Results for 'Profound disability'

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  1.  32
    Profound Disability, Equality and the Boundaries of Inclusion.John Vorhaus - 2022 - Journal of Philosophy of Disability 2:209-233.
    The sub-title of a recent book on “belonging” for people with profound intellectual and multiple disabilities (PIMD) is “Pushing the boundaries of inclusion.” One aim of this paper is to establish where at least one of these boundaries lies. Enabling profoundly disabled people to be together with others is often inspired by the ideal that anybody and everybody can be fully included in their relationships with others. This inclusive ideal can take the form of relational equality—including people with PIMD (...)
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  2.  9
    Valuing Profoundly Disabled People: Fellowship, Community and Ties of Birth.John Vorhaus - 2017 - Routledge.
    Growing numbers of human beings live with profound and multiple learning difficulties and disabilities. Exploring the moral, social and political implications of this trend, Valuing Profoundly Disabled People addresses questions that are high on policy and practice agendas in numerous regions around the world, including the UK and the EU, the USA, and Australasia. In this important work Vorhaus examines fundamental moral and social questions about profound disability, and each chapter combines a comprehensive review of existing literature (...)
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  3.  63
    Respecting profoundly disabled learners.John Vorhaus - 2006 - Journal of Philosophy of Education 40 (3):313–328.
    The goal of inclusion is more or less credible depending in part on what it is that learners have in common. I discuss one characteristic that all learners are thought to share, although the learners I am concerned with represent an awkward case for the aspiration of inclusivity. Respect is thought of as something owed to all persons, and I defend the view that this includes persons with profound and multiple learning difficulties and disabilities. I also consider the implications (...)
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  4.  57
    Dignity, Capability, and Profound Disability.John Vorhaus - 2015 - Metaphilosophy 46 (3):462-478.
    Martha Nussbaum has sought to establish the significance of disability for liberal theories of justice. She proposes that human dignity can serve as the basis of an entitlement to a set of capabilities that all human beings either possess or have the potential to develop. This article considers whether the concept of human dignity will serve as the justification for basic human capabilities in accounting for the demands of justice for people with profound learning difficulties and disabilities. It (...)
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  5.  31
    Respect, cognitive capacity, and profound disability.John Vorhaus - 2021 - Metaphilosophy 52 (5):541-555.
    According to one prominent form of moral individualism, how an individual is to be treated is determined, not by considering her group membership, but by considering her own particular characteristics. On this view, so this paper argues, it is not possible to provide an account of why people with profound cognitive disabilities are owed respect. This conclusion is not new, but it has been challenged by writers who are sympathetic to the recommended emphasis. The paper aims to show that (...)
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  6.  48
    Citizenship, competence and profound disability.John Vorhaus - 2005 - Journal of Philosophy of Education 39 (3):461–475.
    In this paper I argue that reflection on competence and enfranchisement in relation to profound disability forces re-examination of the grounds of citizenship, with implications for theories of distributive justice in education. The primary purpose is less to point up that some people are disenfranchised without injustice; it is more to advance the view that, since enfranchisement is not an option for some profoundly disabled people, we require a conception of citizenship that is more sensitive to their distinctive (...)
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  7.  15
    6. The Profoundly Disabled as Our Human Equals.Jeremy Waldron - 2017 - In One Another’s Equals: The Basis of Human Equality. Harvard University Press. pp. 215-256.
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  8.  56
    Human Dignity and the Profoundly Disabled.Pia Matthews - 2011 - Human Reproduction and Genetic Ethics 17 (2):185-203.
    One challenge to the concept of human dignity is that it is a rootless notion invoked simply to mask inequalities that inevitably exist between human beings. This privileging of humans is speciesist and its weak point is the profoundly disabled human being. This article argues that far from being a weak point, the profoundly disabled person is a source of strength and witness to the intrinsic dignity that all human beings have by virtue of being human. The disabled represent the (...)
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  9.  59
    Membership in a kind: Nature, norms, and profound disability.John Vorhaus - 2021 - Metaphilosophy 53 (1):25-37.
    Metaphilosophy, Volume 53, Issue 1, Page 25-37, January 2022.
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  10. Navigating Growth Attenuation in Children with Profound Disabilities.Benjamin S. Wilfond, Paul Steven Miller, Carolyn Korfiatis, Douglas S. Diekema, Denise M. Dudzinski & Sara Goering - 2010 - Hastings Center Report 40 (6):27-40.
    A twenty‐person working group convened to discuss the ethical and policy considerations of the controversial intervention called “growth attenuation,” and if possible to develop practical guidance for health professionals. A consensus proved elusive, but most of the members did reach a compromise.
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  11.  32
    Care versus Treatment at the End of Life for Profoundly Disabled Persons.Jeffrey P. Spike - 2012 - Journal of Clinical Ethics 23 (1):79-83.
    Individuals who are profoundly mentally handicapped do not have the capacity to make their own decisions and also do not have a past record of decisions, from when they had capacity, to guide us in making decisions for them. They represent a difficult group, ethically, for surrogate decision making. Here I propose some guidelines, distinguishing between these patients and patients in a persistent vegetative state (PVS). As the life span of patients becomes shorter, or their level of consciousness becomes permanently (...)
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  12.  4
    Other-Person-ness and the Person with Profound Disabilities.St Mellitus College - 2024 - The New Bioethics 30 (2):169-171.
    Volume 30, Issue 2, June 2024, Page 169-171.
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  13. Kudos, and a Correction: Navigating Growth Attenuation in Children with Profound Disabilities: Children's Interests, Family Decision-Making, and Community Concerns.Jeffrey M. Sconyers - forthcoming - Hastings Center Report.
  14.  12
    Other-Person-ness and the Person with Profound Disabilities Other-Person-ness and the Person with Profound Disabilities. By Pia Matthews. Pp.188. London: Routledge. 2023. [£120 Hardback], ISBN:978-1-032-225545-3. [REVIEW]Anna Westin - 2024 - The New Bioethics 30 (2):169-171.
    In this relatively thin volume, Pia Matthews has managed a comprehensive and fluid covering of how discourse on personhood can shape new ethical commitments to individuals with profound disabilitie...
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  15. Book Review: Hans Reinders, Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics (Grand Rapids, MI: Eerdmans, 2008). x + 404 pp. US$36.00/£19.99 (pb), ISBN 978—0—8028—6232—7. [REVIEW]James Mumford - 2010 - Studies in Christian Ethics 23 (2):216-219.
  16.  73
    Are Persons with Profound Intellectual Disabilities Sacramental Icons of Heavenly Life? Aquinas on Impairment.John Berkman - 2013 - Studies in Christian Ethics 26 (1):83-96.
    Although almost completely ignored, Aquinas’s account of persons with severe intellectual disabilities is key to his understanding of human persons and their salvation. Aquinas extensively addresses questions of human impairment, and for Aquinas physical and mental impairment are not nearly as important as moral or spiritual impairment. Contrary to those who focus on Aquinas’s account of rationality and suppose he thinks that a person must exercise rationality in order to be moral and in the image of God, Aquinas’s view is (...)
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  17. Profound Intellectual Disability and the Bestowment View of Moral Status.Simo Vehmas & Benjamin Curtis - 2017 - Cambridge Quarterly of Healthcare Ethics 26 (3):505-516.
    This article engages with debates concerning the moral worth of human beings with profound intellectual and multiple disabilities (PIMDs). Some argue that those with such disabilities are morally less valuable than so-called normal human beings, whereas others argue that all human beings have equal moral value and so each group of humans ought to be treated with equal concern. We will argue in favor of a reconciliatory view that takes points from opposing camps in the debates about the moral (...)
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  18.  48
    Making disability public in deliberative democracy.Stacy Clifford - 2012 - Contemporary Political Theory 11 (2):211-228.
    Deliberative democracy harbors a recurrent tension between full inclusion and intelligible speech. People with profound cognitive disabilities often signify this tension. While liberal deliberative theorists sacrifice inclusion for intelligibility, this exclusion is unnecessary. Instead, by analyzing deliberative locations that already include people with disabilities, I offer two ways to revise deliberative norms. First, the physical presence of disabled bodies expands the value of publicity in deliberative democracy, demonstrating that the publicity of bodies provokes new conversations similar to rational speech (...)
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  19.  34
    Witnessing Quality of Life of Persons with Profound Intellectual and Multiple Disabilities. A practical-Philosophical Approach.Erik Olsman, Appolonia M. Nieuwenhuijse & Dick L. Willems - 2021 - Health Care Analysis 29 (2):144-153.
    Persons with profound intellectual and multiple disabilities cannot speak about their Quality of Life, which makes it necessary to involve others. In current approaches, these ‘others’ are seen as assessors trying to describe QoL as objectively as possible, which involves a reduction of their experiences, through which they develop knowledge on the QoL of the person with PIMD. The objective of this paper is to give caregivers’ knowledge on the QoL of a person with PIMD a theoretical basis that (...)
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  20. Beyond the Medical Model? Disability, Formal Justice, and the Exception for the "Profoundly Impaired".Sara Goering - 2002 - Kennedy Institute of Ethics Journal 12 (4):373-388.
    The formal justice model proposed by Anita Silvers in Disability, Discrimination, and Difference emphasizes the social model of disability and the need for full equality of opportunity, and it suggests that a distributive model of justice that gives special benefits to individuals with disabilities is self-defeating. Yet in that work, Silvers allows an exception for the "profoundly impaired." In this paper, I show how the formal justice theory falls short when it comes to defining and dealing with "profoundly (...)
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  21.  16
    Improv and the Angel: Disability Dance, Embodied Ethics, and Jewish Biblical Narrative.Julia Watts Belser - 2019 - Journal of Religious Ethics 47 (3):443-469.
    Disability dance lays claim to the provocative possibilities of the disabled body, raising profound questions about the politics of art, affect, and embodiment. For scholars of religion, disability dance is a powerful—and as yet unrecognized—site for probing the sacrality and ethics enacted in disability culture. This article brings the biblical tale of Jacob and the angel into conversation with a contemporary performance, “The Way You Look (at me) Tonight,” an intimate duet between choreographer and performer Jess (...)
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  22.  62
    Disability, dependency and indebtedness?John Vorhaus - 2007 - Journal of Philosophy of Education 41 (1):29–44.
    What does dependency reveal about human learning? All humans are dependent, largely because we are variously vulnerable and disabled at more than one stage in our lives. In this paper the subject of dependency is approached largely in the context of our vulnerable and disabled states, including in particular, states of profound disability. The primary contention is that our dependent states should feature in accounts of how we learn, and of relations between learner and teacher, in ways that (...)
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  23.  59
    Valuing the Lives of People with Profound Intellectual Disabilities.Susan J. Brison - 2021 - Philosophical Topics 49 (1):99-121.
    Some prominent contemporary ethicists, including Peter Singer and Jeff McMahan, do not consider human beings with profound intellectual disabilities to have the same moral status as “normal” people. They hold that individuals who lack sufficiently sophisticated cognitive abilities have the same moral value as nonhuman animals with similar cognitive capacities, such as pigs or dogs. Their goal—to elevate the moral standing of sentient nonhuman animals—is an admirable one which I share. I argue, however, that their strategy does not, in (...)
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  24.  27
    A possible application of care-based ethics to people with disabilities during a pandemic.Edmund G. Howe - 2010 - Journal of Clinical Ethics 21 (4):275-283.
    Should people with exceptionally profound disabilities be given an equal chance of surviving a pandemic, even when their care might require a greater use of limited medical resources? How might an ethics of care be used to shape a policy regarding these patients?
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  25.  40
    How Should (and Shouldn’t) We Think About Profound Intellectual Disability?Ally Peabody Smith - 2022 - Journal of Philosophy of Disability 2:112-129.
    Many accounts of the grounds for human moral standing rely on the possession of higher-order capacities of mind that serve as status-conferring attributes, to the exclusion of those with significant intellectual impairments. Interconnectedly, our relationships with those with profound intellectual disability (PID) remain beneath their potential. Taking as a starting point Peter Singer’s graduated account of moral status, its assumptions about PID, and its implications for what we owe those with PID, I argue that rather than conceptualizing PIDs (...)
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  26.  22
    Ethical considerations in qualitative case study research recruiting participants with profound intellectual disabilities.David Haines - 2017 - Research Ethics 13 (3-4):219-232.
    Drawing on the author’s experience carrying out qualitative research in the field of occupational therapy with people with intellectual disabilities, this article explores ethical issues inherent in ethnographic and case study research, where study designs can evolve over time. Such qualitative methodologies can enable deep understanding of research topics, but detailed description of methods and of the range of potential experiences participants may have is necessary to ensure that they are fully informed and ethics committees satisfied. Thorough consideration is required (...)
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  27.  38
    Killing versus totally disabling: a reply to critics.Walter Sinnott-Armstrong & Franklin G. Miller - 2013 - Journal of Medical Ethics 39 (1):12-14.
    We are very grateful to the commentators for taking the time to respond to our little article, ‘What Makes Killing Wrong?’ They raise many points, so we cannot respond to them all, but we do want to head off a few misinterpretations.Our critics in this journal avoid one careless misinterpretation, but less informed readers have pressed this misinterpretation in popular venues, so we need to start by renouncing it. We do not deny that killing humans is morally wrong. To the (...)
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  28.  17
    Growth-Attenuation Therapy for Children with Profound Cognitive and Physical Disabilities.Joseph O’Neil & Derryl Miller - 2023 - The National Catholic Bioethics Quarterly 23 (1):71-82.
    The use of growth attenuation therapy (GAT) is becoming more common in order to enable a family to care for a child with profound cognitive and physical disabilities (PCPD) as they age into adulthood. The first published study on the use of GAT was done with the family of a six-year-old girl with PCPD by Daniel Gunther and Douglas Diekema in Pediatrics in 2006. The ethical application of GAT generated considerable discussion on the use among children with PCPD in (...)
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  29. A Moorean argument for the full moral status of those with profound intellectual disability.Benjamin Curtis & Simo Vehmas - 2016 - Journal of Medical Ethics 42 (1):41-45.
    This paper is about the moral status of those human beings with profound intellectual disabilities (PIDs). We hold the common sense view that they have equal status to ‘normal’ human beings, and a higher status than any non-human animal. We start with an admission, however: we don’t know how to give a fully satisfying theoretical account of the grounds of moral status that explains this view. And in fact, not only do we not know how to give such an (...)
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  30.  15
    Holding Ashley (X): Bestowing Identity Through Caregiving in Profound Intellectual Disability.Joan Liaschenko & Lisa Freitag - 2017 - Journal of Clinical Ethics 28 (3):189-196.
    The controversy over the so-called Ashley Treatment (AT), a series of medical procedures that inhibited both growth and sexual development in the body of a profoundly intellectually impaired girl, usually centers either on Ashley’s rights, including a right to an intact, unaltered body, or on Ashley’s parents’ rights to make decisions for her. The claim made by her parents, that the procedure would improve their ability to care for her, is often dismissed as inappropriate or, at best, irrelevant. We argue, (...)
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  31.  19
    Developing Disability-Focused Pre-Health and Health Professions Curricula.Rachel Conrad Bracken, Kenneth A. Richman, Rebecca Garden, Rebecca Fischbein, Raman Bhambra, Neli Ragina, Shay Dawson & Ariel Cascio - 2023 - Journal of Medical Humanities 44 (4):553-576.
    People with disabilities (PWD) comprise a significant part of the population yet experience some of the most profound health disparities. Among the greatest barriers to quality care are inadequate health professions education related to caring for PWD. Drawing upon the expertise of health professions educators in medicine, public health, nursing, social work, and physician assistant programs, this forum showcases innovative methods for teaching core disability skills and concepts grounded in disability studies and the health humanities. Each of (...)
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  32.  8
    Naming and Describing Disability in Law and Medicine.Heloise Robinson & Jonathan Herring - 2024 - Cambridge Quarterly of Healthcare Ethics 33 (3):401-412.
    This article explores the effects of naming and describing disability in law and medicine. Instead of focusing on substantive issues like medical treatment or legal rights, it will address questions which arise in relation to the use of language itself. When a label which is attached to a disability is associated with a negative meaning, this can have a profound effect on the individual concerned and can create stigma. Overly negative descriptions of disabilities can be misleading, not (...)
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  33.  42
    Surrogate Medical Decision Making on Behalf of a Never-Competent, Profoundly Intellectually Disabled Patient Who Is Acutely Ill.Arvind Venkat - 2012 - Journal of Clinical Ethics 23 (1):71-78.
    With the improvements in medical care and resultant increase in life expectancy of the intellectually disabled, it will become more common for healthcare providers to be confronted by ethical dilemmas in the care of this patient population. Many of the dilemmas will focus on what is in the best interest of patients who have never been able to express their wishes with regard to medical and end-of-life care and who should be empowered to exercise surrogate medical decision-making authority on their (...)
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  34.  31
    Disability bioethics and the commitment to equality.Laura Guidry-Grimes - 2022 - Theoretical Medicine and Bioethics 43 (4):209-220.
    Robert Veatch’s The Foundations of Justice: Why the Retarded and the Rest of Us Have Claims to Equality delves into deep questions of justice through the case of a child with disabilities. I describe what is basically right about this vision, as well as what is problematic from the standpoint of contemporary disability bioethics. From there, I dive into the notion of vulnerability that is at play in his work. He describes disability as necessarily a condition of weakness, (...)
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  35.  6
    Disability and the Resurrection of the Body: Identity and Imagination.Medi Ann Volpe - 2024 - Nova et Vetera 22 (3):993-1011.
    In lieu of an abstract, here is a brief excerpt of the content:Disability and the Resurrection of the Body:Identity and ImaginationMedi Ann VolpeI love Star Wars. I watched Luke destroy the Death Star as a wide-eyed eight-year-old and I relished the downfall of the imperial walkers on the ice planet Hoth. I rejoiced with Luke at seeing his father, Anakin Skywalker (Darth Vader), restored in death to the Good Side of the Force, glowing faintly alongside Obi-wan Kenobi and the (...)
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  36.  5
    Including adults with intellectual disabilities who lack capacity to consent in research.Julie Calveley Clark) - 2012 - Nursing Ethics 19 (4):558-567.
    The Mental Capacity Act 2005 has stipulated that in England and Wales the ethical implications of carrying out research with people who are unable to consent must be considered alongside the ethical implications of excluding them from research altogether. This paper describes the methods that were used to enable people with severe and profound intellectual disabilities, who lacked capacity, to participate in a study that examined their experience of receiving intimate care. The safeguards that were put in place to (...)
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  37.  18
    What’s Good About Inclusion? An Ethical Analysis of the Ideal of Social Inclusion for People with Profound Intellectual and Multiple Disabilities.Simon van der Weele & Femmianne Bredewold - 2024 - Health Care Analysis 32 (2):106-123.
    Abstract‘Social inclusion’ is the leading ideal in services and care for people with intellectual disabilities in most countries in the Global North. ‘Social inclusion’ can refer simply to full equal rights, but more often it is taken to mean something like ‘community participation’. This narrow version of social inclusion has become so ingrained that it virtually goes unchallenged. The presumption appears to be that there is a clear moral consensus that this narrow understanding of social inclusion is good. However, that (...)
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  38.  46
    Sharing in a Common Life: People with Profound and Multiple Learning Difficulties.John Vorhaus - 2017 - Res Publica 23 (1):61-79.
    There is a view that what we owe to other people is explained by the fact that they are human beings who share in a common human life. There are many ways of construing this explanatory idea, and I explore a few of these here; the aim is to look for constructions that contribute to an understanding of what we owe to people with profound and multiple learning difficulties and disabilities. In exploring the idea of sharing in a common (...)
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  39.  31
    Including adults with intellectual disabilities who lack capacity to consent in research.Julie Calveley - 2012 - Nursing Ethics 19 (4):558-567.
    The Mental Capacity Act 2005 has stipulated that in England and Wales the ethical implications of carrying out research with people who are unable to consent must be considered alongside the ethical implications of excluding them from research altogether. This paper describes the methods that were used to enable people with severe and profound intellectual disabilities, who lacked capacity, to participate in a study that examined their experience of receiving intimate care. The safeguards that were put in place to (...)
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  40.  93
    Worth living or worth dying? The views of the general public about allowing disabled children to die.Claudia Brick, Guy Kahane, Dominic Wilkinson, Lucius Caviola & Julian Savulescu - 2020 - Journal of Medical Ethics 46 (1):7-15.
    BackgroundDecisions about withdrawal of life support for infants have given rise to legal battles between physicians and parents creating intense media attention. It is unclear how we should evaluate when life is no longer worth living for an infant. Public attitudes towards treatment withdrawal and the role of parents in situations of disagreement have not previously been assessed.MethodsAn online survey was conducted with a sample of the UK public to assess public views about the benefit of life in hypothetical cases (...)
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  41.  26
    Supporting Children with Learning Difficulties: Holistic Approaches for Severe, Profound and Multiple Disabilities. By C. Turner: Pp 176. London: Continuum. 2011.£ 19.99 (pbk). ISBN 978-1-411-2177-6.Jennifer Kinsman - 2012 - British Journal of Educational Studies 60 (4):453-454.
  42.  63
    Empathizing with The Intellectually Disabled.Claudia Passos-Ferreira - 2023 - In Ana Paula Barbosa-Fohrmann & Sandra Caponi (eds.), Latin American Interdisciplinary Perspectives on Bioethics and Disabilities. Springer Nature. pp. 3-16.
    This chapter is devoted to reflecting on the role of empathy in interactions with people with profound intellectual disabilities. We have a duty to respect people with intellectual disabilities. Respect involves identification with a point of view. We owe them an effort at identification with their perspective. However, if intellectually disabled people’s communicative abilities are impaired, our apprehension of their point of view might be limited, reducing our ability to identify with them and respect them. To answer this challenge, (...)
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  43. The lived experience of disability.S. Kay Toombs - 1995 - Human Studies 18 (1):9-23.
    In this paper I reflect upon my personal experience of chronic progressive multiple sclerosis in order to provide a phenomenological account of the human experience of disability. In particular, I argue that the phenomenological notion of lived body provides important insights into the profound disruptions of space and time that are an integral element of changed physical capacities such as loss of mobility. In addition, phenomenology discloses the emotional dimension of physical disorder. The lived body disruption engendered by (...)
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  44.  39
    The Relational Potential Standard: Rethinking the Ethical Justification for Life‐Sustaining Treatment for Children with Profound Cognitive Disabilities.Aaron Wightman, Jennifer Kett, Georgina Campelia & Benjamin S. Wilfond - 2019 - Hastings Center Report 49 (3):18-25.
    Caregivers should usually accede to parents’ requests for life-sustaining treatment. For such decision-making, the best interests standard is too limited. John Arras’s “relational potential standard,” con-joined to a contemporary care ethics framework, provides a better guide.
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  45.  43
    Stable value sets, psychological well-being, and the disability paradox: ramifications for assessing decision making capacity.L. Syd M. Johnson - 2013 - American Journal of Bioethics Neuroscience 4 (4):24-25.
    The phenomenon whereby severely disabled persons self-report a higher than expected level of subjective well-being is called the “disability paradox.” One explanation for the paradox among brain injury survivors is “response shift,” an adjustment of one’s values, expectations, and perspective in the aftermath of a life-altering, disabling injury. The high level of subjective well-being appears paradoxical when viewed from the perspective of the non-disabled, who presume that those with severe disabilities experience a quality of life so poor that it (...)
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  46.  14
    Correction: What’s Good About Inclusion? An Ethical Analysis of the Ideal of Social Inclusion for People with Profound Intellectual and Multiple Disabilities.Simon van der Weele & Femmianne Bredewold - 2024 - Health Care Analysis 32 (2):124-125.
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  47.  64
    Natality and Disability: From Augustine to Arendt and Back.Lorraine Krall McCrary - 2018 - Arendt Studies 2:75-98.
    Arendt’s “natality,” a promising foundation for humanness that might be expanded to include those with profound cognitive disabilities, emerges in part out of Arendt’s creative interpretation of Augustine. Returning to Augustine provides natality with resources to escape the weaknesses of Arendt’s thought when viewed from the perspective of disability theory: The traps of grounding human dignity in rationality, of downplaying expressions of creativity in non-political spheres, and of denigrating the role of the body.
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  48.  85
    But for the Grace of God: Abortion and Cognitive Disability, Luck and Moral Status.Jonathan Surovell - 2017 - Ethical Theory and Moral Practice 20 (2):257-277.
    Many theories of moral status that are intended to ground pro-choice views on abortion tie full moral status to advanced cognitive capabilities. Extant accounts of this kind are inconsistent with the intuition that the profoundly cognitively disabled have full moral status. This paper improves upon these extant accounts by combining an anti-luck condition with Steinbock’s stratification of moral status into two levels. On the resulting view, a being has full moral status if and only if she has moral status and (...)
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  49.  39
    What moral status should be accorded to those human beings who have profound intellectual disabilities? A reply to Curtis and Vehmas.Hugh V. McLachlan - 2016 - Journal of Medical Ethics 42 (8):550-551.
  50.  46
    The UN Convention on the Rights of Persons with Disabilities: A Framework for Ethical and Inclusive Practice?Kelley Johnson - 2013 - Ethics and Social Welfare 7 (3):218-231.
    The UN Convention on the Rights of Persons with Disabilities (CRPD) was passed in 2006 and came into force in 2008. It sets out a number of core values, including dignity, individual autonomy, non-discrimination, participation and community inclusion. Although the CRPD has been recognised as an important step forward by many disabled people and their supporters and provides the foundation for building a good life, the author argues that it does not necessarily equate with it. The underpinning Western values of (...)
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