The unknown nature of tomorrow’s research makes informed consent in biobank research a challenge. Whether the consent given by biobank participants is ‘broad’ or ‘narrow’, the ever present question remains the same: are new activities covered by the original consent? In this article, we focus on the meaning of, and the relation between, broad consent and re-consent in biobank research. We argue that broad consent should be understood as consenting to a framework—a framework which covers aims, core conditions for acceptable (...) use, governance and how these affect participants. Changes that alter the framework in a fundamental way call for re-consent. Three biobank cases of current international interest are used to debate when re-consent is an ethical necessity: whole-genome sequencing, data sharing and commercial utilization. These reflections give us a more nuanced view on what consent is for. We claim that the introduction of broad consents in biobank research has not represented a betrayal of individual participant interests, as some critics have asserted. Broad consents combined with the possible use of re-consent are in certain settings not inferior, but rather ethically superior to narrow consents. In population-based research biobanks, they allow for a reconciliation between individual interest and public matters in society at large. (shrink)

Trust relations in the health services have changed from asymmetrical paternalism to symmetrical autonomy-based participation, according to a common account. The promises of personalized medicine emphasizing empowerment of the individual through active participation in managing her health, disease and well-being, is characteristic of symmetrical trust. In the influential Kantian account of autonomy, active participation in management of own health is not only an opportunity, but an obligation. Personalized medicine is made possible by the digitalization of medicine with an ensuing increased (...) tailoring of diagnostics, treatment and prevention to the individual. The ideal is to increase wellness by minimizing the layer of interpretation and translation between relevant health information and the patient or user. Arguably, this opens for a new level of autonomy through increased participation in treatment and prevention, and by that, increased empowerment of the individual. However, the empirical realities reveal a more complicated landscape disturbed by information ‘noise’ and involving a number of complementary areas of expertise and technologies, hiding the source and logic of data interpretation. This has lead to calls for a return to a mild form of paternalism, allowing expertise coaching of patients and even withholding information, with patients escaping responsibility through blind or lazy trust. This is morally unacceptable, according to Kant’s ideal of enlightenment, as we have a duty to take responsibility by trusting others reflexively, even as patients. Realizing the promises of personalized medicine requires a system of institutional controls of information and diagnostics, accessible for non-specialists, supported by medical expertise that can function as the accountable gate-keeper taking moral responsibility required for an active, reflexive trust. (shrink)

This paper explores one aspect of the political in the early Hegel, that of criminal action and its relationship to the concept of recognition in the System of Ethical Life. While it is clear that in this work Hegel thinks that criminal action plays an important role in the transformation of simple ethical communities, it is not clear that, for Hegel, the formal character of crime in the struggle for recognition is anything but negative. I attempt to show how this (...) role for crime leads Hegel to a legalistic conception of Right that has no solid connection with recognition as a social force. (shrink)

In the summer of 1997 one could scarcely enter a bookstore in Beijing without encountering Wang Xiaobo's pensive and defiant look on the cover of dozens of books displayed at the entrance. Wang had suddenly died in the spring of that year at the age of forty-five. Born in Beijing in 1952 to a family of intellectuals, he remained attached to China's capital despite periods of separation, such as during the Cultural Revolution, when he was sent to Yunnan to "learn (...) from the peasants" and taught in a "people-run-school" in Shandong, and also during the 1980s, when he studied in the United States . Wang always returned to Beijing, in the late 1970s to study economy and business at the People's University and in the late 1980s to teach there. After retiring in 1993, he devoted his time to writing: poetry, novels, essays, non-fiction, and a movie script. (shrink)

The Socio-Cultural pluralism and its fabrics in our society have been under the threat of religious fundamentalism and ideological extremism, which firmly believe that there can only one way of true expression and all other forms, are either substandard or false. This attitude has torn away the world into different isolated islands of human settlements. This state of affair is the outcome of multidimensional causes and one among them, no doubt, is related to one of the central issues of Philosophy, (...) i.e., the relation between ‘one and many’. The ontological dimension of the problem of ‘one and many’ cannot be solved withouthaving the proper understanding of epistemological solutions. The epistemic tools of the Advaita Vedanta are powerful enough to suggest pragmatic solutions to the good old problem of ‘one and many’ that attains new relevance in the era of Globalization. The logic of identity in difference and the logic of difference are the two types of logical systems, which are instrumental for the formulation of various types of claims to know of the western tradition. The logic of identity in difference has been clearly designed and defined by the classical logic or the Aristotelian logic. The symbolic logic encarves the various nuances of the logic of difference. The Advaita System has envisaged a new logic i.e., the logic of identity, which is implicit in the Upanisdic mahavakyya ‘Ayam Āthmam Brahma’. The paper intents to explore the possibility of application of the logic of identity in socio-cultural issues of the present day world. (shrink)

The improvement of modern computer technology to achieve fundamentally new indicators can be carried out on the basis of various approaches. One of such approaches is the application of methods of physical informatics. Therefore, this paper considers the support of ensuring “digital immortality” based on physical computer science methods. On the basis of Wiener random processes, measures are proposed to ensure the security of computer nodes to ensure “digital immortality”. The calculated ratios from physical informatics adapted to determine the requirements (...) for the design of information systems to ensure the digitalization of the brain are given. (shrink)