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John Hardwig [43]John Robert Hardwig [1]
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John Hardwig
University of Tennessee, Knoxville
  1. The Role of Trust in Knowledge.John Hardwig - 1991 - Journal of Philosophy 88 (12):693-708.
  2. Epistemic Dependence.John Hardwig - 1985 - Journal of Philosophy 82 (7):335-349.
    find myself believing all sorts 0f things for which I d0 not possess evidence: that smoking cigarettes causes lung cancer, that my car keeps stalling because the carburetor needs LO be rebuilt, that mass media threaten democracy, that slums cause emotional disorders, that my irregular heart beat is premature ventricular contraction, that students} grades are not correlated with success in the ncmacadcmic world, that nuclear power plants are not safe (enough) . . . The list 0f things I believe, though (...)
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  3. Is There a Duty to Die?John Hardwig - 1997 - Hastings Center Report 27 (2):34-42.
    When Richard Lamm made the statement that old people have a duty to die, it was generally shouted down or ridiculed. The whole idea is just too preposterous to entertain. Or too threatening. In fact, a fairly common argument against legalizing physician-assisted suicide is that if it were legal, some people might somehow get the idea that they have a duty to die. These people could only be the victims of twisted moral reasoning or vicious social pressure. It goes without (...)
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  4.  19
    What About the Family?John Hardwig - 1990 - Hastings Center Report 20 (2):5-10.
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  5.  45
    Evidence, Testimony, and the Problem of Individualism — a Response to Schmitt.John Hardwig - 1988 - Social Epistemology 2 (4):309 – 321.
  6.  94
    What About the Family?John Hardwig - 1990 - Hastings Center Report 20 (2):5.
    We are beginning to recognize that the prevalent ethic of patient autonomy simply will not do. Since demands for health care are virtually unlimited, giving autonomous patients the health care they want will bankrupt our health care system. We can no longer simply buy our way out of difficult questions of justice by expanding the health care pie until there is enough to satisfy the wants and needs of everyone. The requirements of justice and the needs of other patients must (...)
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  7.  57
    Going to Meet Death: The Art of Dying in the Early Part of the Twenty-First Century.John Hardwig - 2009 - Hastings Center Report 39 (4):37-45.
    Better public health and medicine have given us a new kind of death and with it, a new fear – the fear that death will come too late and take too long. The generation that is dying now is largely unprepared for this new kind of death, for traditionally, people have always tried to avoid or postpone death. But if we are to avoid a bad death – too slow and too late – many of us with access to 21st (...)
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  8.  36
    The Stockholder – A Lesson for Business Ethics From Bioethics?John Hardwig - 2010 - Journal of Business Ethics 91 (3):329-341.
    Business ethics – both stockholder and stakeholder theories – makes the same mistake as the one made by the traditional ethics of medicine. The traditional ethics of medicine was a teleological ethics predicated on the assumption that the goal of medicine was to prolong life and promote better health. But, as bioethicists have made plain, these are not the only or even the overriding goals of most patients. Most of us have goals and values that limit our desire for medical (...)
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  9. Is There a Duty to Die?: And Other Essays in Bio-Ethics.John Hardwig - 2000 - Routledge.
    Amid the controversies surrounding physician-assisted suicides, euthanasia, and long-term care for the elderly, a major component in the ethics of medicine is notably absent: the rights and welfare of the survivor's family, for whom serious illness and death can be emotionally and financially devastating. In this collection of eight provocative and timely essays, John Hardwig sets forth his views on the need to replace patient-centered bioethics with family-centered bioethics. Starting with a critique of the awkward language with which philosphers argue (...)
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  10.  42
    Should Women Think in Terms of Rights?John Hardwig - 1984 - Ethics 94 (3):441-455.
    W0mcn’s liberation, it is oftcn said, strikes closer t0 home than othcr forms of human liberation. Although basic shifts in attitudes arc required for thc liberation 0f, for example, workers 0r blacks and othcr ethnic minorities, thcsc types of liberation could bc accomplished without fundamental changes in what we call 0ur “privatc" lives or 0ur personal relationships. The liberation 0f blacks 0r workers is largely an affair 0f public roles and institutions, 21 matter 0f socialjusticc, and it is thus carried (...)
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  11.  10
    Autobiography, Biography, and Narrative Ethics.John Hardwig - 1997 - In Hilde Lindemann (ed.), Stories and Their Limits: Narrative Approaches to Bioethics. Routledge. pp. 50--64.
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  12.  25
    Rural Health Care Ethics: What Assumptions and Attitudes Should Drive the Research?John Hardwig - 2006 - American Journal of Bioethics 6 (2):53 – 54.
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  13. Action From Duty but Not in Accord with Duty.John Hardwig - 1982 - Ethics 93 (2):283-290.
    In thc Foundations, Kant draws a distinction bctwccn action which is in accord with duty and action which is done from the motive of duty. This is 21 famous distinction, of course, and thcrc arc many interesting issues concerning it and its implications for ethical thcory. In this paper, I wish t0 focus on just 0nc noteworthy feature of K2mt’s usc of this distinction. Likc any distinction bctwccn logical compatiblcs, this 0nc yields four logically possible classes of action: (1) actions (...)
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  14.  73
    Dying at the Right Time: Reflections on (Un) Assisted Suicide.John Hardwig - 1997 - In Hugh LaFollette - (ed.), Ethics in Practice. Blackwell.
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  15.  85
    Socrates' Conception of Piety: Teaching the Euthyphro.John Hardwig - 2007 - Teaching Philosophy 30 (3):259-268.
    For Socrates, philosophy is self-examination. If the Euthyphro is still to be philosophy in this sense, it must challenge people living now. This paper offers a reading that does this. First, a better case is made for something like the kind of expertise Euthyphro claims and for his position about piety. Second, Socrates and Euthyphro embody different views about the kind of expertise that would be relevant to discovering and engendering piety. Finally, Socrates’ unorthodox conception of piety is made explicit. (...)
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  16.  19
    The Problem of Proxies with Interests of Their Own.John Hardwig - unknown
    A 78 year old married woman with progressive Alzheimer's disease was admitted to a local hospital with pneumonia and other medical problems. She recognized no one and had been incontinent for about a year. Despite aggressive treatment, the pneumonia failed to resolve and it seemed increasingly likely that this admission was to be for terminal care. The patient's husband (who had been taking care of her in their home) began requesting that the doctors be less aggressive in her treatment and, (...)
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  17.  24
    Men and Abortion Decisions.John Hardwig - 2015 - Hastings Center Report 45 (2):41-45.
    For all their differences, the “pro-choice” and the “pro-life” views of abortion are largely in agreement about one aspect of abortion decisions: where an abortion is morally legitimate, the pregnant woman should be permitted to decide whether or not to have an abortion. But I argue in this paper that if the man who will become the father of the fetus is known, if he believes that he will not be able (or permitted) to simply walk away from his biological (...)
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  18.  10
    A Call/for Discussion.John Hardwig - 2000 - Hastings Center Report 30 (2):28-30.
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  19.  73
    Toward an Ethics of Expertise.John Hardwig - unknown
    Most professions rest on the expertise of their members. Professionals are professionals primarily because they know more than most of us about something of importance to our society or to many members of it. Professionals are given power, respect, prestige, and above average incomes. If professionals are worthy of this status, it is largely because of their special knowledge and the way they use it. And if professionals have special rights and responsibilities, it is also primarily because of the social (...)
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  20.  30
    SUPPORT and the Invisible Family.John Hardwig - 1995 - Hastings Center Report 25 (6):23-25.
  21.  54
    John Hardwig Replies.John Hardwig - 2010 - Hastings Center Report 40 (1).
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  22.  16
    Ownership, Possession, and Consumption: On the Limits of Rational Consumption.John Hardwig - 2015 - Journal of Social Philosophy 46 (3):281-296.
    We need to understand, and on a philosophical level, our consumer mentality. For ours is a consumer society. Yet (pace environmental philosophers) philosophers have had almost nothing to say. This paper is a start toward a normative philosophy of consumption. It explores a distinction which, if viable, has far-reaching implications — the distinction between ownership and what I call “possession.” This distinction marks two different senses in which a good or service can be mine. I argue that an approach to (...)
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  23.  35
    The Uses of Disorder: Personal Identity and City Life, Richard Sennet.Alan Stone & John Hardwig - 1973 - World Futures 13 (3):271-282.
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  24.  7
    Ending Life: Ethics and the Way We Die. [REVIEW]John Hardwig - 2007 - Social Theory and Practice 33 (3):501-507.
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  25.  14
    Families and Futility: Forestalling Demands for Futile Treatment.John Hardwig - 2005 - Journal of Clinical Ethics 16 (4):335.
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  26.  35
    Privacy, Self Knowledge, and the Commune:Toward an Epistemology of the Family.John Hardwig - unknown
    Advocates of communal living often urge that life in a commune provides the framework for a deeper knowledge of other people. I believe this is clearly true and because it is true, communal living is also instrumental in promoting self knowledge. The dialogue that is part of the life of a commune enables one to incorporate the insights of the other members into his understanding of himself and his world.
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  27.  6
    Socrates’ Conception of Piety: Teaching the Euthyphro.John Hardwig - 2007 - Teaching Philosophy 30 (3):259-268.
    For Socrates, philosophy is self-examination. If the Euthyphro is still to be philosophy in this sense, it must challenge people living now. This paper offers a reading that does this. First, a better case is made for something like the kind of expertise Euthyphro claims and for his position about piety. Second, Socrates and Euthyphro embody different views about the kind of expertise that would be relevant to discovering and engendering piety. Finally, Socrates’ unorthodox conception of piety is made explicit. (...)
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  28.  27
    The End Game.John Hardwig - unknown
    To be old is to face the end of life. This is not to say that young people never die. Nor that the old have nothing else to do, no valuable contribution still to make. But after old age comes death. That=s simply a biological fact. It will remain a fact regardless of the medical technologies.
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  29.  31
    Robin Hoods and Good Samaritans: The Role of Patients in Health Care Distribution.John Hardwig - 1987 - Theoretical Medicine and Bioethics 8 (1).
    There are good reasons — both medical and moral — for wanting to redistribute health care resources, and American hospitals and physicians are already involved in the practice of redistribution. However, such redistribution compromises both patient autonomy and the fiduciary relationship essential to medicine. These important values would be most completely preserved by a system in which patients themselves would be the agents of redistribution, by sharing their medical resources. Consequently, we should see whether patients would be willing to share (...)
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  30.  28
    Spiritual Issues at the End of Life: A Call for Discussion.John Hardwig - 2000 - Hastings Center Report 30 (2):28-30.
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  31.  11
    Patient Informed Choice for Altruism.David J. Doukas & John Hardwig - 2014 - Cambridge Quarterly of Healthcare Ethics 23 (4):397-402.
    Respect for persons protects patients regarding their own healthcare decisions. Patient informed choice for altruism is a proposed means for a fully autonomous patient with decisionmaking capacity to limit his or her own treatment for altruistic reasons. An altruistic decision could bond the patient with others at the end of life. We contend that PICA can also be an advance directive option. The proxy, family, and physicians must be reminded that a patient’s altruistic treatment refusal should be respected.
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  32.  10
    Donating Your Health Care Benefits.John Hardwig - 1988 - Hastings Center Report 18 (2):8-9.
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  33.  5
    The Author Replies.John Hardwig - 2015 - Hastings Center Report 45 (4):5-6.
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  34.  14
    Ending Life: Ethics and the Way We Die.John Hardwig - 2007 - Social Theory and Practice 33 (3):501-507.
  35.  6
    Privacy, Self-Knowledge And Pluralistic Communes: An Invitation To The Epistemology Of The Family'.John Hardwig - 1997 - In Hilde Lindemann (ed.), Feminism and Families. Routledge. pp. 105--115.
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  36.  8
    The Achievement of Moral Rationality.John Hardwig - 1973 - Philosophy and Rhetoric 6 (3):171 - 185.
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  37. Chaplain's Role in End of Life Care.Jack F. Bunde & John Hardwig - forthcoming - Hastings Center Report.
     
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  38. Chaplain's Role in End of Life Care.Rev Jack F. Bunde & John Hardwig - 2000 - Hastings Center Report 30 (5):5.
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  39. To Die or Not to Die.Larry R. Churchill, Daniel Callahan, Elizabeth A. Linehan, Anne E. Thal, Frances A. Graves, Alice V. Prendergast, Donald G. Flory & John Hardwig - 1997 - Hastings Center Report 27 (6):4.
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  40. On the Pragmatics of Sharing.Frances A. Graves & John Hardwig - 1989 - Hastings Center Report 19 (3):44.
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  41. An Unbearable Task Reply.John Hardwig - 2010 - Hastings Center Report 40 (1):5-5.
     
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  42. Ls fhere.John Hardwig - 1999 - Bioethics: An Anthology 27 (2).
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  43. Perspective: Spiritual Issues at the End of Life: A Call for Discussion.John Hardwig - 2000 - Hastings Center Report 30 (2):28.
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