The National Blood Policy in India relies heavily on voluntary blood donors, as they are usually assumed to be associated with low levels of transfusion-transmitted infections . In India, it is mandatory to test every unit of blood collected for hepatitis B, hepatitis C, HIV/AIDS, syphilis and malaria. Donors come to the blood bank with altruistic intentions. If donors test positive to any of the five infections, their blood is discarded. Although the blood policy advocates disclosure of TTI status, donors (...) are not, in practice, informed about their results. The onus is on the donor to contact the blood bank. Out of approximately 16 000 donations in the past 2 years, 438 tested positive for TTI, including 107 for HIV. Only 20% of the donors contacted the blood bank; none of them were HIV positive. Disclosure by blood banks of TTI status by telephone or mail has resulted in serious consequences for some donors. Health providers face an ethical dilemma, in the absence of proper mechanisms in place for disclosure of test results, regarding notification to donors who may test positive but remain ignorant of their TTI status. Given the high cost of neglecting to notify infected donors, the authors strongly recommend the use of rapid tests before collecting blood, instead of the current practice, which takes 3 h to obtain results, and disclosure of results directly to the donor by a counsellor, to avoid dropouts and to ensure confidentiality. (shrink)

One of the notable arguments in the history of philosophy is Descartes' thesis: cogito, ergo sum. However, the question as to the logical nature of that argument has not yet been entirely clarified.

This is a new release of the original 1924 edition.

Open peer commentary on the article “Religion: A Radical-Constructivist Perspective” by Andreas Quale. Upshot: The first of my three main goals in this commentary is to demonstrate that Quale’s radical separation between cognitive and non-cognitive knowledge is not viable. The second is to establish Quale’s assertion that a radical constructivist cannot be genuinely religious is a result of taking radical constructivism and religion as abstracted first-order models and is a result of comparing and contrasting elements of these models. The third (...) goal is to establish how religious radical constructivists establish relations between their religious beliefs and their radical constructivist beliefs. To accomplish the first goal, I appeal to the work of Damasio to establish that what Quale refers to as “non-cognitive knowledge” is inextricably cognitive. I also appeal to the work of both Damasio and von Glasersfeld to demonstrate that the Cartesian duality between mind and body is not viable. To accomplish the last two goals, I make a distinction between first- and second-order knowledge and contrast Quale’s argument that a radical constructivist cannot be religious with the relation between religious beliefs and radical constructivism from the perspective of actual religious radical constructivists. (shrink)

В книге на материале различных культурных ареалов (Западной Европы, Руси / России, цивилизации Востока) и эпох (Античности, Средневековья, Нового времени) исследуются образы времени, коллективные представления о связи времен, о прошлом и будущем.

It is well known that when resolution occurs in the stichic iambics and trochaics of tragedy word-end is not found between the two shorts so produced: w or, more accurately, that the first short of resolution must not be the last syllable of a polysyllabic word. Moreover, the syllables in resolution most often form part of the same word as the following short or anceps, e.g.: Ion 1143.

THOUGHT .—THE BITTER CRY OF THE PLAIN MAN AN APPEAL TO PHILOSOPHERS " The best philosopher is the man who can think most imply. ...