This article is an exploration of the ways in which maternal subjectivity is negotiated and defined in the context of the act or process of giving birth. As such, it is offered as a contribution to and discussion of recent feminist evaluation of childbirth management systems. Written from the partial perspective of my own experiences of pregnant and maternal embodiment, the article considers whether the ethic of the birth plan is a satisfactory representation of consumer needs and participation in contemporary (...) maternity care. By way of a selective personal account of various models of consumer-orientated and woman-centred childbirth management services that exist in Australia and New Zealand, I draw on ideas from feminist theories of corporeality and the dialogical tradition of social thought in order to rethink the ethical encounter between the labouring woman or consumer and her care provider or practitioner. (shrink)

Here, Rhonda Martens offers the first extended study of Kepler's philosophical views and shows how those views helped him construct and justify the new astronomy.

John Hartley opens his short history of cultural studies by evoking a sense of the contested nature of the field in the contemporary moment and the intense debates about its objects, scope, methods, and goals: “Even within intellectual communities and academic institutions, there is little agreement about what counts as cultural studies, either as a critical practice or an institutional apparatus. On the contrary, the field is riven by fundamental disagreements about what cultural studies is for, in whose interests it (...) is done, what theories, methods and objects of study are proper to it, and where to set its limits” (1). (shrink)

The NHS differs from a private business in not aiming at profits and in being obliged to provide only the single product of health care. How radically does this affect the requirement to be “business‐like” and adopt business values? Dr Draper is Lecturer in Biomedical Ethics at The Medical School, The University of Birmingham, Birmingham B15 2TT. She wishes to thank Tom Sorell for his comments on the first draft of this article.

Jesus’ quotation of Psalm 82:6, ‘I said, You are gods’, a riposte to the accusation that he had blasphemed by making himself equal to God, has attracted considerable attention. The latest suggestion by Jerome H. Neyrey rightly insists that any solution to the problem should take account of the internal logic of the Psalm and argues that it derives from or prefigures a rabbinic Midrash on the Psalm which refers it to the restoration of the immortality lost by Adam to (...) Israel at the giving of the Torah on Sinai. This immortality was then lost again because of the sin of the golden calf. Whilst agreeing that the Psalm is interpreted in the context of the giving of the Torah on Sinai, this article argues that its reference is directed towards Moses on Sinai rather than Israel in general. This accords with the interpretation of Philo and Josephus and other sources much earlier than the Mekkilta de Rabbi Ishmael that Moses is rightly called a god and is assumed to heaven in glory without dying. Rather than deny this attribution of divine features to Moses due to his reception of the Torah on Sinai, John argues that the Torah was received from the hands of Jesus as the Logos. Therefore, Moses’s derivative divine features simply confirm the true divinity of the Logos as the expression of the Father. Moses could be called a god because he knew Jesus as Logos and wrote about him (5:45–5:47), but he sinned and died like any mortal. The corollary is that Moses and his disciples lost their status and died like any mortal, whilst the disciples of Jesus who are ‘taught by God’ and believe in the Incarnate Logos (6:45), have not only seen the glory denied to Moses but are born from above to become divinised as tekna theou (1:12) and do not die. (shrink)

What kinds of contributions can sociologists make to debates about ethics? What makes sociological investigation of morality and ethical issues distinct from philosophical concerns? Is there a place for a separate subfield within the discipline of sociology that deals specifically with questions of ethics and morality? This book places these questions on the sociological agenda. The first part of the book addresses the 'ethical turn' in sociology, and includes chapters on defining ethics and morality, lay understandings of ethics, sociological accounts (...) of moral life, and the relation of sociology to bioethics. These chapters examine alternative conceptions to mainstream discussions regarding embodiment and ethics. The book provides insight into both recent debates in the humanities and social sciences about the circulation and transfer of bodily fluids, tissues, and organs, and the gift-exchange, reciprocity practices, and institutions that make these body economies possible. (shrink)

In Aotearoa/new Zealand, organ donation and transplantation rates for Māori and non-Māori differ. This article outlines why this is so, and why some groups may be reticent about or object to organ donation and transplantation. In order to do this, I draw on the conceptual and methodological lens of phenomenology and apply what Van Manen calls the existential themes of lived body (corporeality), lived space (spatiality), lived time (temporality) and lived other (relationality and communality) to a discussion of the cultural (...) values and spiritual beliefs of Māori around tissue donation. Specifically, the aim of the article is to encourage non-Māori, who will already be aware that diverse cultural traditions transmit different beliefs about organ donation and transplantation, to recognize the existence of a deeper understanding of what this difference may mean for people on a felt level and how it might impact on lived experience. (shrink)

The authors explore the changing dynamics of gendered familial caregiving in urban China within the context of economic reforms and the continued cultural influence of xiao. Data collected in China through interviews with 110 familial caregivers were used to examine cultural and structural influences on the caregiving behavior of adult children. Results from multiple regression analyses provide evidence of a gendered division of parental care tasks, a decline in the patrilocal tradition of caregiving, and a strong social pressure that influences (...) caregiving behavior. Structural factors linked to caregiving performance included family size, lack of pensions for elders, and caregivers’ employment status and income. Findings portend deleterious effects for the women who are now caregivers as they are likely to live longer but be more financially dependent and have fewer children available to help them. (shrink)

The February 2004 release of Mel Gibson’s The Passion of the Christ is a major cultural event. Receiving a tremendous amount of advance publicity due to claims of its anti-Semitism and adulatory responses by conservative Christians who were the first to see it, the film achieved more buzz before its release than any recent film in our memory.1 Gibson himself helped orchestrate the publicity with selective showings of The Passion and strategic appearances on TV shows where he came off as (...) something of a Hollywood eccentric, albeit one who was only too happy to admit to his past sins and to claim that he had achieved “salvation” through his adherence to Christianity. His film, he insisted, would be testament to the truth of Christ and how Christ died so that sinners like Gibson could be saved and enjoy eternal life. (shrink)

This paper discusses the views of 17 healthcare practitioners involved with transplantation on the ethics of live liver donations . Donations between emotionally related donor and recipients increased the acceptability of an LLD compared with those between strangers. Most healthcare professionals disapproved of altruistic stranger donations, considering them to entail an unacceptable degree of risk taking. Participants tended to emphasise the need to balance the harms of proceeding against those of not proceeding, rather than calculating the harm-to-benefits ratio of donor (...) versus recipient. Participants’ views suggested that a complex process of negotiation is required, which respects the autonomy of donor, recipient and HCP. Although they considered that, of the three, donor autonomy is of primary importance, they also placed considerable weight on their own autonomy. Our participants suggest that their opinions about acceptable risk taking were more objective than those of the recipient or donor and were therefore given greater weight. However, it was clear that more subjective values were also influential. Processes used in live kidney donation were thought to be a good model for LLD, but our participants stressed that there is a danger that patients may underestimate the risks involved in LLD if it is too closely associated with LKD. (shrink)

The NHS differs from a private business in not aiming at profits and in being obliged to provide only the single product of health care. How radically does this affect the requirement to be “business‐like” and adopt business values? Dr Draper is Lecturer in Biomedical Ethics at The Medical School, The University of Birmingham, Birmingham B15 2TT. She wishes to thank Tom Sorell for his comments on the first draft of this article.

The NHS differs from a private business in not aiming at profits and in being obliged to provide only the single product of health care. How radically does this affect the requirement to be “business‐like” and adopt business values? Dr Draper is Lecturer in Biomedical Ethics at The Medical School, The University of Birmingham, Birmingham B15 2TT. She wishes to thank Tom Sorell for his comments on the first draft of this article.

Much of the human enhancement literature focuses on the ethical, social, and political challenges we are likely to face in the future. I will focus instead on whether we can make decisions to modify ourselves that are known to be likely to satisfy our preferences. It seems plausible to suppose that, if a subject is deciding whether to select a reasonably safe and morally unproblematic enhancement, the decision will be an easy one. The subject will simply figure out her preferences (...) and decide accordingly. The problem, however, is that there is substantial evidence that we are not very good at predicting what will satisfy our preferences. This is a general problem that applies to many different types of decisions, but I argue that there are additional complications when it comes to making decisions about enhancing ourselves. These arise not only for people interested in selecting enhancements but also for people who choose to abstain. (shrink)

COVID-19 continues to dominate 2020 and is likely to be a feature of our lives for some time to come. Given this, how should health systems respond ethically to the persistent challenges of responding to the ongoing impact of the pandemic? Relatedly, what ethical values should underpin the resetting of health services after the initial wave, knowing that local spikes and further waves now seem inevitable? In this editorial, we outline some of the ethical challenges confronting those running health services (...) as they try to resume non-COVID-related services, and the downstream ethical implications these have for healthcare professionals’ day-to-day decision making. This is a phase of recovery, resumption and renewal; a form of reset for health services.1 This reset phase will define the ‘new normal' for healthcare delivery, and it offers an opportunity to reimagine and change services for the better. There are difficulties, however, healthcare systems are already weakened by austerity and the first wave of COVID-19 and remain under stress as the pandemic continues. The reset period is operating alongside, rather than at the end, of the pandemic and this creates difficult ethical choices. ### Balancing the greater good with individual care Pandemics—and public health emergencies more generally—reinforce approaches to ethics that emphasise or derive from the interests of communities, rather than those grounded in the claims of the autonomous individual. The response has been to draw on more public health focused ethics, ‘if demand outstrips the ability to deliver to existing standards, more strictly utilitarian considerations will have to be applied, and decisions about how to meet the individual's need will give way to decisions about how to maximise overall benefit’.2 Alongside this, effective …. (shrink)

Set in the minimalist abode of a sparsely furnished hotel room, Awaiting Oblivion narrates the encounter between a man and a woman, anonymously known as Il and Elle, respectively. The plot revolves around their relationship, the nature of which is the concern of their dialogue. Their dialogue intermittently emerges through a narrative voice that is, however, infused with the very same confusion and vacillation as is their own speech. The man and woman are caught in an undulating relation of attraction (...) and repulsion, as they endeavour to rediscover the desire they once felt for one another. The themes of waiting and forgetting are manifested within the plot in their vain efforts to remember a past event whilst, paradoxically, simultaneously awaiting the event’s recurrence. This event constitutes their first encounter, the memory of which will affect their future relationship. However, each person has his own perception of how this initial encounter had transpired, the memory of which is constantly being revised, over time. The couple engage in lengthy conversations in their attempts to overcome this discrepancy. First, Il expresses his perception of the event. Sensing problematic elements in his account, Elle recounts her version of how things had transpired, while Il attempts accurately to transcribe her words. With time, Il and Elle are able to arrive at a mutually balanced view of the event. Ironically, it is through waiting and forgetting that they are able to arrive at this point. (shrink)

What is initially striking about Alfred Schutz’s phenomenological account of the musical experience, which encompasses both the performance and reception of music, is his apparent dismissal of the corporeal and spatial aspects of that experience. The paper argues that this is largely a product of his wider understanding of temporality wherein the mind and time are privileged over the body and space, respectively. While acknowledging that Schutz’s explicit or stated view is that the body and space are relatively insignificant to (...) his account, the paper reveals how they actually feature significantly in the latter, but in ways that remain largely implicit. First, the analysis demonstrates that the mental and temporal aspects of Schutz’s phenomenology of the musical experience cannot be considered independently of their interrelations with the equally important, albeit under-examined, corporeal, and spatial aspects. Concepts from Nietzsche’s early aesthetics are recruited to fulfil this task. Second, the analysis challenges Schutz’s dismissal of space in his theory of music perception. Lastly, it reveals the crucial, yet implicit, role of the body and space in his key examination of the intersubjective phenomenon he terms “making music together”. By presenting the above arguments, the paper aims to draw out the implicit dimensions of Schutz’s phenomenology of music and thereby enrich his influential account. (shrink)

We created Justice: The Game, an educational, role-immersion game designed to be used in philosophy courses. We seek to describe Justice in sufficent detail so that it is understandable to readers not already familiar with role-immersion pedagogy. We hope some instructors will be sufficiently interested in using the game. In addition to describing the game we also evaluate it, thereby highlighting the pedagogical potential of role-immersion games designed to teach political philosophy. We analyze the game by drawing on our observations (...) as designers and playtesters of Justice, along with feedback from students obtained in focus-groups conducted shortly after playtesting ended. We present evidence that Justice, compared to conventional instructional methods alone, plausibly enhances student learning of philosophical skills and content by requiring them to practice those skills and put their content-area knowledge to use in a highly-motivating and engaging context. (shrink)

Kepler, the father of modern physical astronomy, believed that the world is ordered by Archetypes . As quaint as this may seem, I argue that Kepler's archetypes provided methodological and epistemological solutions to problems in physical astronomy acknowledged during his time. ;Kepler used the assumption of a harmony between the archetypal and physical world to argue for the legitimacy of certain methodological innovations. The main difficulty facing astronomers at that time was the availability of observationally equivalent competing astronomical hypotheses. Kepler's (...) solution was to argue that the hypotheses could be distinguished between by proper testing and by bringing in considerations from other disciplines, especially physics. Kepler's account of the proper testing of hypotheses, though modern in appearance, was grounded in his archetypal cosmology. The use of physics in astronomy, also a modern innovation, was not considered to be methodologically sound during Kepler's time unless certain conditions were met. Under Kepler's archetypal cosmology these conditions were met, thereby legitimating the use of physics in astronomy. ;Kepler's archetypes play another role in his physical astronomy. The Aristotelian account of physics still dominant was qualitative in character. The use of mathematical physics was acceptable if it was grounded in qualitative theory, which Kepler was unable to fully provide. I argue that Kepler's archetypal cosmology enabled him to overcome this conceptual barrier. While Kepler agreed with Aristotle that mathematics is unable to reveal anything about physical causes, he believed that the archetypes are not limited in this manner. For Kepler, God's only reason for creating physical powers was to instantiate the archetypes; hence a study of archetypes can provide information about physical causes. When Kepler was unable to attach mathematical models to qualitative physical theory, he attached them to archetypal models, thereby legitimating their use in physics. ;Kepler's archetypes are no longer scientifically significant. At the time, however, they functioned to break down some of the conceptual barriers to his new physical astronomy. As a result, understanding Kepler's archetypes is of paramount importance for understanding his role in the scientific revolution of the sixteenth and seventeenth centuries. (shrink)

Many feminist sociologists would agree that most breastfeeding research to date has been primarily undertaken from the perspective of medical and public health discourses. While there is evidence of a shift in research on breastfeeding to qualitative studies that focus on the lived experiences of breastfeeding women, this article addresses a number of concerns remaining in the literature surrounding breastfeeding. First, it questions the absence of breastfeeding as a legitimate philosophical topic, and, as a corollary, the invisibility of breastfeeding women (...) as moral or ethical subjects. Second, by drawing on Michel Foucault's account of ethics and Judith Butler's notion of performativity, it is suggested that breastfeeding is best conceptualized as a gendered and embodied ethical practice rather than an aspect of one's being. Finally, this materialist approach to theorizing breastfeeding is discussed in relation to the Lucy Lawless poster that was released in Aotearoa New Zealand to launch World Breastfeeding Week in August 2002. (shrink)

This article is designed to explore ideas in the recent sociology of morality about the conjunction of ethics and embodiment in everyday life. While it draws on an interpretation of the ethical encounter as a relation of moral proximity, it extends this conception of ethics beyond the dyad to include a discussion of gift giving and generosity in the present context. This is done in order to analyse a concrete empirical event in terms of the web of moral and social (...) codes that inform it. The event in question is a well-known New Zealand breastfeeding case in which a woman breastfed another woman's baby `without her consent'. As well as drawing attention to the ethical risks in encounters between strangers and others in contemporary social life, this particular breastfeeding case also brings to the fore the invisibility of breastfeeding as an embodied ethical practice. (shrink)

Considerable research on helpers-at-the-nest demonstrates the positive effects of firstborn daughters on a mother’s reproductive success and the survival of her children compared with women who have firstborn sons. This research is largely restricted to agricultural settings. In the present study we ask: “Does ‘daughter first’ improve mothers’ reproductive success in a hunting and gathering context?” Through an analysis of 84 postreproductive women in this population we find that the sex of the first- or second-born child has no effect on (...) a mother’s fertility or the survival of her offspring. We conclude that specific environmental and economic factors underlay the helpers-at-the-nest phenomenon. (shrink)

This paper offers an ethical framework for the development of robots as home companions that are intended to address the isolation and reduced physical functioning of frail older people with capacity, especially those living alone in a noninstitutional setting. Our ethical framework gives autonomy priority in a list of purposes served by assistive technology in general, and carebots in particular. It first introduces the notion of “presence” and draws a distinction between humanoid multi-function robots and non-humanoid robots to suggest that (...) the former provide a more sophisticated presence than the latter. It then looks at the difference between lower-tech assistive technological support for older people and its benefits, and contrasts these with what robots can offer. This provides some context for the ethical assessment of robotic assistive technology. We then consider what might need to be added to presence to produce care from a companion robot that deals with older people’s reduced functioning and isolation. Finally, we outline and explain our ethical framework. We discuss how it combines sometimes conflicting values that the design of a carebot might incorporate, if informed by an analysis of the different roles that can be served by a companion robot. (shrink)

In this article we distinguish between philosophical bioethics (PB), descriptive policy orientated bioethics (DPOB) and normative policy oriented bioethics (NPOB). We argue that finding an appropriate methodology for combining empirical data and moral theory depends on what the aims of the research endeavour are, and that, for the most part, this combination is only required for NPOB. After briefly discussing the debate around the is/ought problem, and suggesting that both sides of this debate are misunderstanding one another (i.e. one side (...) treats it as a conceptual problem, whilst the other treats it as an empirical claim), we outline and defend a methodological approach to NPOB based on work we have carried out on a project exploring the normative foundations of paternal rights and responsibilities. We suggest that given the prominent role already played by moral intuition in moral theory, one appropriate way to integrate empirical data and philosophical bioethics is to utilize empirically gathered lay intuition as the foundation for ethical reasoning in NPOB. The method we propose involves a modification of a long-established tradition on non-intervention in qualitative data gathering, combined with a form of reflective equilibrium where the demands of theory and data are given equal weight and a pragmatic compromise reached. (shrink)