Автором рассматриваются различны типы правовой рефлексии в свете смены основных исследовательских парадигм. Для специалистов в области гуманитарного знания и читателей, интересующихся вопросами философии права и теоретического правоведения.

(2007). More Power to the Consumer? Problems and Possibilities in Improving the Price-Quality Ratio of Legal Services by the Dutch Bar. Legal Ethics: Vol. 10, No. 1, pp. 51-71.

Background and objective: Code status discussions may fail to address patients’ treatment-related goals and their knowledge of cardiopulmonary resuscitation (CPR). This study aimed to investigate patients’ resuscitation preferences, knowledge of CPR and goals of care. Design, setting, patients and measurements: 135 adults were interviewed within 48 h of admission to a general medical service in an academic medical centre, querying code status preferences, knowledge about CPR and its outcome probabilities and goals of care. Medical records were reviewed for clinical information (...) and code status documentation. Results: 41 (30.4%) patients had discussed CPR with their doctor, 116 (85.9%) patients preferred full code status and 11 (8.1%) patients expressed code status preferences different from the code status documented in their medical record. When queried about seven possible goals of care, patients affirmed an average of 4.9 goals; their single most important goals were broadly distributed, ranging from being cured (n = 36; 26.7%) to being comfortable (n = 8; 5.9%). Patients’ mean estimate of survival to discharge after CPR was 60.4%. Most patients believed it was helpful to discuss goals of care (n = 95; 70.4%) and the chances of surviving inhospital CPR (n = 112; 83.0%). Some patients expressed a desire to change their code status after receiving information about survival following inhospital CPR (n = 11; 8.1%) or after discussing goals of care (n = 2; 1.5%). Conclusions: Doctors need to address patients’ knowledge about CPR and take steps to avoid discrepancies between treatment orders and patients’ preferences. Addressing CPR outcome probabilities and goals of care during code status discussions may improve patients’ knowledge and influence their preferences. (shrink)

Many scholars have sought to understand renaissance culture in terms of self-fashioning, a concept that sees the sixteenth-century preoccupation with imitation and performance as symptoms of a desire to conform outwardly to social expectations. Historians of Tudor England and biographers of Thomas More, influenced by this concept, have despaired of discovering the “true” Thomas More behind a bewildering array of self-fashioned masks that More “wore” as both an author and public figure. Recent scholarship seeks to show the coherence of More's (...) character, despite the fact that his life and writings do not fit neatly into contemporary scholarly categories. Understanding More as a “Christian Humanist” and focusing on More's intervention in a controversy between his friends Erasmus and Dorp, this study positions More as engaging in typological emulation, whereby in imitating the correspondence of Jerome and Augustine, he seeks to embody more perfectly the ideal of the Christian orator. (shrink)

Thomas More’s 281 epigrams form a diverse and seemingly haphazard collection of occasional and programmatic pieces written in a variety of meters on diverse topics. Since most of More’s papers disappeared in the years immediately following his death, it is difficult and perhaps impossible to reconstruct on the basis of external evidence the rationale behind the selection and distribution of his epigrams. Despite this challenge, internal evidence provides some clues. Nearly half of the epigrams are translations of Greek originals. Some (...) of these Greek originals serve as the basis for sequences of epigrams, one of which is the “Lame Beggars Sequence.” Through a process of iterative amplificatio, More progressively cultivates eloquence as he extends the meaning of his original to encompass moral and political themes. In turn, he develops the theme into original compositions before producing a final translation that encompasses both the literal and moral senses of the original Greek. (shrink)

Leading philosopher of religion D. Z. Phillips argues that intellectuals need not see their task as being for or against religion, but as one of understanding it. What stands in the way of this task are certain methodological assumptions about what enquiry into religion must be. Beginning with Bernard Williams on Greek gods, Phillips goes on to examine these assumptions in the work of Hume, Feuerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Le;vy-Bruhl, Berger and Winch. The result exposes confusion, but (...) also gives logical space to religious belief without advocating personal acceptance of that belief, and shows how the academic study of religion may return to the contemplative task of doing conceptual justice to the world. Religion and the Hermeneutics of Contemplation extends in important ways D. Z. Phillips' seminal 1976 book Religion Without Explanation. It will be of interest to scholars and students of philosophy, anthropology, sociology and theology. (shrink)

In locating friendly fire in contemporary philosophy of religion, D.Z. Phillips shows that more harm can be done to religion by its philosophical defenders than by its philosophical despisers. Friendly fire is the result of an uncritical acceptance of empiricism, and Phillips argues that we need to examine critically the claims that individual consciousness is the necessary starting point from which we have to argue: for the existence of an external world and the reality of God; that God is a (...) person without a body, a pure consciousness; and that to assent to a religious belief is essentially to assign a truth value to a proposition independent of any confessional context. When these products of friendly fire are avoided, we arrive at a new understanding of belief, trust and the soul, and refuse to say more or less than we know about the realities of human life in the service of religious apologetics. (shrink)

Many contemporary philosophers assume that, before one can discuss prayer, the question of whether there is a God or not must be settled. In this title, first published in 1965, D. Z. Phillips argues that to understand prayer is to understand what is meant by the reality of God. Beginning by placing the problem of prayer within a philosophical context, Phillips goes on to discuss such topics as prayer and the concept of talking, prayer and dependence, superstition and the concept (...) of community. This is a fascinating reissue that will be of particular value to students with an interest in the philosophy of religion, prayer and religious studies more generally. (shrink)

First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

D. Z. Phillips; III—Does it Pay to be Good?, Proceedings of the Aristotelian Society, Volume 65, Issue 1, 1 June 1965, Pages 45–60, https://doi.org/10.1093/aris.

Our Book Review Editor, James Keller, invited William Hasker to write a review of the Book by D. Z. Phillips, "The Problem of Evil and the Problem of God" and then in consultation with the Editor-in-Chief invited Phillips to respond. Aware of both their respect for each other and their philosophical differences we planned that Hasker's review and Phillips' response would appear in the same issue of the "International Journal for Philosophy of Religion." Unfortunately that was not to be. Dewi, (...) as he was known to his many friends throughout the world, collapsed at his desk on 25 July, 2006 in the library of his beloved University of Wales, Swansea. Although we were not able to have the review and response appear in the same issue as we had all planned, we are now printing his response to Hasker's review, "D. Z. Phillips's Problems with Evil and with God," which appeared in IJPR, Vol. 61,3. Dewi had completed the review and thanks to the efforts of Helen Baldwin who prepared the manuscript and Dewi's wife, Monica, and family we are able to print it here. Since Dewi was responding to an earlier version of Hasker's review, a few minor editorial changes have been made. Dewi's death is a great loss to the philosophical community and a deep personal loss to his family and friends, but I am confident that he would be pleassed to have this response appear. He might even have a story to tell, a comment that those who knew him well will fully understand. Eugene Thomas Long. (shrink)

Inappropriate authorship is a common problem in biomedical research and may be becoming one in bioethics, due to the increase in multiple authorship. This paper investigates the authorship policies of bioethics journals to determine whether they provide adequate guidance for researchers who submit articles for publication, which can help deter inappropriate authorship. It was found that 63.3% of bioethics journals provide no guidance on authorship; 36.7% provide guidance on which contributions merit authorship, 23.3% provide guidance on which contributions do not (...) merit authorship, 23.3% require authors to take responsibility for their contributions or for the article as a whole, 20% provide guidance on which contributions merit an acknowledgement but not authorship, 6.7% require authors to describe their contributions, and only 3.3% distinguish between authorship in empirical and conceptual research. To provide authors with effective guidance and promote integrity in bioethics research, bioethics journals should adopt authorship policies that address several important topics, such as the qualifications for authorship, describing authorship contributions, taking responsibility for the research and the difference between authorship in empirical and conceptual research. (shrink)

D Z Phillips; Not in Front of the Children: children and the heterogeneity of morals, Journal of Philosophy of Education, Volume 14, Issue 1, 30 May 2006, Pages.

Five reasons are given for why Wittgensteinianism, though a major movement in philosophy of religion, has never been a dominant one. The remainder of the chapter is divided as follows: - I: The influence of Descartes’ Legacy. - II: Philosophy of Religion’s epistemological inheritance as seen in Reformed epistemology and the influence of Thomas Reid, and in neo-Kantianism. - III: The return from metaphysical reality in Wittgenstein. - IV: Difficulties in the metaphysical notion of God: as being itself or pure (...) consciousness. - V: The importance of ordinary certitudes in Wittgenstein’s On Certainty. - VI: The sense of God’s “otherness” from the world. - VII: Religion and contemplative philosophy. (shrink)

What is one to make of Sartre's treatment of his waiter in one of his famous analyses of bad faith? The example is supposed to be an obvious one, but the more we examine it, the less obvious it becomes. Let us remind ourselves of Sartre's example: Let us consider this waiter in the café. His movement is quick and forward, a little too precise, a little too rapid. He comes toward the patrons with a step a little too quick. (...) He bends forward a little too eagerly; his voice, his eyes express an interest a little too solicitous for the order of the customer. Finally there he returns, trying to imitate in his walk the inflexible stiffness of some kind of automaton while carrying his tray with a recklessness of a tight-rope walker by putting it in a perpetually unstable, perpetually broken equilibrium which he perpetually re-establishes by a light movement of the arm and hand. (shrink)

Reflection on religion inevitably involves consideration of its relation to morality. When great evil is done to human beings, we may feel that something absolute has been violated. Can that sense, which is related to gratitude for existence, be expressed without religious concepts? Can we express central religious concerns, such as losing the self, while abandoning any religious metaphysic? Is moral obligation itself dependent on divine commands if it is to be objective, or is morality not only independent of religion, (...) but its accuser if God is said to allow horrendous evils? In any case, what happens to the absolute claims of religion in what is, undeniably, a morally pluralistic world? These are the central questions discussed by philosophers of religion and moral philosophers in this collection. They do so in ways which bring new aspects to bear on these traditional issues. (shrink)