Grasswick - 2018 - Royal Institute of Philosophy Supplement 84:69-91.
    Much of the literature concerning epistemic injustice has focused on the variety of harms done to socially marginalized persons in their capacities as potentialcontributorsto knowledge projects. However, in order to understand the full implications of the social nature of knowing, we must confront the circulation of knowledge and the capacity of epistemic agents to take up knowledge produced by others and make use of it. I argue that members of socially marginalized lay communities can sufferepistemic trust injusticeswhen potentially powerful forms (...)
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  35.  14
    Ethical Values in Emergency Medical Services.A. Bremer, M. J. Herrera, C. Axelsson, D. B. Marti, L. Sandman & G. L. Casali - 2015 - Nursing Ethics 22 (8):928-942.
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  36.  13
    Moral Unreason: The Case of Psychopathy.Heidi L. Maibom - 2005 - Mind and Language 20 (2):237-257.
    : Psychopaths are renowned for their immoral behavior. They are ideal candidates for testing the empirical plausibility of moral theories. Many think the source of their immorality is their emotional deficits. Psychopaths experience no guilt or remorse, feel no empathy, and appear to be perfectly rational. If this is true, sentimentalism is supported over rationalism. Here, I examine the nature of psychopathic practical reason and argue that it is impaired. The relevance to morality is discussed. I conclude that rationalists can (...)
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  37.  29
    Becoming a Moral Child: The Socialization of Shame Among Young Chinese Children.Heidi Fung - 1999 - Ethos: Journal of the Society for Psychological Anthropology 27 (2):180-209.
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  38. Feminist Epistemology and Philosophy of Science: Power in Knowledge.Heidi Grasswick - 2011 - Springer.
  39.  4
    Talking at Cross Purposes: Why We Shouldn’T Re-Establish the Relationship Between Theological and Secular Bioethics.Heidi Matisonn - 2020 - American Journal of Bioethics 20 (12):45-47.
    “The discipline of theological bioethics is in trouble.” So wrote Charles Camosy in November 2014, claiming that “Today’s centers of power in academic and clinical bioethics (at least in the develo...
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  40. Varieties of Finitism.Manuel Bremer - 2007 - Metaphysica 8 (2):131-148.
    I consider here several versions of finitism or conceptions that try to work around postulating sets of infinite size. Restricting oneself to the so-called potential infinite seems to rest either on temporal readings of infinity (or infinite series) or on anti-realistic background assumptions. Both these motivations may be considered problematic. Quine’s virtual set theory points out where strong assumptions of infinity enter into number theory, but is implicitly committed to infinity anyway. The approaches centring on the indefinitely large and the (...)
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  41.  97
    Feminist Social Epistemology.Heidi Grasswick - 2006 - Stanford Encyclopedia of Philosophy.
  42.  13
    UTx With Deceased Donors Also Places Risks and Burdens on Third Parties.Heidi Mertes & Kristof Van Assche - 2018 - American Journal of Bioethics 18 (7):22-24.
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  43.  45
    Psychopathy: Morally Incapacitated Persons.Heidi Maibom - 2017 - In Thomas Schramme & Steven Edwards (eds.), Handbook of the Philosophy of Medicine. Dordrecht: Springer. pp. 1109-1129.
    After describing the disorder of psychopathy, I examine the theories and the evidence concerning the psychopaths’ deficient moral capacities. I first examine whether or not psychopaths can pass tests of moral knowledge. Most of the evidence suggests that they can. If there is a lack of moral understanding, then it has to be due to an incapacity that affects not their declarative knowledge of moral norms, but their deeper understanding of them. I then examine two suggestions: it is their deficient (...)
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  44.  7
    Becoming a Moral Child: The Socialization of Shame Among Young Chinese Children.Heidi Fung - 1999 - Ethos: Journal of the Society for Psychological Anthropology 27 (2):180-209.
  45.  40
    Hope as Grounds for Forgiveness.Heidi Chamberlin Giannini - 2017 - Journal of Religious Ethics 45 (1):58-82.
    It is widely assumed that Christianity enjoins its followers to practice universal, unconditional forgiveness. But universal, unconditional forgiveness is regarded by many as morally problematic. Some Christian scholars have denied that Christianity in fact requires universal, unconditional forgiveness, but I believe they are mistaken. In this essay, I show two things: that Christianity does enjoin universal, unconditional forgiveness of a certain sort, and that Christians, and perhaps other theists, are always justified in exercising unconditional forgiveness. Though most philosophers treat forgiveness (...)
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  46.  94
    Restall and Beall on Logical Pluralism: A Critique.Manuel Bremer - 2014 - Erkenntnis 79 (S2):293-299.
    With their book Logical Pluralism, Jc Beall and Greg Restall have elaborated on their previous statements on logical pluralism. Their view of logical pluralism is centred on ways of understanding logical consequence. The essay tries to come to grips with their doctrine of logical pluralism by highlighting some points that might be made clearer, and questioning the force of some of Beall’s and Restall’s central arguments. In that connection seven problems for their approach are put forth: (1) The Informal Common (...)
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  47.  99
    Why and How to Be a Dialetheist.Manuel Bremer - 2008 - Studia Philosophica Estonica 1 (2):208-227.
    In the first part the paper rehearses the main arguments why to be a dialetheist (i.e. why to assume that some contradictions are true). Dialetheism, however, has been criticised as irrational or self-refutating. Therefore the second part of the paper outlines one way to make dialetheism rational assertable. True contradictions turn out to be both believable and assertable. The argument proceeds by setting out basic principles of assertion and denial, and employing bivalent truth value operators.
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  48. The Presence of Others.Heidi Lene Maibom - 2007 - Philosophical Studies 132 (2):161-190.
    Hybrid accounts of folk psychology maintain that we sometimes theorize and sometimes simulate in order to understand others. An important question is why this is the case. In this paper, I present a view according to which simulation, but not theory, plays a central role in empathy. In contrast to others taking a similar approach to simulation, I do not focus on empathy’s cognitive aspect, but stress its affective-motivational one. Simulating others’ emotions usually engages our motivations altruistically. By vicariously feeling (...)
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  49.  9
    Ethical End-of-Life Palliative Care: Response to Riisfeldt.Heidi Giebel - 2020 - Journal of Medical Ethics 46 (1):51-52.
    In a recent article, 1 Riisfeldt attempts to show that the principle of double effect is unsound as an ethical principle and problematic in its application to palliative opioid and sedative use in end-of-life care. Specifically, he claims that routine, non-lethal opioid and sedative administration may be “intrinsically bad” by PDE’s standards, continuous deep palliative sedation should be treated as a bad effect akin to death for purposes of PDE, PDE cannot coherently be applied in cases where death “indirectly” furthers (...)
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  50.  15
    Military Metaphors and Their Contribution to the Problems of Overdiagnosis and Overtreatment in the “War” Against Cancer.Heidi Malm - 2016 - American Journal of Bioethics 16 (10):19-21.
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