Results for 'Vinit Nair'

201 found
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  1.  6
    Bystander Ethics and Good Samaritanism: A Paradox for Learning Health Organizations.James E. Sabin, Noelle M. Cocoros, Crystal J. Garcia, Jennifer C. Goldsack, Kevin Haynes, Nancy D. Lin, Debbe McCall, Vinit Nair, Sean D. Pokorney, Cheryl N. McMahill‐Walraven, Christopher B. Granger & Richard Platt - 2019 - Hastings Center Report 49 (4):18-26.
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  2.  11
    Bystander Ethics and Good Samaritanism: A Paradox for Learning Health Organizations.James E. Sabin, Noelle M. Cocoros, Crystal J. Garcia, Jennifer C. Goldsack, Kevin Haynes, Nancy D. Lin, Debbe McCall, Vinit Nair, Sean D. Pokorney, Cheryl N. McMahill-Walraven, Christopher B. Granger & Richard Platt - 2019 - Hastings Center Report 49 (4):18-26.
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  3.  15
    Pragmatism and Care in Engineering Ethics.Indira Nair & William M. Bulleit - 2020 - Science and Engineering Ethics 26 (1):65-87.
    Engineering is a practice that must function in an environment of incomplete and uncertain knowledge. This environment has become even more difficult in an increasingly complex world. Engineering ethics has to be framed and taught in a way that addresses these realities. This paper proposes a combination of the philosophy of pragmatism and the ethic of care as a possible framework for the practice of engineering ethics that can provide flexibility and openness to address engineering ethics problems more realistically within (...)
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  4.  69
    Necessary Evil: Justification, Excuse or Pardon? [REVIEW]Vinit Haksar - 2011 - Criminal Law and Philosophy 5 (3):333-347.
    The problem of necessary evil is a sub-class of the problem of moral dilemmas. In cases of genuine moral dilemmas the agent cannot avoid doing evil whatever he does. In some cases of genuine moral dilemmas, the options facing the agent are incommensurable. But in some other cases of genuine moral dilemmas, though wrong doing is inescapable, there is a rationally best course of action. These are cases of necessary evil. There are several views regarding the doing of necessary evil. (...)
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  5.  72
    Coercive Proposals [Rawls and Gandhi].Vinit Haksar - 1976 - Political Theory 4 (1):65-79.
  6. Consequences of Reasoning with Conflicting Obligations.Shyam Nair - 2014 - Mind 123 (491):753-790.
    Since at least the 1960s, deontic logicians and ethicists have worried about whether there can be normative systems that allow conflicting obligations. Surprisingly, however, little direct attention has been paid to questions about how we may reason with conflicting obligations. In this paper, I present a problem for making sense of reasoning with conflicting obligations and argue that no deontic logic can solve this problem. I then develop an account of reasoning based on the popular idea in ethics that reasons (...)
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  7.  23
    Do the ‘Brain Dead’ Merely Appear to Be Alive?Michael Nair-Collins & Franklin G. Miller - 2017 - Journal of Medical Ethics 43 (11):747-753.
    The established view regarding ‘brain death’ in medicine and medical ethics is that patients determined to be dead by neurological criteria are dead in terms of a biological conception of death, not a philosophical conception of personhood, a social construction or a legal fiction. Although such individuals show apparent signs of being alive, in reality they are dead, though this reality is masked by the intervention of medical technology. In this article, we argue that an appeal to the distinction between (...)
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  8.  21
    Abandoning the Dead Donor Rule? A National Survey of Public Views on Death and Organ Donation.Michael Nair-Collins, Sydney R. Green & Angelina R. Sutin - 2015 - Journal of Medical Ethics 41 (4):297-302.
  9. Excuses and Voluntary Conduct.Vinit Haksar - 1986 - Ethics 96 (2):317-329.
  10.  47
    Aristotle and the Punishment of Psychopaths.Vinit Haksar - 1964 - Philosophy 39 (150):323 - 340.
    In A paper called ‘The Responsibility of Psychopaths’, I think I succeeded in establishing that we cannot rule out a priori the possibility that psychopaths may be shown to be lacking in responsibility. I also examined some arguments that try to show the psychopathto be lacking in responsibility, but I concluded that these arguments were not very successful. In this paper I intend to make and examine some more attempts at showing the psychopath to be lacking in responsibility. But before (...)
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  11.  81
    Brain Death, Paternalism, and the Language of “Death”.Michael Nair-Collins - 2013 - Kennedy Institute of Ethics Journal 23 (1):53-104.
    The controversy over brain death and the dead donor rule continues unabated, with some of the same key points and positions starting to see repetition in the literature. One might wonder whether some of the participants are talking past each other, not all debating the same issue, even though they are using the same words (e.g., “death”). One reason for this is the complexity of the debate: It’s not merely about the nature of human life and death. Interwoven into this (...)
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  12. Death, Brain Death, and the Limits of Science: Why the Whole-Brain Concept of Death Is a Flawed Public Policy.Mike Nair-Collins - 2010 - Journal of Law, Medicine and Ethics 38 (3):667-683.
    Legally defining “death” in terms of brain death unacceptably obscures a value judgment that not all reasonable people would accept. This is disingenuous, and it results in serious moral flaws in the medical practices surrounding organ donation. Public policy that relies on the whole-brain concept of death is therefore morally flawed and in need of revision.
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  13.  54
    How Do Reasons Accrue?Shyam Nair - 2016 - In Errol Lord & Barry Maguire (eds.), Weighing Reasons. Oxford University Press. pp. 56–73.
    Reasons can interact in a variety of ways to determine what we ought to do or believe. And there can be cases where two reasons to do an act or have a belief are individually worse than a reason to not do that act or have that belief, but the reasons together are better than the reason to not do that act or have that belief. So the reasons together―which we can call the accrual of those reasons—can have a strength (...)
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  14.  84
    A Fault Line in Ethical Theory.Shyam Nair - 2014 - Philosophical Perspectives 28 (1):173-200.
    A traditional picture is that cases of deontic constraints--- cases where an act is wrong (or one that there is most reason to not do) even though performing that act will prevent more acts of the same morally (or practically) relevant type from being performed---form a kind of fault line in ethical theory separating (agent-neutral) consequentialist theories from other ethical theories. But certain results in the recent literature, such as those due to Graham Oddie and Peter Milne in "Act and (...)
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  15. Conflicting Reasons, Unconflicting ‘Ought's.Shyam Nair - 2016 - Philosophical Studies 173 (3):629-663.
    One of the popular albeit controversial ideas in the last century of moral philosophy is that what we ought to do is explained by our reasons. And one of the central features of reasons that accounts for their popularity among normative theorists is that they can conflict. But I argue that the fact that reasons conflict actually also poses two closely related problems for this popular idea in moral philosophy. The first problem is a generalization of a problem in deontic (...)
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  16.  47
    Can the Brain-Dead Be Harmed or Wronged?: On the Moral Status of Brain Death and its Implications for Organ Transplantation.Michael Nair-Collins - 2017 - Kennedy Institute of Ethics Journal 27 (4):525-559.
    The dead donor rule, which requires that organ donors not be killed by the process of organ procurement, is thought to protect vulnerable patients from exploitation and from being harmed through organ procurement. In current practice, the majority of transplantable organs are retrieved from patients who are declared dead by neurological criteria, or "brain-dead." Because brain death is considered to be sufficient for death, it is thought that brain-dead donors are neither harmed nor wronged by organ removal.In this essay I (...)
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  17.  14
    Taking Science Seriously in the Debate on Death and Organ Transplantation.Michael Nair-Collins - 2015 - Hastings Center Report 45 (6):38-48.
    The concept of death and its relationship to organ transplantation continue to be sources of debate and confusion among academics, clinicians, and the public. Recently, an international group of scholars and clinicians, in collaboration with the World Health Organization, met in the first phase of an effort to develop international guidelines for determination of death. The goal of this first phase was to focus on the biology of death and the dying process while bracketing legal, ethical, cultural, and religious perspectives. (...)
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  18.  11
    Commentary: False Positives in the Diagnosis of Brain Death.Michael Nair-Collins & Franklin G. Miller - 2019 - Cambridge Quarterly of Healthcare Ethics 28 (4):648-656.
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  19.  40
    A Biological Theory of Death: Characterization, Justification, and Implications.Michael Nair-Collins - 2018 - Diametros 55:27-43.
    John P. Lizza has long been a major figure in the scholarly literature on criteria for death. His searching and penetrating critiques of the dominant biological paradigm, and his defense of a theory of death of the person as a psychophysical entity, have both significantly advanced the literature. In this special issue, Lizza reinforces his critiques of a strictly biological approach. In my commentary, I take up Lizza’s challenge regarding a biological concept of death. He is certainly right to point (...)
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  20.  24
    Settling for Second Best: When Should Doctors Agree to Parental Demands for Suboptimal Medical Treatment?Tara Nair, Julian Savulescu, Jim Everett, Ryan Tonkens & Dominic Wilkinson - 2017 - Journal of Medical Ethics 43 (12):831-840.
    Background Doctors sometimes encounter parents who object to prescribed treatment for their children, and request suboptimal substitutes be administered instead. Previous studies have focused on parental refusal of treatment and when this should be permitted, but the ethics of requests for suboptimal treatment has not been explored. Methods The paper consists of two parts: an empirical analysis and an ethical analysis. We performed an online survey with a sample of the general public to assess respondents’ thresholds for acceptable harm and (...)
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  21.  65
    The Responsibility of Psychopaths.Vinit Haksar - 1965 - Philosophical Quarterly 15 (59):135-145.
  22.  11
    Advances on the Resilience of Complex Networks.Ilaria Giannoccaro, Vito Albino & Anand Nair - 2018 - Complexity 2018:1-3.
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  23.  96
    Must Good Reasoning Satisfy Cumulative Transitivity?Shyam Nair - 2019 - Philosophy and Phenomenological Research 98 (1):123-146.
    There is consensus among computer scientists, logicians, and philosophers that good reasoning with qualitative beliefs must have the structural property of cumulative transitivity or, for short, cut. This consensus is typically explicitly argued for partially on the basis of practical and mathematical considerations. But the consensus is also implicit in the approach philosophers take to almost every puzzle about reasoning that involves multiple steps: philosophers typically assume that if each step in reasoning is acceptable considered on its own, the whole (...)
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  24.  35
    Harm Isn't All You Need: Parental Discretion and Medical Decisions for a Child: Table 1.Dominic Wilkinson & Tara Nair - 2016 - Journal of Medical Ethics 42 (2):116-118.
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  25.  37
    Laying Futility to Rest.Michael Nair-Collins - 2015 - Journal of Medicine and Philosophy 40 (5):554-583.
    In this essay I examine the formal structure of the concept of futility, enabling identification of the appropriate roles played by patient, professional, and society. I argue that the concept of futility does not justify unilateral decisions to forego life-sustaining medical treatment over patient or legitimate surrogate objection, even when futility is determined by a process or subject to ethics committee review. Furthermore, I argue for a limited positive ethical obligation on the part of health care professionals to assist patients (...)
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  26. Violence in a Spirit of Love: Gandhi and the Limits of Non-Violence.Vinit Haksar - 2012 - Critical Review of International Social and Political Philosophy 15 (3):303-324.
    The paper considers how Mahatma Gandhi?s Law of Ahimsa (or non-violence) can be reconciled with the necessity of violence; some of the strategies that Gandhi adopts in response to this problem are critically examined. Gandhi was willing to use (outward) violence as an expedience (in the sense of necessity), but he was opposed to using non-violence as an expedience. There are two versions of Gandhi?s doctrine. He makes a distinction between outward violence and inner violence. Both versions grant that outward (...)
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  27. Rawls and Gandhi on Civil Disobedience.Vinit Haksar - 1976 - Inquiry: An Interdisciplinary Journal of Philosophy 19 (1-4):151 – 192.
    In the first section I compare and contrast Rawls's and Gandhi's views on civil disobedience as a form of persuasion. I discuss the difficulties facing such forms of civil disobedience; the argument that such forms of civil disobedience are redundant is examined and rejected. Some modifications of Rawls's theory are suggested regarding when civil disobedience is justified and what form it should take. Also, I argue, as against Rawls, that the Rawlsian State should, when that is necessary to prevent anarchy, (...)
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  28.  1
    Civil Disobedience, Threats and Offers: Gandhi and Rawls.Vinit Haksar - 1986 - Oxford University Press, Usa.
    Comparing the Gandhian idea of civil disobedience to those of Rawls and other modern thinkers, Haksar here demonstrates the relevance of Gandhi's thought to contemporary society and politics.
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  29.  24
    Indivisible Selves and Moral Practice.Vinit Haksar - 1991 - Barnes & Noble.
  30.  12
    Clinical and Ethical Perspectives on Brain Death.Michael Nair-Collins - 2015 - Medicolegal and Bioethics 5:69-80.
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  31. The Logic of Reasons.Shyam Nair & John Horty - 2018 - In Daniel Star (ed.), Oxford Handbook of Reasons and Normativity. Oxford University Press. pp. 67-84.
    In this chapter, we begin by sketching in the broadest possible strokes the ideas behind two formal systems that have been introduced with to goal of explicating the ways in which reasons interact to support the actions and conclusions they do. The first of these is the theory of defeasible reasoning developed in the seminal work of Pollock; the second is a more recent theory due to Horty, which adapts and develops the default logic introduced by Reiter to provide an (...)
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  32.  54
    Collective Rights and the Value of Groups.Vinit Haksar - 1998 - Inquiry: An Interdisciplinary Journal of Philosophy 41 (1):21 – 43.
    Two kinds of intrinsically valuable entities are distinguished - those that are ends-in- themselves (and therefore sacred) and those that are intrinsically good. It is suggested that it is the individual rather than the group that is sacred in the primary sense. To be sacred or an end-in-itself implies that the sacred entity must not be replaced by a potential entity even if more good can be promoted by doing so. It is suggested that only entities that have an irreducible (...)
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  33.  3
    [Book Review] Indivisible Selves and Moral Practice. [REVIEW]Haksar Vinit - 1994 - In Peter Singer (ed.), Ethics. Oxford University Press. pp. 104--3.
  34.  36
    Rawls' Theory of Justice.Vinit Haksar - 1972 - Analysis 32 (5):149 - 153.
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  35.  24
    O Arcebispo de Braga D. Diogo de Sousa “Principe Umanizzato” Do Renascimento Eo Seu Projecto Educativo Moderno1.Nair de Nazaré Castro Soares - 2011 - Humanitas 63:527-561.
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  36.  20
    Medical Futility and Involuntary Passive Euthanasia.Michael Nair-Collins - 2018 - Perspectives in Biology and Medicine 60 (3):415-422.
    Conflicts surrounding the provision of life-sustaining treatment create difficult ethical and interpersonal challenges for providers, patients, and families or other surrogates alike. These conflicts implicate a constellation of ethical concepts, including distributive justice, harms and wrongs to patients, fiduciary obligations to patients, standards for surrogate decision-making, and medical futility. Recently, several critical care societies published a policy statement on conflicts at the end of life, and advocated for a new concept, “potentially inappropriate treatment”. They argued that in some circumstances, after (...)
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  37.  27
    Moral Evaluations of Organ Transplantation Influence Judgments of Death and Causation.Michael Nair-Collins & Mary A. Gerend - 2015 - Neuroethics 8 (3):283-297.
    Two experiments investigated whether moral evaluations of organ transplantation influence judgments of death and causation. Participants’ beliefs about whether an unconscious organ donor was dead and whether organ removal caused death in a hypothetical vignette varied depending on the moral valence of the vignette. Those who were randomly assigned to the good condition were more likely to believe that the donor was dead prior to organ removal and that organ removal did not cause death. Furthermore, attitudes toward euthanasia and organ (...)
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  38.  7
    Is Heart Transplantation After Circulatory Death Compatible with the Dead Donor Rule?Michael Nair-Collins & Franklin G. Miller - 2016 - Journal of Medical Ethics 42 (5):319-320.
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  39.  6
    Responsibility for Poor Health Status of Lower Income People Must Account for Morally Blameworthy Decisions Made by Employers Who Exploit Them.Michael Nair-Collins - 2018 - American Journal of Bioethics 18 (10):17-19.
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  40. Vinit Haksar. Indivisible Selves and Moral Practice.D. Cockburn - 1994 - Journal of Applied Philosophy 11:122-122.
     
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  41. HAKSAR, VINIT Indivisible Selves and Moral Practices. [REVIEW]H. V. Noonan - 1992 - Philosophy 67:409.
     
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  42.  21
    Just a Minute Meditation: Rapid Voluntary Conscious State Shifts in Long Term Meditators.Ajay Kumar Nair, Arun Sasidharan, John P. John, Seema Mehrotra & Bindu M. Kutty - 2017 - Consciousness and Cognition 53:176-184.
  43. Philosophy's New Challenge: Experiments and Intentional Action.N. Ángel Pinillos, Nick Smith, G. Shyam Nair, Peter Marchetto & Cecilea Mun - 2011 - Mind and Language 26 (1):115-139.
    Experimental philosophers have gathered impressive evidence for the surprising conclusion that philosophers' intuitions are out of step with those of the folk. As a result, many argue that philosophers' intuitions are unreliable. Focusing on the Knobe Effect, a leading finding of experimental philosophy, we defend traditional philosophy against this conclusion. Our key premise relies on experiments we conducted which indicate that judgments of the folk elicited under higher quality cognitive or epistemic conditions are more likely to resemble those of the (...)
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  44.  34
    Fractional Reserve Banking, Client Collaboration, and Fraud.Malavika Nair - 2015 - Journal of Business Ethics 130 (1):85-92.
    This paper traces the recent debate over the legitimacy of maturity mismatching and fractional reserve banking. It shows that there is common ground between Bagus and Howden :399–406, 2009, 106:295–300, 2012) on the one hand and Evans on the other regarding contractual arrangements that lead to fractional reserve banking, while both agree that fractional reserve banking that arises out of a bailment or storage contract constitutes fraud. Block and Barnett :711–716, 2009, 100:229–238, 2011) stress the illegitimacy of fractional reserve banking (...)
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  45.  25
    : Siwalik Fossil Collecting and the Crafting of Indian Palaeontology.Savithri Preetha Nair - 2005 - Science in Context 18 (3):359.
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  46.  11
    Role of the Contralesional Vs. Ipsilesional Hemisphere in Stroke Recovery.Keith C. Dodd, Veena A. Nair & Vivek Prabhakaran - 2017 - Frontiers in Human Neuroscience 11.
  47.  16
    Statistical Learning and Gestalt-Like Principles Predict Melodic Expectations.Emily Morgan, Allison Fogel, Anjali Nair & Aniruddh D. Patel - 2019 - Cognition 189:23-34.
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  48.  14
    A Scientific Morality?Vinit Haksar - 1967 - Philosophy 42 (161):245 - 264.
    It is neither possible, nor desirable, to have a system of dealing with criminals that does away with norms. But Lady Wootton sometimes talks as if it is possible and desirable to do away with norms. And she claims that in her pragmatic system norms have been done away with. She believes her pragmatic system of dealing with criminals is, unlike our present system, scientific. There are at least two respects in which she seems to be claiming that her system (...)
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  49.  25
    La Morale Et Ses Fables. De L’Éthique Narrative À L’Éthique de la Souveraineté. [REVIEW]Florence Vinit - 2001 - Dialogue 40 (3):636-.
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  50.  11
    Responsibility By Jonathan Glover, Published by Routledge & Kegan Paul 1970. Pp. 204. Price £2.25.Vinit Haksar - 1972 - Philosophy 47 (179):83-.
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