Results for 'Emily Lustig'

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  1.  18
    Fostering Self-Management of Everyday Memory in Older Adults: A New Intervention Approach.Christopher Hertzog, Ann Pearman, Emily Lustig & MacKenzie Hughes - 2021 - Frontiers in Psychology 11.
    Traditional memory strategy training interventions improve older adults’ performance on tests of episodic memory, but have limited transfer to episodic memory tasks, let alone to everyday memory. We argue that an alternative approach is needed to assist older adults to compensate for age-related cognitive declines and to maintain functional capacity in their own natural ecologies. We outline a set of principles regarding how interventions can successfully train older adults to increase successful goal pursuit to reduce risks of everyday memory failures. (...)
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  2.  54
    Working memory span and the role of proactive interference.Cindy Lustig, Cynthia P. May & Lynn Hasher - 2001 - Journal of Experimental Psychology: General 130 (2):199.
  3. The method of 'principlism': A critique of the critique.B. Andrew Lustig - 1992 - Journal of Medicine and Philosophy 17 (5):487-510.
    Several scholars have recently criticized the dominant emphasis upon mid-level principles in bioethics best exemplified by Beauchamp and Childress's Principles of Biomedical Ethics . In Part I of this essay, I assess the fairness and cogency of three broad criticisms raised against ‘principlism’ as an approach: (1) that principlism, as an exercise in applied ethics, is insufficiently attentive to the dialectical relations between ethical theory and moral practice; (2) that principlism fails to offer a systematic account of the principles of (...)
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  4.  17
    Christian Bioethics: Reflections on a Quarter-Century with the Journal.B. Andrew Lustig - 2022 - Christian Bioethics 28 (1):11-24.
    This essay reflects on 25 years since Christian Bioethics began publication and, in somewhat autobiographical fashion, engages two core concerns. First, although “non-ecumenism” may often appear a pretext for contention and division, I suggest that a respectful non-ecumenism may provide the opportunity for dialogue and the occasion for employing certain tools from religious studies. Second, although many are skeptical about the possibilities of identifying a “common morality,” a defense of that notion provides a plausible explanation for the development of limited (...)
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  5.  34
    Enhancement Technologies and the Person: Christian Perspectives.Andrew Lustig - 2008 - Journal of Law, Medicine and Ethics 36 (1):41-50.
    Distinctions between therapy and enhancement are difficult to draw with precision, especially in marginal cases. Nevertheless, most recent Christian discussions of enhancement technologies accept the general plausibility of distinctions drawn between therapeutic interventions and enhancement technologies by appealing to general understandings of nature and human nature as available benchmarks. On that basis, a range of religious assessments of enhancement technologies can be identified. Those judgments incorporate different interpretations of nature as a source of moral insight, different understandings of human responsibility (...)
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  6. At the Roots of Christian Bioethics: Critical Essays on the Thought of H. Tristram Engelhardt, Jr.B. A. Lustig - 2011 - Christian Bioethics 17 (3):315-327.
    H. Tristram Engelhardt has made profound contributions to both philosophical and religious bioethics, and his philosophical and religious works may be read in mutually illuminating ways. As a philosopher, Engelhardt has mustered a powerful critique of secular efforts to develop a shared substantive morality. As a religious scholar, Engelhardt has affirmed a Christian bioethics that does not emanate from human rationality but from the experience of God found in Orthodox Christianity. In this collection of essays, both defenders and critics of (...)
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  7.  10
    Darwinian Heresies.Abigail Lustig, Robert J. Richards & Michael Ruse (eds.) - 2004 - Cambridge University Press.
    In Darwinian Heresies, which was originally published in 2004, prominent historians and philosophers of science trace the history of evolutionary thought, and challenge many of the assumptions that have built up over the years. Covering a wide range of issues starting in the eighteenth century, Darwinian Heresies brings us through the time of Charles Darwin and the Origin, and then through the twentieth century to the present. It is suggested that Darwin's true roots lie in Germany, not his native England, (...)
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  8.  58
    Conscience, Professionalism, and Pluralism.A. Lustig - 2012 - Christian Bioethics 18 (1):72-92.
    The rights of health care professionals to refuse to participate in procedures such as abortion and sterilization that they judge to be wrong on moral or religious grounds have been protected by federal legislation and regulations for several decades. Recently, rights of conscience have been invoked in the pharmaceutical context, where the applicability of such claims has generated significant controversy. This article responds to those controversies in three steps. First, it critiques the major arguments that would deny rights of conscience (...)
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  9. Ants and the Nature of Nature in Auguste Forel, Erich Wasmann, and William Morton Wheeler.Abigail J. Lustig - 2004 - In Lorraine Daston & Fernando Vidal (eds.), The moral authority of nature. Chicago: University of Chicago Press. pp. 282--307.
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  10.  32
    The Human Embryonic Stem Cell Debate: Science, Ethics, and Public Policy.Andrew Lustig, Ronald M. Green, Suzanne Holland, Karen Lebacqz & Laurie Zoloth - 2002 - Hastings Center Report 32 (5):41.
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  11. Concepts and methods in recent bioethics: Critical responses.B. Andrew Lustig - 1998 - Journal of Medicine and Philosophy 23 (5):445 – 455.
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  12.  17
    Engelhardt’s Diagnosis and Prescription: Persuasive or Problematic?B. Andrew Lustig - 2018 - Journal of Medicine and Philosophy 43 (6):631-649.
    In a spirit of critical appreciation, this essay challenges several core aspects of the critique of secular morality and the defense of Orthodox Christianity offered by H. Tristram Engelhardt in After God. First, I argue that his procedurally driven approach to a binding morality based solely on a principle of permission leaves morality without any substantive definition in general terms, in ways that are both conceptually problematic and also at odds with Engelhardt’s long-standing distinction between non-malevolence and beneficence. Second, I (...)
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  13. Darwin's difficulties.A. J. Lustig - 2009 - In Michael Ruse & Robert J. Richards (eds.), The Cambridge companion to the "Origin of species". New York: Cambridge University Press.
     
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  14.  91
    The Church and the World: Are There Theological Resources for a Common Conversation?B. Andrew Lustig - 2007 - Christian Bioethics 13 (2):225-244.
    Abortion is an especially salient issue for considering the general problematic of religiously based conversation in the public square. It remains deeply divisive, fully thirty-four years after Roe v. Wade. Such divisiveness cannot be interpreted as merely an expression of profound differences between “secular” and “religious” voices, because differences also emerge among Christian denominations, reflecting different sources of moral authority, different accounts of moral discernment, and different judgments about the appropriate relations between law and morality in the context of pluralism. (...)
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  15.  66
    Managed Care, Catholic Vision, and the Claims of Justice.B. Andrew Lustig - 2000 - Christian Bioethics 6 (3):219-229.
    There are numerous challenges posed to Roman Catholic health care institutions by recent developments in health care delivery. Some are practical, involving the acceptable limits of accommodation to and collaboration with secular networks of health care delivery. Others, quite often implicated in the first set, are explicitly theological. What does it mean to be a distinctively Roman Catholic health care institution? What are the nature and the scope of Roman Catholic institutional identity? More broadly, what is the moral relevance of (...)
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  16.  39
    Sex, Death, and Evolution in Proto- and Metazoa, 1876–1913.A. J. Lustig - 2000 - Journal of the History of Biology 33 (2):221 - 246.
    In the period 1875-1920, a debate about the generality and applicability of evolutionary theory to all organisms was motivated by work on unicellular ciliates like Paramecium because of their peculiar nuclear dualism and life cycles. The French cytologist Emile Maupas and the German zoologist August Weismann argued in the 1880s about the evolutionary origins and functions of sex (which in the ciliates is not linked to reproduction), and death (which appeared to be the inevitable fate of lineages denied sexual conjugation), (...)
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  17.  87
    Theoretical and clinical concerns about brain death: The debate continues.B. Andrew Lustig - 2001 - Journal of Medicine and Philosophy 26 (5):447 – 455.
  18.  49
    Roman Catholic Norms and the Allocation of Critical Care Resources.B. Andrew Lustig - 2003 - HEC Forum 15 (1):100-106.
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  19.  43
    The Troubled Dream of Life. Daniel Callahan. New York: Simon and Schuster, 1993.B. Andrew Lustig - 1994 - Cambridge Quarterly of Healthcare Ethics 3 (3):486.
  20.  64
    Authority in Christian Bioethics.B. A. Lustig & M. J. Cherry - 1996 - Christian Bioethics 2 (1):1-15.
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  21.  15
    Attitudes toward the Use of Deception in Psychologically Induced Pain.B. Andrew Lustig, John Coverdale, Timothy Bayer & Elizabeth Chiang - 1993 - IRB: Ethics & Human Research 15 (6):6.
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  22.  96
    Challenging "common-sense" assumptions in bioethics.B. Lustig - 2005 - Journal of Medicine and Philosophy 30 (4):325 – 329.
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  23.  23
    Cultivating Knowledge in Nineteenth-Century English Gardens.A. J. Lustig - 2000 - Science in Context 13 (2):155-181.
    The ArgumentThe popularity of botany and natural history in England combined with the demographic changes of the first half of the nineteenth century to bring about a new aesthetics of gardening, fusing horticultural practice with a connoisseurship of botanical science. Horticultural societies brought theoretical botany into the practice of gardening. Botanical and horticultural periodicals disseminated both science and prescriptions for practice, yoking them to a progressive social agenda, including the betterment of the working class and urban planning. Finally, botany was (...)
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  24.  31
    Informed consent as a tool for medical management.B. Andrew Lustig - 1996 - Journal of Medicine and Philosophy 21 (1):101-109.
  25.  30
    Ludovic Janvier: A Newer Novelist.Bette H. Lustig - 1976 - Substance 5 (15):187.
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  26.  25
    ‘Mere chips from his workshop’: Gotthard Deutsch’s monumental card index of Jewish history.Jason Lustig - 2019 - History of the Human Sciences 32 (3):49-75.
    Gotthard Deutsch (1859–1921) taught at Hebrew Union College in Cincinnati from 1891 until his death, where he produced a card index of 70,000 ‘facts’ of Jewish history. This article explores the biography of this artefact of research and poses the following question: Does Deutsch’s index constitute a great unwritten work of history, as some have claimed, or are the cards ultimately useless ‘chips from his workshop’? It may seem a curious relic of positivistic history, but closer examination allows us to (...)
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  27.  28
    Natural law and global ethics.B. Andrew Lustig - 2004 - In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers.
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  28.  3
    On Organization: The Question of the Leninist Party.Jeff Lustig - 1977 - Politics and Society 7 (1):27-67.
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  29. Principles: A critique of the Critique'.A. B. Lustig - 1993 - Journal of Medicine and Philosophy 17:487-510.
     
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  30.  13
    Perspective: A Catholic Health Plan for Federal Employees?Andrew Lustig - 2004 - Hastings Center Report 34 (6):43-43.
  31.  27
    Perseverations on a critical theme.B. Andrew Lustig - 1993 - Journal of Medicine and Philosophy 18 (5):491-502.
    In response to my earlier critique of recent attempts to rebut principlism as an ethical approach, Green, Gert, and Clouser (GG&C) have in turn offered their own critique of my appraisal. This essay identifies eight major criticisms GG&C raise in their response and offers a rejoinder to each. Among them, three are especially important: (1) that the label of ‘deductivism’ fails to capture GG&C's ethical method and should be replaced by ‘descriptivism’; (2) that pluralistic accounts, including principlism, fail to offer (...)
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  32. Public policy on physician-assisted suicide: Reasons for retaining the ban.A. Lustig - 1994 - Bioethics Forum 10 (2):7-10.
     
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  33.  81
    Reconsidering wisdom, keywords, concepts, and models.B. Andrew Lustig - 2004 - Journal of Medicine and Philosophy 29 (6):641 – 646.
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  34.  73
    Space colonization in the light of the evolutionary ladder.Bernhardine Lustig-Olthuis - 1993 - World Futures 37 (4):195-203.
  35.  50
    Sexual Ethics and Communal Judgments: On the Pluralism of Virtues, Values, and Practices.B. Andrew Lustig - 1998 - Christian Bioethics 4 (1):3-13.
    Different judgments by Christian communities on issues in sexual ethics involve different weightings of various sources of moral authority, different understandings of the normativity of the natural, and different assessments of the scope of freedom to be exercised in relation to the goods of marriage. These fundamental differences of interpretation can be exemplified by the ongoing Roman Catholic discussion of the legitimacy of voluntary sterilization in certain “hard cases.” The contributors to this issue of Christian Bioethics, in their spirited exchange (...)
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  36.  27
    Suffering, Sovereignty, and the Purposes of God: Christian Convictions and Medical Killing.B. A. Lustig - 1995 - Christian Bioethics 1 (3):249-255.
    Despite a variety of “non-ecumenical” features in Christian arguments about suicide, assisted suicide, and euthanasia, there are obvious “ecumenical” aspects to be found in the general Christian prohibition of these practices. A fair reading of the Christian tradition requires that we acknowledge both the differences that distinguish particular perspectives and the fundamental themes that allow an identifiably Christian position to emerge in stark contrast to the secular discussion of these issues. Central to Christian interpretations of dying and death are an (...)
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  37.  30
    The common good in a secular society: The relevance of a Roman catholic notion to the healthcare allocation debate.B. Andrew Lustig - 1993 - Journal of Medicine and Philosophy 18 (6):569-587.
    This essay analyzes Roman Catholic social teaching on the right to health care and the legitimacy of healthcare rationing. It considers that discussion at two levels: (1) the specific warrants that undergird key terms; and (2) the accessibility and applicability of those warrants to policy choices in a secular society. The essay concludes with a number of broader reflections meant to reserve an appropriate place for religious voices in the process of policy-making, as distinguished from its justification.
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  38.  14
    The creative mind: Myths and mechanisms.Roger Lustig - 1995 - Artificial Intelligence 79 (1):83-96.
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  39.  42
    The Image of God and Human Dignity: A Complex Conversation.Andrew Lustig - 2017 - Christian Bioethics 23 (3):317-334.
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  40.  10
    Zur höheren Einheit.Bernhardine Lustig-Olthuis - 1976 - Darmstadt: Bläschke.
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  41.  68
    Book Review: Christology and Science. [REVIEW]Andrew Lustig - 2010 - Interpretation: A Journal of Bible and Theology 64 (3):319-320.
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  42.  4
    (1 other version)Mémoires et souvenirs. [REVIEW]A. Lustig - 2006 - Isis 97:165-166.
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  43.  25
    Marianne Sommer, History Within: The Science, Culture, and Politics of Bones, Organisms, and Molecules, Chicago/London: University of Chicago Press 2016. 496 S., $ 50,00. ISBN 978‐0‐2263‐4732‐5. [REVIEW]Abigail J. Lustig - 2017 - Berichte Zur Wissenschaftsgeschichte 40 (4):404-405.
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  44.  26
    Roger L. Williams. Botanophilia in Eighteenth‐Century France: The Spirit of the Enlightenment. 197 pp., illus., bibl., index. Dordrecht: Kluwer Academic Publishers, 2000. $67. [REVIEW]A. J. Lustig - 2002 - Isis 93 (3):486-487.
  45.  44
    Speaking Faith to Policy. [REVIEW]B. Andrew Lustig - 1998 - Hastings Center Report 28 (3):40.
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  46.  21
    Tania Munz. The Dancing Bees: Karl von Frisch and the Discovery of the Honeybee Language. 278 pp., illus., bibl., index. Chicago/London: University of Chicago Press, 2016. $30. [REVIEW]A. J. Lustig - 2017 - Isis 108 (2):475-476.
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  47.  38
    Marianne Soff (2017): Gestalttheorie für die Schule. Unterricht, Erziehung und Lehrergesundheit aus einer klassischen psychologischen Perspektive. Wolfgang Krammer Verlag, Wien, 225 Seiten, € 25, ISBN-13: 9783901811746. [REVIEW]Brigitte Lustig - 2018 - Gestalt Theory 40 (1):81-89.
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  48.  24
    Burmese Classical Poems.Anna J. Allott & Friedrich V. Lustig - 1969 - Journal of the American Oriental Society 89 (4):797.
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  49.  19
    The Multinational Corporation as “the Good Despot”: The Democratic Costs of Privatization in Global Settings.Eyal Benvenisti & Doreen Lustig - 2014 - Theoretical Inquiries in Law 15 (1):125-158.
    In 1861 John Stuart Mill published Considerations on Representative Government to discuss the justifications for democracy. In the third chapter of this book he explores why a government run by a Good Despot is unacceptable. In this Article we revisit Mill’s critique of the Good Despot to problematize the contemporary exercise of authority and influence by multinational companies, especially in foreign countries. Inspired by Mill, we redefine the problem of privatization. The challenges of privatization are mostly defined by essentialist concerns (...)
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  50.  13
    Losing Money and Motivation: Effects of Loss Incentives on Motivation and Metacognition in Younger and Older Adults.Hyesue Jang, Ziyong Lin & Cindy Lustig - 2020 - Frontiers in Psychology 11.
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