(2) VoL ll3, l979 PROPERTIES OF SOME SUBSYSTEMS OF CLASSICAL AND INTUITIONISTIC PROPOSITIONAL CALCULI* MI SEMENENKO Preface In both classical and ...

Assisted migration (AM) is a translocation of the representatives of species to areas outside their natural habitats as a response to climate change. This article seeks to identify how customary norms and general principles of international environmental law could guide the development of regulation of AM maximizing the benefits of using AM and minimizing AM-related risks. Among the customary norms and principles of international environmental law discussed in the article and relevant to the regulation of AM are the permanent sovereignty (...) over natural resources, the principle of cooperation, the no-harm rule, the precautionary principle, the principles of prevention, due diligence, and obligation to conduct environmental impact assessment (EIA), the principles of integration and intergenerational equity, common but differentiated responsibilities, and the polluter pays principle, the principles of non-regression, progression, resilience, in dubio pro natura, the principle of ecological proportionality, and the principle of access to information, public participation, and access to justice in environmental matters (principle of good governance, environmental democracy). (shrink)

Материалы сборника предназначены для специалистов.

In this paper, it is explained that a dialogical approach to complex argumentation can be fruitful for solving two important problems concerning the analysis of the argumentation structure. First, such an approach makes it possible to clarify the distinction between coordinative and multiple argumentation structures, and to identify clues in the presentation for each of these structures. Second, a dialogical approach can provide a basis for dealing more adequately with refutations of counterarguments.

Objectives: to assess physicians’ and patients’ views in Saudi Arabia towards involving the patient versus the family in the process of diagnosis disclosure and decision-making, and to compare them with views from the USA and Japan.Design: A self-completion questionnaire was translated to Arabic and validated.Participants: Physicians from different specialties and ranks and patients in a hospital or attending outpatient clinics from 6 different regions in KSA.Results: In the case of a patient with incurable cancer, 67% of doctors and 51% of (...) patients indicated that they would inform the patient in preference to the family of the diagnosis . Assuming the family already knew, 56% of doctors and 49% of patients would tell the patient even if family objected . However, in the case of HIV infection, 59% of physicians and 81% of patients would inform the family about HIV status without the patient’s consent . With regards to withholding ventilatory support, about 50% of doctors and over 60% of patients supported the use of mechanical ventilation in a patient with advanced cancer, regardless of the wishes of the patient or the family. Finally, the majority of doctors and patients were against assisted suicide.Conclusions: Although there was more recognition for a patient’s autonomy amongst physicians, most patients preferred a family centred model of care. Views towards information disclosure were midway between those of the USA and Japan. Distinctively, however, decisions regarding life prolonging therapy and assisted suicide were not influenced to a great extent by wishes of the patient or family, but more likely by religious beliefs. (shrink)

From the editors of Voprosy filosofii: December 23, 1972, marked the seventieth birthday of A. F. Shishkin, leading Soviet philosopher, major specialist in the field of ethics, one of the oldest and at the same time most active members of the editorial board of our journal. The editors sincerely congratulate Aleksandr Fedorovich on this anniversary and wish him further successes in his work, firm health, and long years of life.

The editors planned the appearance of this article to coincide with the seventy-fifth birthday of the author, which was to have been marked in December. The issue had already been approved for publication when the sad news came of the sudden death of Aleksandr Fedorovich Shishkin, prominent Soviet philosopher, member of the editorial board of our journal, a remarkable human being, our comrade and friend.

OBJECTIVES: To study some ethical problems created by accession of a previously nomadic and traditional society to modern invasive medicine, by assessment of physicians' attitudes towards sharing information and decision-making with patients in the setting of a serious illness. DESIGN: Self-completion questionnaire administered in 1993. SETTING: Riyadh, Jeddah, and Buraidah, three of the largest cities in Saudi Arabia. SURVEY SAMPLE: Senior and junior physicians from departments of internal medicine and critical care in six hospitals in the above cities. RESULTS: A (...) total of 249 physicians participated in the study. Less than half indicated they provided information on diagnosis and prognosis of serious illnesses all the time. Physicians who were more senior and those who spoke Arabic fared better than other groups. The majority preferred to discuss information with close relatives rather than patients, even when the patients were mentally competent. Most of the physicians felt patients had the right to refuse a specific treatment modality, and 68% denied patients the right to demand such a treatment if considered futile. Further analysis showed that physicians' attitudes varied along a spectrum from passive to paternalistic with the largest group in a balanced position. CONCLUSIONS: In traditional societies where physicians are regarded as figures of authority and family ties are important, there is a considerable shift of access to information and decision-making from patients to their physicians and relatives in a manner that threatens patients' autonomy. Ethical principles, wider availability of invasive medical technology and a rise in public awareness dictate an attitude change. (shrink)

The recurrence of horse-imagery in Alcman's Partheneion suggested to Bowra that the chorus may have been the guild of priestesses called Leucippides, who seem from a mysterious gloss in Hesychius to have been known as It is true that the comparison of girls with fillies is common enough in Greek, but the appearance of Helen as of girls like at Ar. Lys. 1308–15 seems, as Bowra says, ‘to hide a ritual use of ’. The existence of this guild of priestesses (...) appears to be established from Paus. 3. 16. 1 and 3. 13. 7. In the latter passage they join with the in offering sacrifice to Dionysus and the unnamed hero who first guided him to Sparta, but it seems reasonable to assume that their principal concern was with the cult of the goddesses Phoebe and Hilaeira, the daughters of Leucippus, from whom, as Pausanias explicitly says, they took their name. (shrink)

In order to cure the social sciences of many of their inveterate diseases, it seems to me extremely important and useful to support and develop in some measure A.S. Tsipko's ideas on the doctrinal preconditions of our difficulties and failures in the building of socialism, ideas that have provoked such wide-ranging responses.

Dialektika mifa -- Raboty 1916-1988 godov -- Istorii︠a︡ filosofii kak shkola mysli.

In the Nicomachean Ethics, Aristotle appears to use an elegant short argument to attack Plato's doctrine of the good, which argument equally appears to attack Aristotle's own doctrine of the good. I consider these two questions: First: Why does Aristotle reverse the judgment of Socrates/Plato on the issue: Which is better - things that are good in themselves, or things that are both good in themselves and good for their consequences? Second: Why does Aristotle attack Plato's doctrine that the Form (...) of the Good is the chief good, with an argument that appears to threaten his own view that eudaimonia is the chief good? I think the answers to these two questions are related. The elegant short argument in question I call "Aristotle's Fast Argument." After apologizing for criticizing views held by friends of his, Aristotle deploys the Fast Argument as a clincher to cap off his refutation of Plato's view that the Form of the Good is the chief good: "And one might ask the question, what in the world they mean by 'a thing itself', if in man himself and in a particular man the account of man is one and the same. For in so far as they are men, they will in no respect differ; and if this is so, neither will there be a difference in so far as they are good. But again it will not be good any the more for being eternal, since that which lasts long is no whiter than that which perishes in a day.". I explore this sketchily presented Fast Argument. I consider why Aristotle may think it is valid and why he does not seem to realize that, on readings that make it effective against Plato's view, his Fast Argument also seems to apply to his own view that eudaimonia is the chief good. This is what I will call "Aristotle's Dilemma." If the Fast Argument is interpreted too narrowly, its point about the whiteness of a white thing being independent of its duration will not apply to the goodness of the Form of the Good. If it is interpreted broadly enough to undermine the claim of the Form of the Good to be the chief good, it will equally undermine that claim for eudaimonia. Finally, I discuss some of the things Plato and Aristotle say about the chief good, and comparable things Immanuel Kant says about the good will. I draw some speculative conclusions that focus on the importance for Aristotle of the goodness of the chief good not being at risk. (shrink)

The spin-statistics connection has been proved for nonrelativistic quantum mechanics . The proof is extended here to the relativistic regime using the parametrized Dirac equation. A causality condition is not required.