BackgroundBiobanking biospecimens and consent are common practice in paediatric research. We need to explore children and young people’s (CYP) knowledge and perspectives around the use of and consent to biobanking. This will ensure meaningful informed consent can be obtained and improve current consent procedures.MethodsWe designed a survey, in co-production with CYP, collecting demographic data, views on biobanking, and consent using three scenarios: 1) prospective consent, 2) deferred consent, and 3) reconsent and assent at age of capacity. The survey was disseminated (...) via the Young Person’s Advisory Group North England (YPAGne) and participating CYP’s secondary schools. Data were analysed using a qualitative thematic approach by three independent reviewers (including CYP) to identify common themes. Data triangulation occurred independently by a fourth reviewer.ResultsOne hundred two CYP completed the survey. Most were between 16–18 years (63.7%, N = 65) and female (66.7%, N = 68). 72.3% had no prior knowledge of biobanking (N = 73).Acceptability of prospective consent for biobanking was high (91.2%, N = 93) with common themes: ‘altruism’, ‘potential benefits outweigh individual risk’, 'frugality', and ‘(in)convenience’.Deferred consent was also deemed acceptable in the large majority (84.3%, N = 86), with common themes: ‘altruism’, ‘body integrity’ and ‘sample frugality’. 76.5% preferred to reconsent when cognitively mature enough to give assent (N = 78), even if parental consent was previously in place. 79.2% wanted to be informed if their biobanked biospecimen is reused (N = 80).ConclusionProspective and deferred consent acceptability for biobanking is high among CYP in the UK. Altruism, frugality, body integrity, and privacy are the most important themes. Clear communication and justification are paramount to obtain consent. Any CYP with capacity should be part of the consenting procedure, if possible. (shrink)

This is a review of the new translation-cum-commentary of Lucretius, De rerum Natura by Klaus Binder, published by dtv, Munich 2017. The review stresses the importance of Lucretius work for the Enlightenment. The translation is o. k. on the whole, however the translator should have avoided rendering the Latin >religio< by >Aberglauben< (superstition). >superstition< was the word chosen by the English translator in the Loeb-Library, W. H. D. Rouse. Rouse was a Headmaster of the Perse School in Cambridge (...) and he may have chosen this rendering in 1924 to avoid getting into trouble with the Church of England. (shrink)

Although still young when he wrote this book, Voegelin already demonstrates his singular analytical capacity as well as his ability to put political phenomena into a new perspective.

Vor dem Hintergrund einer weitreichenden Neuorientierung, die der praktischen Vernunft in der Methodologie , in der Sprachphilosophie und in der strukturalen Wissenschaftstheorie den Primat einräumt, werden die Aporien rationalistischdezisionistischer Konzeptionen deutlicher sichtbar. In diesem Papier wird der argumentative Ursprung von Feyerabends Kritik an Rationalität und Wissenschaft als auf einer - angesichts der 'praktischen Wende' der neueren Wissenschaftsphilosophie - überholten Wissenschaftsauffassung basierend analysiert. Feyerabends Zurückweisung der Wissenschaft erscheint dann weder als Konsequenz seiner Vernunftkritik noch als Bruch in seiner Argumentation; er vollstreckt (...) vielmehr die Gegenstandsverfehlung der methodologistischen Wissenschaftstheorie unverdeckt. (shrink)

In diesem Buch erscheint Kants Moralphilosophie in neuem Licht. Kants Bestimmung und Begründung des Moralprinzips wird gegen das Gros der bisherigen Forschung als konsistente Argumentation auf hohem Niveau aufgeschlüsselt. Das gut lesbare Buch klärt die Grundbegriffe von Kants Moralphilosophie und lässt sich als Kommentar zu deren als besonders schwierig empfundenen Teilen benutzen.

I show that in his De motu animalium Aristoteles proposes a teleology of the practical on the most general zoological level, i.e. on the level common to humans and self-moving animals. A teleology of the practical is a teleological account of the highest practical goals of animal and human self-motion. I argue that Aristotle conceives of such highest practical goals as goals that are contingently related to their realizations. Animal and human self-motion is the kind of action in which certain (...) state of affairs that realize values are mechanized. (shrink)

ArgumentKuhnian phases of paradigmatic development correspond to characteristic variations of citation measures. These correlations can in turn be predicted from a simple model of human information processing when applied to the common environments of scientists. By combining a scientometric and a human information processing approach to the history of scientific thought, structures of disciplinary development, and in particular paradigmatic cycles, can be more reliably assessed than before. Consequently, the quantitative historian of science is liberated to some extent from the vagaries (...) of qualitative judgment, as exemplified by traditional narrative type approaches to the history of science. (shrink)

Praktische Weisheit, häufig auch mit »Klugheit« übersetzt, ist die Tugend der praktischen Vernunft. Die praktische Vernunft, deren Eigenständigkeit als Vermögen des Intellekts zuerst von Aristoteles herausgestellt wurde, ist das Vermögen zur Planung der Umsetzung von praktischen Handlungszwecken. Praktische Weisheit als die Tugend der praktischen Vernunft ist daher diejenige tugendhafte Disposition des vernünftigen Seelenteils, die für die gute Planung und Umsetzung praktischer Handlungszwecke verantwortlich ist.

Das Bild des »goldenen Berges« geht zurück auf geographische Angaben und Beschreibungen, die in der Antike als glaubwürdig angesehen wurden. In der Literatur illustriert die Metapher das Bedeutungsspektrum von Reichtum, Wohlergehen, Überfluss und Glück, spricht aber auch Warnungen aus. Dagegen werden in den philoso-phischen Interpretationen vor allem Konstitutionsprobleme des Fiktiven, auch der entia rationis, thematisiert. Die Metapher exemplifiziert Objekte, die logisch möglich sind, aber nicht wirk-lich existieren. In der Philosophiege-schichte – bis in die aktuellen Analysen der non-existent objects hinein – (...) wurde das Bild des »goldenen Berges« daher stets mit der Frage verbunden, welche Instanzen wir als »wirklich«, »möglich« oder »unmöglich« rechtfertigen kön-nen. Als Beispiel spiegelt die Metapher die Transformationen, in denen sich das Wirklichkeitsverständnis der philoso-phischen Tradition wie in einem Prisma gebrochen hat. (shrink)

Se propone aqui una actualización del pensar hegeliano en la filosofía del derecho internacional, cix tomo al problema del reconocimiento interestatal, a fin de mediar entre un liberalismo vacuo y un multiculturalismo , que en base a la inalienable identidad de cada pueblo haría imposible la defensa de la dignidad de la persona. Se atisba una solución en el concepto de «reconocimiento sustancial y con contenido», que lleva a la paulatina sustitución de las guerras por «contiendas metafóricas», regladas en base (...) al reconocimiento, a la vez, de los derechos humanos y de la contingencia histórica.Hier wini cine Aktualisierung des hegelschen Denkens in Hinsicht aufdie politische Philosophie des tiuBeren Staatsrechts vorgesehíagen, dic den Spuren von Kants Zum ewigen Frieden folgí und zwar mit der Absicht, cine «mittlere Bestimmung» zwischen leerem Liberalismus bzw. abstraktem Universalismus und Multikulturalismus bzw. Relativismus zu finden. Dazu sieht man cine mogliche Lósung in der Idee ciner interstaatlichen «inhaltlichsubstanticllen Anerkennung», dic allmáhlich dic Kricge durch «metaphorische Wettstreite» ersetzen soll. (shrink)

In _The History of the Race Idea: From Ray to Carus,_ Eric Voegelin places the rise of the race idea in the context of the development of modern philosophy. The history of the race idea, according to Voegelin, begins with the postChristian orientation toward a natural system of living forms. In the late seventeenth century, philosophy set about a new task--to oppose the devaluation of man's physical nature. By the middle of the eighteenth century the effort of philosophy was to (...) place man, with his variety of physical manifestations throughout the world, within a systemic order of nature. Voegelin perceives the problem of race as the epitome of the difficulties presented by this new theoretical approach. Part I covers the development of race theories from the English naturalist John Ray to Blumenbach and Kant. Voegelin, anticipating fairly recent genetic insights, explains that human beings must be seen as one speciesdifferent races must not be interpreted as emerging from separate species. In Part II, Voegelin discusses the evolution of the concepts of the body, the organism, and the person. The finite image of the person as a body-mind unit in which body is equal to mind in value provides the basis for Carl Gustav Carus' theory of race, the first significant racial ideology, in Voegelin's estimation. Voegelin's complex analysis levels a scathing critique at Nazi pretensions. He writes: "Compared to its classical form, the current condition of race theory is one of decay.... [T]hese men, with no eyes for the brilliance of the German spirit, want to interfere in human relations and ultimately presume to explicate the German nation to us and to the world--an undertaking with evil consequences.... [The] great thinkers of the past would have been orrified at somebody finding in himself all the traits of the Nordic race with the help of a book on anthropology and then imagining himself to be somebody special who does not have to do anything else. "Let us now take a look at contemporary race theory--we will see an image of destruction.... It is a nightmare to think that we should recognize the people whom we follow and whom we allow to come near us not by their looks, their words, and their gestures, but by their cranial index." Ultimately, Voegelin dismisses any attempt to reduce the human being--his existence, appearance, or actionsto a lower level: "Man as mind-body and historical substance cannot be 1explained' by an element that is less than man himself.". (shrink)

Keine ausführliche Beschreibung für "Sartres Sozialphilosophie" verfügbar.

This article uses a well-defined setting to suggest an optimistic view about the distributional effects of immigration. Section 2 provides a general picture of the native-immigrant differences in labour force participation, unemployment, and occupational and educational attainment, taking skill levels and years since immigration into account. Section 3 investigates the inequality impact of immigration by summarizing the potential labour market impacts and the wage and employment consequences. Section 4 deals with the potentially slow integration of immigrants into the labour market (...) of the host country, as well as with the role that self-selection and selection through politically set admission rules can play for the performance in the labour market. It also considers cultural or ethnic identity as an independent factor potentially affecting economic success and discusses the consequences for inequality. Section 5 concludes. (shrink)

The following considerations have their origin in the recent debate on inter-cultural understanding. In one respect one might characterize the opposing positions in this debate as anthropological universalism and anthropological relativism. Each party, however, imputes to the other a hidden Eurocentrism. The intention of my paper is to show that a third way between these opposing positions is possible, a way that becomes evident when one reflects explicitly on the bearing of European culture on this debate.

Erstmals wird in dieser Studie die These einer präreflexiven Grundstruktur des Bewusstseins konsequent auf Kierkegaards Selbstanalyse angewandt. Damit reiht der Autor Kierkegaard in die Tradition der Idealismus-Kritik der Deutschen Romantik ein und reflektiert die existenziellen und theologischen Konsequenzen. Abgerundet wird diese Skizze durch die Überführung ihrer Ergebnisse in eine vergegenwärtigende Diskussion, die unter Berufung auf Friedrich Schleiermacher und Ludwig Wittgenstein auslotet, inwiefern sich die existenziell wirksame Erfahrung, die ein Mensch am Grund seines eigenen Bewusstseins macht, als „Gott“ identifizieren läss.

Describes the classicall law theory basics. Translaltion from German.

In late 1912, Fritz Goos at the Hamburg Physikalisches Staatslaboratorium discovered a systematic dependency of arc-spectra wavelengths on the length of the electric arc used and on its electric parameters, such as, for instance, the current employed. In early 1913, at Heinrich Kayser's better-equipped physical laboratory in Bonn, Goos was able to confirm these effects using a large concave Rowland grating. He was able to establish that variations of between 3 mm and 10 mm in the length of the arc (...) produced wavelength differences of up to 0.02 Å violet shift and -0.007 Å redshift respectively. Further inquiry also revealed a dependency of the wavelength on the region of the arc selected for spectrometric observation. All these surprising effects were soon collectively named ‘pole effect’.As is shown in this paper, the pole effect threatened the validity of the results of the entire research tradition of high-precision spectroscopy which, around 1910, had excelled in establishing several internally coherent systems of wavelength assignments. These wavelength catalogues had been established by spectroscopists such as Heinrich Kayser, Paul Eversheim and their co-workers in Bonn, by August Herman Pfund in Baltimore, and by Charles Fabry and Henri Buisson in Marseille under the aegis of the ‘International Union for Co-Operation in Solar Research’. They had all produced locally consistent, “homogeneous” systems of wavelengths with estimated errors sometimes smaller than 0.001 Å. However, long before 1913, strange non-local inconsistencies had emerged between these systems that were of much greater magnitude than the estimated error. The discovery of the pole effect opened up the possibility that variations in the arc parameters used in the measurements, which the different teams had hitherto not specified, were responsible for the systematic differences, in their respective sets of measurements, coming to up to 0.025 Å.This paper explores the interrelations between local knowledge production, the strategies for the establishment of local coherence, and the ways in which the community of physicists and spectroscopists handled a possible threat to this coherence after 1913. Around 1930, a general agreement was reached about the physical cause of the pole effect, namely Stark effects, caused in turn by intermolecular electric fields of ions in the arc. Much before 1930, however, the community had already succeeded in standardizing the instrumentation used in high-precision spectrometry and had conformed its research practice to such an extent that from 1917 on the pole effect could be routinely circumvented in high-precision spectrometry and interferometry. Thus, experimentation along with its instrumentation, indeed had ‘a life of its own’, independent of the many unsuccessful efforts to explain the pole effect theoretically. (shrink)

Hybrid identities are sentences in a special second order language with identity. The model classes of sets of hybrid identities are called hybrid solid varieties. We give a Birkhoff-type-characterization of hybrid solid varieties and develop a hybrid equational logic.

I strongly endorse many of the suggestions made by the authors of the extremely useful reviews in this issue. In particular, the need to identify the complex causal mechanisms underlying the major health risk factors requires urgent attention of the research community. I suggest considering the important role of emotional disturbances as contributors to health risks given the empirically established comorbidity between mental and somatic illness. Better knowledge of these mechanisms is an essential prerequisite to develop tailored personalized prevention and (...) intervention programs, including reliable and valid assessment of deficits. (shrink)

O ARTIGO INVESTIGA A PASSAGEM DO CAPÍTULO DA RELIGIÃO PARA O DO SABER ABSOLUTO NA FENOMENOLOGIA DO ESPÍRITO DE HEGEL. TRATA-SE DE LOCALIZAR A RELIGIÃO COMO TRADUÇÃO DA FORMA OU DA LINGUAGEM DA REPRESENTAÇÃO PARA A FORMA OU A LINGUAGEM DO CONCEITO E AS IMPLICAÇÕES QUE ESSA DETERMINAÇÃO FORMAL TRAZ PARA UMA POSSÍVEL COMPREENSÃO DO LUGAR ESPECÍFICO DO DISCURSO RELIGIOSO, QUE SE MOVE ENTRE O UNIVERSAL E O PARTICULAR.