The paper begins with a defence of a new definition of privacy as the absence of undocumented personal knowledge. In the middle section, I criticise alternative accounts of privacy. Finally, I show how my definition can be worked into contemporary American Law.

This article examines the implicit promises of fairness in evidence based medicine , namely to avoid discrimination through objective processes, and to distribute effective treatments fairly. The relationship between EBM and vulnerable groups is examined. Several aspects of EBM are explored: the way evidence is created , and the way evidence is applied in clinical care and health policy. This analysis suggests that EBM turns our attention away from social and cultural factors that influence health and focuses on a narrow (...) biomedical and individualistic model of health. Those with the greatest burden of ill health are left disenfranchised, as there is little research that is relevant to them, there is poor access to treatments, and attention is diverted away from activities that might have a much greater impact on their health. (shrink)

The additional data, perspectives, questions, and criticisms contributed by the commentaries strengthen our view that local cortical processors coordinate their activity with the context in which it occurs using contextual fields and synchronized population codes. We therefore predict that whereas the specialization of function has been the keynote of this century the coordination of function will be the keynote of the next.

This paper sketches an account of public health ethics drawing upon established scholarship in feminist ethics. Health inequities are one of the central problems in public health ethics; a feminist approach leads us to examine not only the connections between gender, disadvantage, and health, but also the distribution of power in the processes of public health, from policy making through to programme delivery. The complexity of public health demands investigation using multiple perspectives and an attention to detail that is capable (...) of identifying the health issues that are important to women, and investigating ways to address these issues. Finally, a feminist account of public health ethics embraces rather than avoids the inescapable political dimensions of public health. (shrink)

Given that most of the adults’ life is spent in the workplace, and because the quality of working life has a significant effect on family life and community health, it is crucial to study the components involved in the improvement of the workplace and people’s health in the work environment. Therefore, by examining the common literature of Islamic values, spirituality and spiritual health, an attempt has been made in this research to explain organisational values and spiritual health in the management (...) of organisations and to analyse the relationship of these variables with each other in Iraq using an Islamic approach. Similar to any other community, an Islamic community requires management proportional to its specific circumstances. In fact, an Islamic community needs a type of management that intertwines with divine and Islamic values and ethical principles and prioritises Islamic ideals. Therefore, this study aims to evaluate the role of organisational values in the improvement of Islamic values of Iraqi Muslims. To this end, 2800 employees selected from 30 oil and chemical compound manufacturing organisations are examined. According to the results, the Islamic values governing the Iraqi organisations play an effective role in the improvement of employees’ spiritual health.Contribution: Divine and religious values and Islamic ethics have always been considered in Islamic communities, where formal and informal procedures are taken into consideration. An Islamic approach to management is combined with Islamic values, behaviours and ethics, and these values affect Islamic administration. Therefore, a proper understanding of Islamic values will help develop the right plan for human resource management, as well as the maintenance of organisational and community health. (shrink)

In this paper we consider the use of cases in medical ethics research and teaching. To date, there has been little discussion about the consent or confidentiality requirements that ought to govern the use of cases in these areas. This is in marked contrast to the requirements for consent to publish cases in clinical journals, or to use personal information in research. There are a number of reasons why it might be difficult to obtain consent to use cases in ethics. (...) Many cases concern people who are incompetent, and thus unable to give consent. Often the material is of a sensitive nature, it is not clear who should give consent, or the ethicist has no access to those involved. We argue that the use of cases in ethics research and teaching can be justified by appeal to the public interest argument, and suggest a number of areas for discussion and clarification. (shrink)

From a purely historical point of view Lucan's epic is important, because it represents an intermediate stage between the contemporary account by Caesar of his defeat of the Pompeians and the later versions in Plutarch, Appian, and Cassius Dio. However, it does not merely show us the development of the historical tradition about the war, in particular that part of it which did not stem ultimately from Caesar himself. It is a milestone in the development of Roman ideas about the (...) fall of the Republic. For, while we can only tentatively deduce the attitude which Augustan writers, especially Pollio and Livy, adopted towards this war, Lucan represents the views of those who had not only lived under the monarchy which was the final product of the conflict begun in 49 B.c., but had experienced its less agreeable consequences under the later Julio-Claudians. (shrink)

Until about thirty years ago, the extent of disclosure about and consent-seeking for medical interventions was influenced by a beneficence model of professional behaviour. Informed consent shifted attention to a duty to respect the autonomy of patients. The new requirement arrived on the American scene in two separate contexts: for daily practice in 1957, and for clinical study in 1966. A confusing double standard has been established. 'Daily consent' is reviewed, if at all, only in retrospect. Doctors are merely exhorted (...) to obtain informed consent; they often minimise uncertainties about 'best' treatment and they feel duty-bound to provide patients with an unequivocal recommendation for action. 'Study consent' in a clinical trial is reviewed prospectively, and doctors are compelled by regulation to point out that there is insufficient evidence to make a rational choice between two compared treatments. It has been impossible to devise informed consent practices that satisfy, in full, the competing moral imperatives of respect for autonomy, concern for beneficence with emphasis on the value of health, and a vigil for justice. A way must be found to experiment with various discretionary approaches that would strike a realistic balance among competing interests. (shrink)

How are we to understand Aristotle's famous doctrine of the mean? "If ten pounds are too much for a particular person to eat and two too little, it does not follow that the trainer will order six pounds"... In fact, the relation of morality to physical health is more intimate than mere analogy. Emotions involve a bodily process (cp On the Soul 403al6ff): for example, 'Anger is productive of heat' (On the Parts ofAnimals 650b35), while 'Fear is, indeed, a kind (...) of chill' (Rhetoric 1389b32). The hot temper of youth and the cool temper of old age, to take two extremes, are corollaries of physical extremes, of literal heat and cold respectively (Rhetoric 1389a2ff). In general, moral as well as bodily excellences are supervenient upon physical states; specific to moral excellence is what it supervenes upon, viz bodily pleasures and plains (Physics 246b3-247a20, an early passage not relevantly superseded). Health and virtue are both grounded upon the physiological condition of a psycho-physical entity... Yet it is hard to view the physiology of virtue as more than a general precondition. It more satisfactorily identifies natural virtue than virtue proper. The blood of young men is heated by nature (as though by wine), so that they are hot-tempered and hopeful; this makes them less timorous and more confident, and so more courageous, than the old (Rhetoric 1389al8ff). But the properly brave man is one 'who faces and who fears the right things and from the right motive, in the right way and at the right time' (11 5b1b7ff). (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

SummaryThe paper is a critique of Moore's conception of common sense – a conception based on two central propositions. The critique is specific and textual in character but turns generally upon the difficulties inherent in Moore's attempt to articulate definite propositional grounds for common sense knowledge. By contrast, the discourse of the critique favours a praxiological conception of common sense and so proceeds to show how Moore's propositional conception itself emerges from certain textual and discursive techniques.RésuméCet article est une critique (...) de la conception de Moore du sens commun , conception basée sur deux propositions centrales. Cette critique a un caractère spécifique et textuel mais elle débouche sur les difficultés générates inhérentes à sa tentative ?on;expliciter des fondements propositionnels définis pour la connaissance du sens commun. Au contraire, le discours critique adopte une conception praxéologique du sens commun et montre comment la conception propositionnelle de Moore se construit à partir de certaines techniques textuelles et discursives.ZusammenfassungEs wird Moores Auffassung des common sense kritisiert, die auf zwei zentralen Behaup‐tungen beruht. Diese Kritik ist spezifischer und textlicher Natur, erstreckt sich aber allgemein auf die Schwierigkeiten, die Moores Versuch, bestimmte propositionale Griinde für Common‐sense‐Erkenntnisse zu artikulieren, eigentümlich sind. Im Gegensatz dazu begünstigt der Verfasser eine praxisorientierte Auffassung des common sense, indem er nachweist, wie Moores Auffassung selbst aus gewissen textlichen und diskursiven Techniken hervorgeht. (shrink)

Philosophers of science don't very often discuss the place of mathematics between other sciences or the meaning of mathematics for other sciences. They consider mathematics as a formal language with mainly analytical statements about the use of symbols (Carnap, Russell, Ayer ). Originally Wittgenstein defended this formalistic interpretation of mathematics in his TLP. Gradually, however, he develops himself towards an intuitionistic and ontological position, in which mathematics is conceived as the central and therefore normative part of our thought (of course (...) : on what there is and how it is). Mathematical science plays the role of logic in relation to other sciences. Its universal applicability and efficiency are consequences of its creating beings on a necessary level, in virtue of the number of its relations (always still by substitution). This highly important philosophy of mathematics (misinterpreted by Crispin Wright) starts with his lectures in Cambridge (in the thirties ) and reaches its culmination in the Remarks on the Foundations of Mathematics and in On Certainty. In a second part this philosophical determination of mathematical reasoning is traced backwards through history. David Hume's contribution is reinterpreted from a new point of view. Inside the total field of our beliefs he distinguishes between different sciences with the critérium of the intricacy of relations between items of our knowledge field. The more and stronger these relations, the more forceful and necessary their influence on the remaining parts of the system of our belief. So mathematics is in the centre, the loose reveries of our fancy on the periphery. Quine's representation of ‘the tribunal of sense experience’, by which the total field should be judged and corrected, must be disqualified. Hume's dictum ‘Whatever we conceive, we conceive it to be existent’ reveals sharply that this evaluative and corrective role is performed by the necessary thoughts (or, if one likes it so, ‘realities’) of mathematical science. That reason and especially mathematical reason is the highest judge on the population and structure of our world and a very precious heritage of Pythagorism and Platonism. From the sources of Sextus Empiricus and Aristotle the author tries to reconstruct exactly the original assertion of Pythagoristic mathematical philosophy, which has nothing to do with a naive hypostazation of numbers or a kabbalistic number mysticism. Philolaos' saying, that some propositions are stronger than we, is demonstrated to refer to mathematical laws. The pythagorical position is fully integrated in Plato's dialectical philosophy. Mathematics is the great mediator towards the intuition of true being, the ‘metaxu’ between sensible phenomena and ideas. This tradition of philosophical taxation of mathematics as the ‘logic of science’ is broken by Aristotle, who didn't use mathematics in his qualitative natural science and considered mathematics as an abstract science (about the quantitative aspect of being). Moreover, he disowned its logical role and created a special science for this task. Human reason is mathematical in so far it is sure of its language and thought, which is excellently expressed by the Greek μαθηματιxα (= what can be understood, learned and taught) and by the Dutch word ‘wiskunde’ (= science of what is certain). The remarks and reflections of Wittgenstein have produced a new perspective on the placevalue (‘Stellenwert’) of mathematics among all possible sciences and beliefs and have proven that its onto-logical purport is an unavoidable implication. (shrink)

The sixth decade of this century may be considered a period of dynamic development of the Soviet ethics. In contrast with the post-revolutionary period, the ethics does not limit itself to a normative reflection, but starts also extensive studies in the theory of ethics. According to the authors of the present article, there are all reasons to believe that the marxist ethics will become a scientific discipline in a full sense of the word. The purpose of the article is not (...) to discuss all problems involved in the contemporary Soviet ethics, but above all to outline main problems and trends of its development. The authors distinguish following aspects of the ethical investigations: philosophical, sociological, social-psychological, axiological, pedagogical, historical, gnoseological, logical, and metaethical. Together with a critical evaluation of solutions of certain problems, they criticize some abstractive and ahistorical, in their opinion, approach to ethics which has been manifested above all in works of Y. A. Milner-Irinin and P. M. Egides. (shrink)

Several decades of behavioral research have established that variations in socioeconomic status are related to differences in cognitive performance. Neuroimaging and psychophysiological techniques have recently emerged as a method of choice to better understand the neurobiological processes underlying this phenomenon. Here we present a systematic review of a particular sub-domain of this field. Specifically, we used the PICOS approach to review studies investigating potential relationships between SES and scalp event-related brain potentials. This review found evidence that SES is related to (...) amplitude variations in a diverse range of ERPs: P1, N1, N2, Error-Related Negativities, N400, auditory evoked potentials, negative difference waves, P3 and slow waves. These ERPs include early, mid-latency and late potentials that reflect a broad range of cognitive processes. In this review, all SES effects on ERPs appeared to reflect an impairment or a less efficient form of task-related neural activity for low-SES compared to high-SES individuals. Overall, these results confirm that a wide variety of distinct neural processes with different functional meanings are sensitive to SES differences. The findings of this review also suggest that the relationship between SES and some ERP components may depend on the developmental stage of study participants. Results are further discussed in terms of the current limitations of this field and future avenues of research. (shrink)

What should we make of the intuitions marshaled on behalf of the existence of supererogatory actions, or actions that are “good but not required”? Are they trustworthy or dissembling? This question is important considering the great respect many writers give to them. The attitude of Daniel Guevara is not unusual: "My discussion relies upon the intuition that certain acts, such as those described by Urmson, are supererogatory, indeed, that they are paradigms…I shall proceed on the assumption that a theory is (...) discredited if in fact it makes supererogation impossible." There is thus a widespread attitude that the supererogatory status of certain acts should be taken to be one of those elements out of which a moral theoryshould be constructed, something like one of Rawls’s “considered moral judgments” or “considered convictions of justice.” The comparison with Rawls’ methodology is sometimes quite explicit. My purpose is to throw this conviction – that the supererogatory status of these actions can be accepted with a confidence not too much less than that with which we accept that slavery is wrong – into doubt. Whether there is a category of the supererogatory acts is a matter for another paper; personally I see no conceptual incoherence but merely doubt that it is instantiated very often. My goal shall be rather narrow: to cast doubt upon the reputation of the intuitions. First I shall describe my conclusion abstractly, and why I think the intuitions are much less indubitable than supposed. Then I shall discuss a few common examples of supererogatory acts and show how my account explains them. Finally I shall consider how most important intuitions of supererogatory status – those associated with extreme self-sacrifice – might be integrated into my overall account. (shrink)

I argue that we can make sense of. I give a very general account of knowledge, and then identify ineffable knowledge as a kind of practical knowledge. What distinguishes ineffable knowledge, on my account, is that it has nothing to answer to. Prime examples are certain states of understanding.