Background The rapidly growing quantity of health data presents researchers with ample opportunity for innovation. At the same time, exploitation of the value of Big Data poses various ethical challenges that must be addressed in order to fulfil the requirements of responsible research and innovation (Gerke et al. 2020 ; Howe III and Elenberg 2020 ). Data sovereignty and its principles of self-determination and informed consent are central goals in this endeavor. However, their consistent implementation has enormous consequences for the (...) collection and processing of data in practice, especially given the complexity and growth of data in healthcare, which implies that artificial intelligence (AI) will increasingly be applied in the field due to its potential to unlock relevant, but previously hidden, information from the growing number of data (Jiang et al. 2017 ). Consequently, there is a need for ethically sound guidelines to help determine how data sovereignty and informed consent can be implemented in clinical research. Methods Using the method of a narrative literature review combined with a design thinking approach, this paper aims to contribute to the literature by answering the following research question: What are the practical requirements for the thorough implementation of data sovereignty and informed consent in healthcare? Results We show that privacy-preserving technologies, human-centered usability and interaction design, explainable and trustworthy AI, user acceptance and trust, patient involvement, and effective legislation are key requirements for data sovereignty and self-determination in clinical research. We outline the implications for the development of IT solutions in the German healthcare system. (shrink)

Li 禮 (translated variously as “ritual”, “etiquette”, or “propriety”) plays a central role in early Confucianism, but its complexity is not always fully understood. At first glance, it may seem as if li behaviors are merely attempts to promote conservative practices from the idealized Chinese past. However, by examining the nature and function of li, as described the Analects (Lunyu 論語) and the Xunzi 荀子 (two key texts in the early Confucian tradition), it becomes overwhelmingly apparent that li is a (...) much more complicated phenomenon. Li actually plays key roles within the interconnected fields of Confucian ethics, religion, and politics and often adds aesthetic elements to these areas of thought. As such, it is as much a source of Confucian innovation as it is a tool for promoting reverence for the past. (shrink)

This book analyzes early Chinese ritual discourse during the Warring States and early Western Han Periods, arguing that the Ruists (Confucians) conceived ritual as primarily a dramaturgical matter, which had wide-ranging effects on the ways authors of early Chinese texts discussed matters of religion, ethics, and politics. It reveals how performance became a fundamental feature of political life, making theatrical "presence" a necessary element for either expression or deception in a community of spectators.

v. 1. 1797-1816 -- v. 2. 1817-1822 -- v. 3. 1823-1828 --4. 1829-1831 -- v. 6 1835-1837 -- v. 7 Indici.

The first Italian edition (Vita e Pensiero, Milan 1996) has been thoroughly revised, corrected and updated, and is complemented by an index of the most ...

Početkom devedesetih godina prošlog stoljeća, švicarski je teolog Hans Küng izašao s tezom da ako se želi stvoriti jedan globalni i dugoročni mir, moraju se uzeti u obzir velike svjetske religije. Svoja nastojanja Küng je u tom pogledu usmjerio na traženje zajedničkih etičkih osnova svim religijama. To nastojanje on je nazvao ´Projekt svjetski etos´. Njegove su glavne teze sljedeće: a. Nema napretka ljudskog roda bez svjetskog etosa; b. Nema svjetskog mira bez religioznog mira; c. Nema religioznog mira bez religioznog dijaloga. (...) Osim početnog odobravanja, Projekt svjetski etos je doživio i masivne kritike, kako u njemačkom tako i u engleskom govornom području. U tom smjeru ide i ovo razmatranje. Budući da je sam članak podijeljen u dva dijela, autorov je cilj u prvom dijelu – koji uostalom vrijedi i kao uvodni – istaknuti prva dva problemska aspekta samog Projekta te time već na početku pokazati da sklopovi i nisu tako jednostavni kako to sam autor Projekta želi. Ove prve dvije kritične točke Projekta su njegov odnos prema moralnom relativizmu, prilikom čega upravo temeljene slabosti samog projekta postaju vidljive, te s tim u vezi Küngov problematični put poopćavanja u području morala.Anfang der neunziger Jahre des vorigen Jahrhunderts veröffentlichte schweizerischer Theologe Hans Küng die These, dass man, wenn man einen globalen und langfristigen Weltfrieden schaffen möchte, die großen Religionen berücksichtigen müsse. Seine Bestrebungen hat er an die Suche nach einem gründlichen Ethos der Religionen gerichtet. Das hat er ‘Projekt Weltethos’ genannt. Seine zentrale Thesen sind: a. Es gibt keinen Fortbestand des Menschengeschlechts ohne ein Weltethos, b. Es gibt keinen Weltfrieden ohne religiösen Frieden; 3. Es gibt keinen religiösen Frieden ohne religiösen Dialog. Außer aber grundsätzlicher Akzeptierung am Anfang, hat dieser Projekt später auch massive Kritik ausgelost, sowohl im deutschen als auch im eng. Sprachraum. Darum geht es auch in diesem Aufsatz. In seinem erstem Teil – der übrigens als einleitender gilt – wird der Versuch unternommen, die ersten zwei kritischen Momente des sogenannten Projekts herauszustellen und damit zu zeigen, dass die Zusammenhänge nicht so ‘einfach’ und vor allem ‘eindeutig’ sind, wie es sich der Autor des Projekts wünscht. Diese ersten zwei kritischen Aspekte des Projekts sind sein Verhältnis mit dem moralischen Relativismus – wobei gerade seine „ersten” Schwächen sichtig werden, und in Bezug zu dem Küngs problematischer Weg der Verallgemeinerung im Bereich des Moralischen. (shrink)

Filial piety is a foundational concept in the thought of Confucius. Rooted in religious rituals from the Western Zhou Dynasty, filial piety in the Analects functions primarily a form of ritual, but based as much in the emotions of the performer as the formal behavior itself, especially in mourning rituals. This ritual foundation is critical for understanding not only the general form of filial piety in the text, but also famous problematic passages in which Confucius favors concealing the misdeeds of (...) one's father and promotes a relatively weak stance on remonstration. However, it is also important to understand these passages in a wider textual context, which provides a clearer picture of both the general significance of filial piety in early Chinese thought and the diversity within the early Confucian tradition. (shrink)

The aim of this paper is to demonstrate the hermeneutical method of Theodoret of Cyrus, who was one of the most important Biblical commentators and an influential theologian of the School of Antioch. This paper attempts to point out the fact that in the person of the Blessed Theodoret we find the first attempt of synthesis between the Antioch and Alexandria hermeneutical schools. In his hermeneutical work Theodoret attempted to overcome the contradictions existing up to that point and to follow (...) a middle way, without discarding neither the literal nor the spiritual-allegorical interpretation. It could be argued that Theodoret rejected the extreme hermeneutical trends of both the Alexandrian and Antioch inspirations; he developed his unique methods and tactics, which were rooted in the previous patristic tradition of the Church Fathers. (shrink)

Eine der grundlegenden menschlichen Bestimmungen ist die, dass der Mensch ein sich bildendes Wesen ist. Den Grund dafür findet die philosophische Tradition in seiner geistigen Seele. Für Humboldt und seine Universität beispielsweise, ist die Seele der Grund dieses Prozesses. Die zeitgenössische Bildungsphilosophie, namentlich die Pädagogik und die ihr verwandten Wissenschaften, vermeiden jedoch die Rede über die Seele hinsichtlich der Erziehung und besonders hinsichtlich der Bildung. Dies führt bereits zur zentralen These des Artikels, welche wie folgt zusammengefasst werden kann: Bildung kann (...) und darf nicht auf die Rezeption von Wissen und Fähigkeiten bzw. Fertigkeiten im Sinne bloßer Qualifizierung reduziert werden, sondern muss zu ihren tiefsten Grundlagen zurückkehren, welche sich gleichzeitig als grundlegende Bestimmungen bzw. Perspektiven der Bildung überhaupt darstellen: Mit der Öffnung zur Ganzheit der Welt kommt die Seele innerhalb der Bildung bei sich selbst an. Hiermit aber führt sich die Bildung nicht ausschließlich auf die theoretisch-spekulative Art der Annahme und der „Prozessierung“ des Wissens zurück oder zielt ausschließlich auf den moralisch-sittlichen Aspekt; vielmehr wird darauf verwiesen, dass der Mensch in seiner Gesamtheit und Eigenart in ihren Mittelpunkt gestellt wird. Die zentrale These des Aufsatzes wird durch vier tragende Kapitel entfaltet: Im ersten, welches zudem als Ausgangspunkt gilt, wird die griechisch-platonische Denktradition im Hinblick auf die Bildung erörtet, indem dabei die Zwei entscheidenden Begriffe, imago und imitatio, hervorgehoben werden. Im zweiten beziehen wir uns auf zwei – unserer Ansicht nach – Schlüsseltheoretiker, W. v. Humboldt und G. F. W. Hegel, die, jeder auf seine Weise, die „Seele“ der Bildung durch die Begriffe der Universalität in Form der Losreißung vom Partikularen und der Freiheit in Form der Einsamkeit oder Losreißung von der Menge beobachten. Die vorgestellten Darstellungen heben auf keinen Fall eines der wichtigen Merkmale der Bildung auf, die Ausbildung, die im dritten Kapitel erörtert wird, wobei man zur Kenntnis geben möchte, dass sie, wenn sie authentisch sein soll, auch die „Ankunft der Seele bei sich selbst“ berücksichtigen muss. Die abschließenden Ausführungen im vierten Kapitel schildern die Situation derzeitiger Bildung, beispielsweise das Abgleiten in den Funktionalismus und in die reine Praxis sowie das Ausbleiben jeglicher Idee davon, was im Endeffekt die Folge der „Vertreibung des Geistes aus der Bildung“ ist. (shrink)

This paper is an analysis of the term ming in the Inner Chapters of the Zhuangzi. I show that though ming does involve the realization of the fundamental unity of opposites, the realization of this unity does not force the Zhuangzi to endorse a 'radical relativist' stance on morality, since the perspective of the Sage through ming is shown to be a privileged perspective. Overall, the Zhuangzi does not endorse any normative stance on morality. Rather, it endorses a way (...) of life that will ensure one's own personal survival and the survival of this fundamental unity of opposites. The stories of the useless tree in Chapter 4, the skillful cook in Chapter 3, and the death of Hundun in Chapter 7 serve as examples for my interpretation. (shrink)

This paper develops the basis for a new account of radical moral imagination, understood as the transformation of moral understandings through creative response to the sensed inadequacy of one's moral concepts or morally significant appraisals of lived experience. Against Miranda Fricker, I argue that this kind of transition from moral perplexity to increased moral insight is not primarily a matter of the “top-down” use of concepts. Against Susan Babbitt, I argue that it is not primarily a matter of “bottom-up” (...) intuitive responsiveness to experience. Beyond courage and hope, radical moral imagination involves the articulation of inchoate experience, which allows individuals to make new kinds of moral moves and to lay claim to others' acknowledgment of the meaning of these moves. (shrink)

This chapter’s main topic revolves around Davidson’s account of radical interpretation and the concept of triangulation as a necessary feature of communication and the formation of beliefs. There are two important implications of this model of belief formation for feminists studying the effects of social location on knowledge production generally, and the production of scientific knowledge in particular. The first is Davidson’s argument that whatever there is to the meaning of any of our beliefs must be available from the (...) radical interpreter’s external, third-person perspective. The second important implication of triangulation is that Davidson’s model is a holistic one that shows that there is no substantive difference in the triangulation process by which we form beliefs concerning basic descriptive features of the world and beliefs concerning evaluative features of the world. (shrink)

The Mencius contains several negative remarks about the Mohists and their doctrine of ‘universal love’ (jian’ai). However, little attention has been paid to whether Mencius’ descriptions of Mohism were accurate. Fortunately, there is a surviving record of the beliefs of Mozi in the text that bears his name. In this essay, I analyze this text and descriptions of Mohism from other early Chinese texts, and compare them to the criticisms of Mohism in the Mencius. Ultimately, I show that the image (...) of the Mohists as ones who promoted a doctrine that contradicted filial piety was inaccurate, and obscured the complexities of filial piety in the Warring States period. (shrink)

The notion of radical evil plays a more important role in Kant's moral theory than is typically recognized. In Religion Within the Limits of Mere Reason, radical evil is both an innate propensity and a morally imputable act – a paradoxical status that has prompted commentators to reject it as inconsistent with the rest of Kant's moral theory. In contrast, I argue that the notion of radical evil accounts for the beginning of moral responsibility in Kant's theory, (...) since the act of attributing radical evil to one's freedom is an inauguration into the autonomous stance.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.Kant on Radical Evil and the Origin of Moral ResponsibilityVolume 18, Issue 1Irene McMullin DOI: https://doi.org/10.1017/S1369415412000283Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. Kant on Radical Evil and the Origin of Moral ResponsibilityVolume 18, Issue 1Irene McMullin DOI: https://doi.org/10.1017/S1369415412000283Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. Kant on Radical Evil and the Origin of Moral ResponsibilityVolume 18, Issue 1Irene McMullin DOI: https://doi.org/10.1017/S1369415412000283Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation. (shrink)

-- v. 5. V. słownik, indeksy i bibliografia.

The analysis of cognitive-ontological and especially ethical concepts in Nietzscheʼs philosophy shows deprivation as an important component that compromises their status. The emptiness, in the form of purity, inevitably appears during the decomposition of Nietzsche’s thought. Under the influence of perspectivism, epistemology, along with the question of truth, have undergone radical deconstruction. The results significantly affect the existence of morality, values and the notion of good in general. Deprivation appears in values, which leads to pessimism. Pessimistic values move away (...) from the intensity of life instinct. As a reflection of life, man strives and destroys the aspirations for life. The whole reality, on the other hand, is in opposition and thus, necessarily, in dialectic and conflict. Nietzsche, however, does not strive for reconciliation opposites, but requires their enduring, which is, at the same time, overcoming. Conflict between pessimistic and life valuesinevitably arises. Pessimism precedes nihilism, which alternates the notion of truth, meaning, and foundation. In the concluding analysis, it becomes clear how the value creator is placed in relation to the concept of eternal return and overcoming nihilism. Emptiness and lack of sense are replaced by a dynamic and conflicting conception of life, i.e. existence, where the dynamics of life must not be understood in an organic or other bio-morphological sense, but in relation to the individual and his creative potential only in the form of change and reestablishment of reality. This, in turn, means that, ultimately, the focus is on the subject, man as will and his existential acts. (shrink)

Abstract:Open neural tube defects or myelomeningoceles are a common congenital condition caused by failure of closure of the neural tube early in gestation, leading to a number of neurologic sequelae including paralysis, hindbrain herniation, hydrocephalus and neurogenic bowel and bladder dysfunction. Traditionally, the condition was treated by closure of the defect postnatally but a recently completed randomized controlled trial of prenatal versus postnatal closure demonstrated improved neurologic outcomes in the prenatal closure group. Fetal surgery, or more precisely maternal-fetal surgery, raises (...) a number of ethical issues that we address including who the patient is, informed consent, surgical innovation and equipoise as well maternal assumption of risk. As the procedure becomes more widely adopted into practice, we suggest close monitoring of new fetal surgery centers, in order to ensure that the positive results of the trial are maintained without increased risk to both the mother and fetus. (shrink)

Zusammenfassung Hintergrund Die exponentiell wachsende Verfügbarkeit von Gesundheitsdaten bietet Forschenden ungeahnte Potenziale für Innovationen. Gleichzeitig gehen mit der Verwertung von Big Data auch große ethische Herausforderungen einher, die es zu bewältigen gilt, um den Anforderungen an verantwortungsvolle Forschung und Innovation gerecht zu werden (Gerke et al. 2020; Howe III und Elenberg 2020). Datensouveränität und die damit verbundenen Grundsätze der Selbstbestimmung und der informierten Zustimmung sind dabei zentrale Ziele. Allerdings hat deren konsistente Umsetzung enorme Konsequenzen für die Datenerhebung und -verarbeitung in (...) der Praxis. Dies trifft insbesondere angesichts einer Zunahme an Quantität und Komplexität von Daten im Gesundheitswesen zu. Denn aufgrund des Potenzials, relevante aber bisher verborgene Informationen aus der Datenmenge zu erschließen, ist eine zunehmende Anwendung von künstlicher Intelligenz (KI) in diesem Bereich zu erwarten (Jiang et al. 2017). Folglich besteht ein Bedarf an ethisch fundierten Handlungsanweisungen, die helfen, Datensouveränität und informierte Zustimmung in der klinischen Forschung umzusetzen. Material und Methoden Durch Anwendung einer narrativen Literaturrecherche in Kombination mit einem Design-Thinking-Ansatz soll das vorliegende Papier einen Beitrag zur Literatur leisten, indem die folgende Forschungsfrage beantwortet wird: Welche praktischen Anforderungen gibt es für eine konsequente Umsetzung von Datensouveränität und informierter Einwilligung im Gesundheitswesen? Ergebnisse Es wird gezeigt, dass Privatsphäre wahrende Technologien, menschenzentriert entwickelte Nutzungs- und Interaktionslösungen, erklärbare und vertrauenswürdige KI, Nutzerakzeptanz und -vertrauen, Patientenbeteiligung und eine wirksame Gesetzgebung zentrale Voraussetzungen für Datensouveränität und Selbstbestimmung in der klinischen Forschung sind. Die Bedeutung für die Entwicklung von IT-Lösungen im deutschen Gesundheitssystem wird dargelegt. (shrink)