This essay explores a tragic event that happened in China, which garnered much attention, the Li case: a young woman who was nine months pregnant and her baby died as a result of the failure to receive a medically necessary c-section due to the hospital having failed to secure her family's consent for the c-section. Differing from some critiques, this essay argues that the Li case should not be used to blame the Confucian family-determination model that has been applied in (...) Chinese society for thousands of years. Based on summarizing the reasons supporting the model, this essay indicates that it is an integral part of the model that, in emergency or special cases, the physician must take medical action to save the patient, without the need to secure the consent of a family member. In order to prevent tragic cases like the Li case from happening, we recommend that relevant Chinese laws be further developed and specified and that, most importantly, Chinese physicians must cultivate the Confucian virtue of benevolence in their practice of taking care of patients in a virtuous way, along with patients’ families. (shrink)

Victor and Cullen (1988) identified several dimensions of ethical climate that exist in organizations and organizational subunits. We tested the relationship between these dimensions of ethical climate and ethical behavior at different levels of analysis. Using Within and Between Analysis (WABA) (cf. Dansereau, Alutto and Yammarino, 1984), partial support was found for a relationship between dimensions of ethical climate and ethical behavior.

A simple geometry utilizing a laser-excited atomic beam as light source, and a nearby oscillating mirror, would permit the observation of a two-channel optical interference effect involving photons which can be localized predominantly in one channel by coincidence observations of the recoiling source atom. A sacrifice of the optimum conditions for photon interference is necessary even when photon localization in one channel is accomplished by an observation of the recoil atom. This necessity arises because the width of the slit defining (...) the atomic beam, and with it the important optical source dimension, must be comparable to the optical wavelength to obtain the small uncertainty in initial total momentum needed for significant localization. Quantum mechanical calculations of the coincidence intensity and singles intensity as a function of mirror position are made for a source width of five quarter wavelengths and are compared to a classical optics calculation of the singles intensity. The coincidence intensity calculation, as expected, predicts a smaller interference effect than classical optics due to the photon localization. The singles intensity calculation also predicts the same reduction in the classical interference effect, as a consequence of the orthoganality of the final atom states. (shrink)

It has frequently been observed that the Prometheus Vinctus shows certain Sophoclean characteristics of rhythm. In order to vary the rhythm of his iambics and to avoid monotony, Sophocles often knits consecutive trimeters closely together by placing at the end of one line some word which looks forward to the next line, and so precludes the reader from stopping for the natural pause after the sixth foot. Sometimes he uses in this way subordinating words which introduce a dependent clause in (...) the next line ; sometimes proclitics or quasi-proclitics. (shrink)

Towards the conclusion of his interesting remarks on the meaning of the Homeric phrase, τ δ' πτερος πλετο μθος, Professor J. A. K. Thomson writes, ‘When a classical author uses the word πτερος it means “wingless” or “featherless” and nothing else,’ and he accordingly rejects Headlam's interpretation of πτερος φτις at Aesch. Ag. 288 together with the same scholar's proposal to read at P. V. 707 πτερος for the unmetrical απνδιος It may be true that the phrase, πτρ τάχει, which (...) Headlam adduced in his note on the Agam. passage in support of his rendering, is not by itself convincing, but there are other considerations which Professor Thomson has, I imagine, overlooked. What follows is not an attempt to demonstrate that πτερος does mean ‘wing-swift’ in Aeschylus, but only to suggest that there is evidence to show that the word could bear that meaning in classical Greek authors, and that Headlam's interpretation and emendation should therefore not be rejected out of hand. (shrink)

To understand power relations, it is important to consider that power is an attribute, and whoever has it at a given moment is in the condition of dominant and whoever is under its exercise is dominated. Moreover, we must consider that these positions are interchangeable, changing when relations of force change. Power relations represent the pursuit of supremacy through knowledge, with struggles for better positioning in the social structure. In this study, we analyze the effects of disciplinary power on daily (...) practices of nurses and physicians in the hospital environment, more specifically in intensive care units. From the perspective of disciplines, power is exercised in a discreet, modest, calculated and permanent way, through the establishment of rules and norms. In this context, despite the strong appreciation of a medical‐centered model, it is observed that nurses gain visibility through knowledge and the defense of institutional norms and rules, which can generate tensions in daily professional practices. (shrink)

What aspects of the data from studies of acquired category- specific impairments are relevant to theories of knowledge representation? Discussion in the target article focuses on the living/nonliving dichotomy. However, many case studies reveal considerably more complex patterns of impaired and preserved performance that undermine this distinction. We consider this evidence and discuss its implications for theories of knowledge representation.

Most authors who work with moral status automatically dismiss the possibility that plants are the kinds of entities that have moral status. This dismissal coheres with our intuitions about common-sense morality: if plants do not have moral status then we do not have any direct moral obligations to plant life. An implication of such a view is that any suggestion otherwise commits one to be in favour of an absurd conclusion. However, given the recent literature and empirical evidence on plant (...) minds, there are reasons to accept a different perspective that finds the absurd conclusion plausible. (shrink)