The right of adults with sound mind to consent to treatment or risk their own health for the benefit of the community in a clinical trial is unequivocally recognised by the law. But what about those vulnerable by virtue of their age, nature or position in society? Experts from the fields of medicine, philosophy, theology and law, explore the ethical and legal principles which seek to reconcile the individual's right to autonomy with the need to protect vulnerable groups. Discussions refer (...) both to specific groups and specific issues. (shrink)

Medical Ethics has many unsung heros and heroines. Here we celebrate one of these and on telling part of her story hope to place modern medical ethics and bioethics in the UK more centrally within its historical and human contex.

A group of statesmen known as the InterAction Council, in consultation with theologians and philosophers representing many cultures, has drafted a proposed Universal Declaration of Human Responsibilities.

Comments on the agency papers by B. D. Slife , M. Gergen , R. N. Williams , and G. S. Howard . In response to these papers, M. S. Richardson states that the construct of agency/empowerment is replaced with embodied empowerment, the idea of which needs to be developed in a moral concept. 2012 APA, all rights reserved).

This book exploits the power of phenomenological methods to access and describe lived moral experiences of pain and suffering for patients, their families and the wider community. Creating new fields of communication for patients, their family members and health professionals in shared decision making processes, this book builds on knowledge about suffering to help and guide correct action in preventing and relieving chronic pain and improving systems of care. It offers a new phenomenology for understanding moral experience in serious illness (...) and suffering, and its implication for policy, practice and research. A series of applied chapters, looking at individual experiences of suffering and care experiences, present some areas of ethical inquiry, including: pain and suffering maternal care ethics evaluation and moral deliberation about treatment options decision-making and moral agency end-of-life experiences of care. Exploring how moral phenomenology could provide fruitful alternatives to traditional frameworks in bioethics, this is an important addition to the literature. It will be of interest to scholars and students of bioethics and phenomenological methods in the health and human services. (shrink)

Crude materialism, reduction of mind to body, extreme individualism. All products of a 17th century scientific inheritance which looks at the parts of our existence at the expense of the whole. Cutting through myths of scientific omnipotence, Mary Midgley explores how this inheritance has so powerfully shaped the way we are, and the problems it has brought with it. She argues that poetry and the arts can help reconcile these problems, and counteract generations of 'one-eyed specialists', unable and unwilling (...) to look beyond their own scientific or literary sphere. Dawkins, Atkins, Bacon and Descartes all come under fire as Midgely sears through contemporary debate, from Gaia to memes, and organic food to greenhouse gases. After years of unquestioned imperialism, science is finally forced to take a step back and acknowledge the arts. (shrink)

This book argues that when visual jokes are harmful, they harm in a specific way: a subject’s personhood is revoked in a way that differs both in kind and degree depending on whether that person is depicted or described. Such revocation can occur in every role and any stage within the joke’s context, from character to audience member, from moment of depiction to uncritical exposure. Unlike a mere unhumorous insult, which doesn’t require the sympathy of its audience but can operate (...) solely between the target and the bully, a joke requires a particular kind of response from its audience to complete itself—to “deliver”, which requires not only some degree of complicity from audience members, but a complicity earned at the expense of the joke’s referent. This book shows how we need not prevent the occurrence of these things in order to undermine their oppressive power—we only need the right kind of recontextualization: turning those utterances into jokes or turning those jokes against themselves. Unlike other forms of visual oppression, the harms contained within visual jokes can be reconfigured to affirm those they were created to harm, changing their function from jokes which attack others to jokes which attack themselves, empowering those they were created to target by calling into question the problematic conceptions of audiences who are sympathetic to the harmful joke’s initial formulation. (shrink)

The purpose of the work is to compare aquinas and merleau-Ponty and see whether the thought of thomas is relevant today. It is, As presenting a different insight into being. They agree in their purposes, But seek reality differently. Thomas looks for ultimate cause, Eternal truths, And claims the soul of man is an independent, Spiritual entity; merleau-Ponty looks to phenomena to find essences, Sees truth as elusive, And claims the soul is developmental. Both affirm the unity of man, However.

The asshole remains the one shameful part of the bourgeois body.... The anus is the private part par excellence of the bourgeois body.... It has no place in socially admissible desire.... The use of the asshole is the touchstone of the conflict between the private and the public. Guy Hocquenghem.

Esta peça decola de conferencia apresentada em 25 de março de 2023 no XIX Seminário do Dia Mundial de Combate à Discriminação Étnica, VIII Seminário do Programa de Pós-Graduação em Relações Étnicas e Contemporaneidade e o I Seminário do Dia Nacional das Tradições das Raízes de Matrizes Africanas e Nações do Candomblé, no ODEERE - Órgão de Educação e Relações Étnicas da Universidade Estadual do Sudoeste da Bahia (UESB), campus de Jequié BA. Agradeço à Comissão Organizadora[i], o convite, a sugestão (...) do tema para a conferencia, e a possibilidade de, ainda que virtualmente, estar no ODEERE e PPGREC, casas de saberes que me acolheram entre 2017 e 2018, em um pós doutorado, e que muito contribuíram para minha virada para uma perspectiva feminista decolonial e para estudos étnicos. (shrink)