In this contribution we offer a Spinozist reading of the best practice guideline “Seeing the person behind the pathology”. It seemed worthy to ask ourselves the following question: when providing care to a sick patient, what does this involve, from an anthropological and psychological point of view, for the caregiver? Won’t this risk placing the caregiver, who faces tragic situations on a daily basis during his or her professional practice, in personal danger? These questions lead us to follow two lines (...) of thought. Firstly, to reflect on a new ethical anthropology of the caregiving relationship, beyond the great disembodied principles of bioethics. Secondly, to allow room once more for the caregiver’s natural and affective body in the caregiving relationship, and what the caregiver feels about the situation beyond or alongside medical imaging and analysis. These lines of thought themselves have resulted in practical experiments: allowing caregivers to experience other ways of being affected and encouraging them to actively contribute to participatory ethical reflection on their practice. In return, this involves putting aside the immediacy of expected effects, and to place healthcare ethics in a broad temporal perspective in a continually renewed future. (shrink)

Richesse et complexité d’une pensée intégrative mais non réductionniste Dans l’introduction de cet ouvrage, Marie Gaille met en lumière la dimension plurielle du parcours de Cabanis, « formé à la médecine et engagé dans l’histoire politique de son temps, […] auteur d’une réflexion sur les institutions de soin, les prisons et les hôpitaux autant que d’écrits épistémologiques et relatifs à l’enseignement de la médecine ». Cette pluralité d’approches, de thématiques de réflexion et de domaines d...

The ambition of the "ethical anthropology" established by the author is to think about ethics as a process of becoming by way of a new and precise reading of Spinoza and to give a significant place to affects, desire, imagination, personal history, and encounters.

Dans cet ouvrage, Philippe Danino part d’un constat qui fut à l’origine de son questionnement : « Jamais, dans son œuvre, on ne voit Spinoza véritablement exposer ce qu’est la philosophie. Cette idée donne lieu, chez lui, à une réflexivité très rare, ne constituant quasiment jamais un objet visé pour lui-même. Aucune véritable définition, en particulier, n’en est livrée ou travaillée ». Là où nous pourrions y lire une constante de la pensée spinoziste – il n’y a ainsi pas plus (...) de défin... (shrink)

Empathy plays a fundamental role in successful social interactions. However, most tasks currently available for measuring empathy have limited ecological validity and therefore may not elicit true emotional responses in observers. To address this gap, we developed the Empathic Measure of True Emotion (EMOTE), the first emotion stimuli set to include footage of genuine positive and negative emotions unfolding in naturalistic contexts. We validated the EMOTE in a sample of 216 participants. The EMOTE demonstrated acceptable internal consistency, construct validity, and (...) alternate forms reliability for both cognitive and affective empathy. We also found that, relative to conventional empathy measures, the EMOTE elicited stronger affective empathy ratings in observers, and the stimuli were rated higher in both genuineness and emotional intensity. Together, these findings demonstrate that the EMOTE is a reliable and valid measure of cognitive and affective empathy with enhanced ecological validity, providing a valuable new tool for measuring empathy in both clinical and research settings. (shrink)

Contemporary understanding of the mechanisms of disease increasingly points to examples of “genetic diseases” with an infectious component and of “infectious diseases” with a genetic component. Such blurred boundaries generate ethical, legal, and social issues and highlight historical contexts that must be examined when incorporating host genomic information into the prevention, outbreak control, and treatment of infectious diseases.

BackgroundCommentators believe that the ethical decision-making climate is instrumental in enhancing interprofessional collaboration in intensive care units. Our aim was twofold: to determine the perception of the ethical climate, levels of moral distress, and intention to leave one's job among nurses and physicians, and between the different ICU types and determine the association between the ethical climate, moral distress, and intention to leave.MethodsWe performed a cross-sectional questionnaire study between May 2021 and August 2021 involving 206 nurses and physicians in a (...) large urban academic hospital. We used the validated Ethical Decision-Making Climate Questionnaire and the Measure of Moral Distress for Healthcare Professionals tools and asked respondents their intention to leave their jobs. We also made comparisons between the different ICU types. We used Pearson's correlation coefficient to identify statistically significant associations between the Ethical Climate, Moral Distress, and Intention to Leave.ResultsNurses perceived the ethical climate for decision-making as less favorable than physicians. They also had significantly greater levels of moral distress and higher intention to leave their job rates than physicians. Regarding the ICU types, the Neonatal/pediatric unit had a significantly higher overall ethical climate score than the Medical and Surgical units and also demonstrated lower moral distress scores and lower “intention to leave” scores compared with both the Medical and Surgical units. The ethical climate and moral distress scores were negatively correlated ; moral distress and "intention to leave" was positively correlated ; and ethical climate and “intention to leave” were negatively correlated.ConclusionsSignificant differences exist in the perception of the ethical climate, levels of moral distress, and intention to leave between nurses and physicians and between the different ICU types. Inspecting the individual factors of the ethical climate and moral distress tools can help hospital leadership target organizational factors that improve interprofessional collaboration, lessening moral distress, decreasing turnover, and improved patient care. (shrink)

Drawing on a landscape analysis of existing data-sharing initiatives, in-depth interviews with expert stakeholders, and public deliberations with community advisory panels across the U.S., we describe features of the evolving medical information commons. We identify participant-centricity and trustworthiness as the most important features of an MIC and discuss the implications for those seeking to create a sustainable, useful, and widely available collection of linked resources for research and other purposes.

The requirements of education at Lagos. 15 Apr. 1892.--Primary, elementary, secondary, and supplementary education. 22 Jan. 1902.--Christian marriage. 26 May 1909.--Religious instruction in church schools. 28 May 1909.--Education of women. 18 May 1911.--The Rt. Rev. Bishop James Johnson, M.A., D.D. 1918.--The problems of education in Southern Nigeria. 9 Nov. 1920.--Our religion and our social life. 2 Oct. 1923.--Moral character. 5 July 1924.--The truth about my background and my career. 1924.--Religion as the basis of education. 1934.--Overseas scholarships for deserving Nigerian youths. (...) 3 Dec. 1935. (shrink)

The human brain is divided into two hemispheres, right and left, that are joined by a thick ‘cable’ of neural fibres called the corpus callosum. It has long been observed that injury to the left hemisphere in the average adult damages speech, speech comprehension, and reading, and causes paralysis on the right side of the body. Injury to the right hemisphere, on the other hand, seems to leave linguistic capabilities intact, but causes paralysis on the left side of the body. (...) These observations have given rise to the twin concepts of contralaterality of hemispheric control and cognitive specialization of hemispheric function. As far back as the nineteenth century, it was recognized that the left hemisphere’s specialty was language. Pioneering British neurologist John Hughlings Jackson asserted in 1868 that the left hemisphere was the ‘leading side’ in most people, responsible for the control of speech and will. In the decade of the 1940s, French neurologist Henry Hecaen and British psychologist Oliver Zangwill demonstrated that the right hemisphere, far from being passive, controlled visuospatial processing. (shrink)

Volume 20, Issue 7, July 2020, Page W1-W1.

In lieu of an abstract, here is a brief excerpt of the content:The Gray ZonePatrick HenryThe Question of Jewish complicity during the Holocaust remains nuanced and troubling even if recent research has altered some earlier entrenched assumptions regarding its nature and extent. Hannah Arendt, for example, who saw the complicity of the Jewish Councils in the ghettos as part of the general "moral collapse" of the time, remarked famously that:Wherever Jews lived, there were recognized Jewish leaders, and this leadership, almost (...) without exception, cooperated in one way or another for one reason or another, with the Nazis. The whole truth was that if the Jewish people had really been unorganized and leaderless, there would have been chaos and plenty of misery but the total number of victims would hardly have been between four and a half and six million people.1Thirty-eight years later, however, in Rethinking the Holocaust, Yehuda Bauer points out that not only were the Jewish Councils "in many of the Polish and Lithuanian ghettos... not asked for and did not deliver lists of Jews," but also "many of the Soviet territories had no Judenräte and the destruction was even more efficient there than in Poland." Finally, as Bauer also reports, in many smaller places, the Judenräte refused to cooperate in any way whatsoever.2The Judenräte or Jewish Councils were Nazi-established executive committees throughout Occupied Europe at once fully responsible for the implementation of Nazi directives and in charge of the administration, labor, finances, cultural and health services, food supply, and policing of the Jewish community or ghetto. These councils were set up to force the Jews to do the work of the Nazis and to keep the Jews at odds with one another as the implementation of Nazi directives progressively and [End Page 150] inevitably undercut the councils' ability to provide for the basic physical needs of the Jewish community. How these councils acted under the pressure of deportation orders differed from ghetto to ghetto. For his part, although he speaks mainly about complicity in the camps, Primo Levi identifies a "gray zone" in the ghettos and the camps where some of the "privileged oppressed" became oppressors themselves, thereby blurring any simple all-encompassing distinction between victim and executioner.3IIn her "Postscript" to Eichmann in Jerusalem, Arendt notes that in Israel in 1963 "the Jewish Establishment" was "bitterly divided on this issue" of the Jewish Councils.4 As the accounts of contemporaries attest, this division was already apparent in the Warsaw Ghetto more than twenty years earlier. There, Adam Czerniaków, a highly cultured 60 year-old Polish speaking Jewish engineer, neither a rabbi nor a believer, was the head of the 24 member Warsaw Jewish Council. He had many staunch supporters but others, particularly those involved in resistance movements, distrusted him and accused him of collaboration with the Nazis. In July 1942, he swallowed cyanide rather than sign the order to round up and deport all Jews, including children, from the ghetto.Emmanuel Ringelblum, whose extraordinary journal records events in Warsaw chronologically and meticulously from January 1940 to December 1942, notes that some considered Czerniaków "a martyr... honestly fulfilling his duty... an idol... [whose] word is command." Ringelblum himself, however, deemed him "incompetent" and "weak": "The suicide of Czerniaków—too late, a sign of weakness—should have called for resistance—a weak man."5 Janusz Korczak, on the other hand, who ran an orphanage in the ghetto for 200 children, was far more sympathetic toward Czerniaków, one of his close friends who also had a passionate interest in children's welfare. Korczak, whose diary, unlike Ringelblum's, is inward and abstract, does not speak openly about the Jewish Council. But Korczak was horrified by the death of children in the ghetto. Like Czerniaków, Korczak carried cyanide, but he chose not to take it. Unwilling to abandon his orphans and convinced of their individual dignity, he wanted to prepare them for their inevitable demise. To this end, just three weeks before they were all deported, Korczak had the children perform Tagore's The Post Office in the hope that they might thereby welcome death and not be afraid of it.6 Korczak's... (shrink)

This first volume of letters inaugurates a keenly awaited edition of Berlin's letters. Berlin's life was enormously worth living, both for himself and for us; and fortunately he said a great deal to his friends on paper as well as in person. When this volume opens Berlin is eighteen, a pupil at St Paul's School in London. He becomes an undergraduate at Oxford, then a Fellow at All Souls, where he writes his famous biography of Karl Marx. When that is (...) complete he moves to New College to teach philosophy, and after the outbreak of the Second World War sails to America in somewhat mysterious circumstances with Guy Burgess. He stays in the USA, working for the British Government until July 1946, when he returns to Oxford, and the volume closes. (shrink)

This is the English translation of a speech Bergson made at Lycée Henri-IV on July 30, 1892. This is an interesting text because it anticipates Bergson’s last book, his The Two Sources of Morality and Religion. Like the distinction in The Two Sources between the open and the closed, “Politeness” defines its subject matter in two ways. There is what Bergson calls “manners” and there is true politeness. For Bergson, both kinds of politeness concern equality. Manners or material politeness amount (...) to the ritualized greetings and formalities by means of which we usually define politeness. Unfortunately and like The Two Sources, Bergson attributes this formalized relation to other human beings with primitive and “inferior races.” Nevertheless, Bergson sees in these formalities an attempt, in the name of equality, to ignore other people’s talents and merits so that one can dominate morally superior people. In contrast, true politeness or “spiritual politeness” consists in “intellectual flexibility.” When one meets a person of superior morality, one is flexible in one’s relation to him or her; one abandons the formalities in order to really live her life and think her thoughts. Here we find equality too: “what defines this very polite person is to prefer each of his friends over the others, and to succeed in this way in loving them equally.” After making a comparison to dance, Bergson defines spiritual politeness as “a grace of the mind.” Since both kinds of politeness concern equality, Bergson associates both with justice. However, beyond these two kinds of politeness and justice there is “politeness of the heart,” which concerns charity. In order to indicate politeness of the heart, Bergson describes the kind of person, a sensitive person, who anxiously awaits a word of praise in order to feel good about herself but who also, when she hears a word of reproach, is thrown into sadness. Although Bergson calls the sensibility of this person “a bit sickly,” he also claims that the sensibility is found in the heart of each of us. It indicates a fundamental sympathy with others. For this person such a word from another makes every power of one’s being vibrate in unison. So in this short speech, one will find Bergson distinguishing between material politeness, mental or spiritual politeness, and politeness of the heart. Politeness of the heart is true openness to others. And, for Bergson, it opens up to a society exemplified by ancient philosophy: true friends of each other and of ideas. (shrink)

The Silk Road that crosses Mongolia is unique in that it is the most northerly of all, skirting Siberia. Some authors call it the Altai Road, because it crosses the immense Altai mountain range which begins in western Mongolia and whose peaks, snow-covered and icy year round, rise more than five thousand meters above sea level. The official name of this fourth expedition of the Silk Roads project, which took place between 10 July and 5 August 1992, was "The Nomads' (...) Road." The account given below, although expressing only my personal expe rience, reflects, I believe, an experience shared by many of my colleagues. (shrink)

Topics in Cognitive Science, Volume 14, Issue 3, Page 574-601, July 2022.

CHAPTER I1 BIOLOGY i BICHAT" Six months have passed since the centenary of the death of Bichat, which took place, in his thirty-first year, on July 22, ...

Background Protecting the privacy of research participants is widely recognized as one of the standard ethical requirements for clinical research. It is unknown, however, how research professionals regard concepts of privacy as well as the situations in the research setting that require privacy protections. The aim of this study was to explore the views of research professionals from Arab countries regarding concepts and scope of privacy that occur in clinical research. Methods We adopted an exploratory qualitative approach by the use (...) of focus group discussions. We recruited individuals involved in research from Egypt and Morocco. We analyzed focus group data via a constant comparison approach, which consisted of close reading of the transcribed interviews followed by coding and then determining themes and subthemes. Results Between August 2016 and July 2018, we conducted nine focus group discussions. Respondents discussed several privacy issues that occurred before the research began ; during research, and after the research. Respondents revealed their perspectives of patients towards privacy in the clinical and research settings and mentioned that patients are more likely to permit access to their privacy in the clinical setting compared with research setting due to the existence of benefits and trust in clinical care. Respondents also recommended training regarding data protections for individuals involved in research. Conclusions Our study shows that research professionals discussed a range of privacy issues that are present during the different stages of research. We recommend 1) development of standards regarding privacy protections during recruitment efforts; 2) additional training for individuals involved in research regarding best practices with data security in secondary research; 3) a quantitative study involving investigators and REC members to determine their knowledge, attitudes and practices regarding privacy issues that occur in research; and 4) a quantitative study involving patients to elicit their views regarding their privacy concerns in research. (shrink)

BackgroundAt the start of 2021, oncologists lacked the necessary scientific knowledge to adapt their clinical practices optimally when faced with cancer patients refusing or reluctant to be vaccinated against COVID-19, despite the marked vulnerability of these patients to severe, and even fatal forms of this new viral infectious disease. Oncologists at Foch Hospital were confronted with this phenomenon, which was observed worldwide, in both the general population and the population of cancer patients.MethodsBetween April and November 2021, the Ethics and Oncology (...) Departments of Foch Hospital decided to investigate this subject, through an empirical and interdisciplinary study in bioethics. Our scientific objective was to try to identify and resolve the principal bio-ethical issues, with a view to improving clinical practices in oncology during future major pandemics of this kind, from a highly specific bio-ethical standpoint. We used a mainly qualitative methodological approach based on questionnaires and interviews.ResultsIn April 2021, 29 cancer patients refused or were reluctant to be vaccinated. Seventeen of these patients said that making vaccination mandatory would have helped them to accept vaccination. In October 2021, only 10 cancer patients continued to maintain their refusal. One of the main reasons for the decrease in refusals was probably the introduction of the “pass sanitaire” in July 2021, which rendered vaccination indispensable for many activities. However, even this was not sufficient to convince these 10 cancer patients.ConclusionWe identified a key bio-ethical issue, which we then tried to resolve: vaccination policy. We characterized a major tension between “the recommendation of anti-COVID-19 vaccination” and “free will”, and the duty to “protect each other”. Mandatory vaccination, at least in France, could resolve this tension, with positive effects on quality of life, or survival, in cancer patients initially refusing or reluctant to be vaccinated, but only if collective and individual scales are clearly distinguished. (shrink)

BackgroundFew studies have examined factors associated with willingness of people living with HIV to participate in HIV treatment clinical trials in Sub-Saharan Africa. We assessed the factors associated with participation of PLHIV in HIV treatment clinical trials research at a large urban clinical and research facility in Uganda.MethodsA mixed methods study was conducted at the Infectious Diseases Institute, adult HIV clinic between July 2016 and January 2017. Data were collected using structured questionnaires, focused group discussions with respondents categorised as either (...) participated or never participated in clinical trials and key informant interviews with IDI staff. A generalized linear model with a logit link function was used for multivariate analyses while the qualitative data were summarized using a thematic approach.ResultsWe enrolled a total of 202 and analysed 151 participants, 77 of whom were male with mean age of 41 years. The majority 127 expressed willingness to participate in treatment clinical trials if given an opportunity. At bivariate analysis, willingness to participate was significantly associated with respondents’ perception of a satisfactory compensation package, special status accorded and belief that their health status would improve while on the clinical trial. At multivariate analysis, a satisfactory compensation package and special status accorded in clinical trials remained significant. The qualitative data analysis confirmed these findings as participants valued the privilege of jumping the clinic waiting queues and spending less time in clinic, the wide range of free tests offered to trial participants, unrestricted access to senior physicians and regular communication from study team. Additionally, free meals offered during clinic visits meant that participants were not in a hurry to go back home. Barriers to participation included the perception that new drugs were being tested on them, fear of side effects like treatment failure and the uncertainty about privacy of their data.ConclusionWe found overwhelming willingness to participate in HIV treatment clinical trials. This was largely extrinsically influenced by the perceived material and health-related benefits. Investigators should pay attention to participants’ concerns for benefits which may override the need to understand study procedures and risks. (shrink)

Books reviewed:Renate Egger‐Wenzel, Ben Sira's GodPaul J. Achtemeier, Joel B. Green and Marianne Meye Thompson, Introducing the New Testament, Its Literature and TheologyI. Boxall, Revelation: Vision and Insight. An Introduction to the ApocalypseS. Moyise, Studies in the Book of RevelationG. R. Osborne, Revelation: The Baker Exegetical Commentary on the New TestamentN. T. Wright, The Resurrection of the Son of GodGillian Clark and T. Rajak, Philosophy and Power in the Graeco‐Roman World: Essays in Honour of Miriam GriffinRichard Paul Vaggione, Eunomius of (...) Cyzicus and the Nicene RevolutionStephen T. Davies, Daniel Kendall S. J. and Gerald O'Collins, The Incarnation. An Interdisciplinary Symposium on the Incarnation of the Son of GodRichard Cross, The Metaphysics of the IncarnationHugh Connolly, SinAnthony W. Bartlett, Cross Purposes: The Violent Grammar of Christian AtonementStanley Hauerwas, With the Grain of the Universe: The Church's Witness and Natural TheologySarah Coakley, Powers and Submissions: Spirituality, Philosophy and GenderChristopher Cocksworth and Rosalind Brown, Being a Priest Today: Exploring priestly identityRandall Balmer, Encyclopedia of EvangelicalismKate Armstrong, Crisis and RepetitionAnthony A. Barrett, Livia: First Lady of Imperial RomeGerhard Podskalsky, Von Photios zu Bessarion: Der Vorrang humanistisch geprägter Theologie in Byzanz und deren bleibende BedeutungNicola Coldstream, Medieval ArchitectureW. J. Armstrong, J. A. W. Hellmann and W. Short, Francis of Assisi: Early Documents, IIIEllen E. Kittell and Thomas F. Madden, Medieval and Renaissance VeniceTheodor Dieter, Der junge Luther und Aristoteles: Eine historisch‐systematische Untersuchung zum Verhältnis von Theologie und PhilosophieAndrew Brown, Church and Society in England, 1000–1500Renate Blumenfeld‐Kosinski, Duncan Robertson, and Nancy Warren, The Vernacular Spirit: Essays on Medieval Religious LiteratureBarry Collett, Female Monastic Life in Early Tudor England, with an Edition of Richard Fox's Translation of the Benedictine Rule for Women, 1517Marc R. Forster, The Catholic Revival in the Age of the Baroque. Religious Identity in Southwest Germany, 1550–1750W. R. Ward, Christianity under the Ancien Régime 1648–1789Nigel Aston, Religion and Revolution in France 1780–1804Catharine Edwards, Roman Presences: Receptions of Rome in European Culture, 1789–1945Bruce L. Kinzer, England's Disgrace? J. S. Mill and the Irish QuestionJohn Corrigan, Business of the Heart: Religion and Emotion in the Nineteenth CenturyPeter M. Chisnall, John Henry Cardinal Newman: A Man of Courage, Conflict and ConvictionVincent Ferrer Blehl, Pilgrim Journey: John Henry Newman 1801–1845Kester Aspden, Fortress Church. The English Roman Catholic Bishops and Politics 1903–63David Alvarez, Spies In The Vatican: Espionage and Intrigue From Napoleon to the HolocaustPeter McDonough and Eugene C. Bianchi, Passionate Uncertainty: Inside the American JesuitsRuby Blondell, The Play of Character in Plato's Dialogues. (shrink)

Professor Cohen makes extensive reference to a lecture “Hypotheses relating to the brain-mind problem” which was published in Nature. He gives a succinct account of the suggestions that I put forward, and then goes on to state that they “illustrate two fallacies which are to be found in so many contributions to the study of the body-mind relationship.” Be that as it may, but Professor Cohen has chosen most unsuitable illustrations, for in both cases they are based on misunderstandings of (...) my article. (shrink)

Henry Thoreau boasted that he was widely travelled in Concord, Massachusetts. He was born there on 12 July 1817, and he died there on 6 May 1862, of tuberculosis, at the age of forty-four years. In 1837 he graduated from Harvard College, and in 1838 he joined Ralph Waldo Emerson, Margaret Fuller, and others in the informal group that became known as the New England Transcendentalists. The author of four books, many essays and poems, and a voluminous journal, he (...) is best known for the book Walden and the essay ‘Civil Disobedience’, and for the circumstances attending these two milestones in American thought and literature. (shrink)

Cooper, Austin John Henry Newman was born in 1801, converted to the Catholic Church in 1845 and died in 1890. That is, he spent the first half of his life in the Church of England. He was to exercise a profound influence on both Communions in Australia. The young Newman was elected a Fellow of Oriel College, Oxford, in April 1822. Despite the declining fortunes of his family, his own career was off to a promising start. Two years later (...) he was ordained Deacon at Christ Church Cathedral, Oxford on 13 June 1824. This was a very solemn commitment indeed. He thought he should give himself totally to the service of the Gospel. This attitude prompted him to write to the CMS (the Church Missionary Society) in London seeking information regarding service as a missionary. He followed up his letter with a visit to the CMS London Headquarters on July 3, 1824 - just two weeks after his ordination as deacon. (shrink)

This essay—originally a presentation at the annual conference of the Newman Association of America at Saint Anselm College in July 2011—explores Newman’svision of the residential college as the place of formation in the process of education and claims that many of Newman’s ideas, far from being out-dated, have an important place in higher education today.

Since the 1940s the Draize test had been the standard test applied to any substance that might conceivably get into a human eye. The Draize test involved immobilizing fully conscious rabbits in stocks so that they could not scratch their eyes, and then applying the substance to one eyeball of each rabbit. The eyeballs were examined at intervals of, for example, 24, 48, and 72 hours, and graded for damage such as blindness or blistering. In 1980 Henry Spira launched (...) a campaign against the Draize test. By taking out full-page ads asking Revlon why it was blinding rabbits for the sake of beauty, he persuaded that company to donate $750,000, over 3 years, to a search for alternatives to the Draize test. Other leading cosmetics corporations soon followed suit. By 1982 there were signs that progress was being made. In July of that year Revlon reported that it had established a panel to ensure that unnecessary Draize tests are not performed, and as a result it had cut back the number of rabbits it used annually in the Draize test from 2,210 in 1979 to 1,431 in 1981. Avon adopted a policy of always using local anaesthetics if there was any anticipated discomfort for the animals. Bristol-Myers said that it was using fewer animals than had been used in the classical Draize test. All three of the companies were continuing to contribute substantial sums to research programs designed to find alternatives to the Draize test. (shrink)

This twelfth volume of Correspondence contains authoritative and fully annotated texts of all known letters sent both to and from Bentham between July 1824 and June 1828. The 301 letters, most of which have never before been published, have been collected from archives, public and private, in Britain, the United States of America, Switzerland, France, Japan, and elsewhere, as well as from the major collections of Bentham Papers at University College London Library and the British Library.In mid-1824 Bentham was still (...) preoccupied with the Greek struggle for independence against Turkey, though his active involvement waned as he became disenchanted with the behaviour of the deputies sent to London by the Greek National Assembly. His international reputation was reflected in his continuing contact with Simón Bolívar and Bernardino Rivadavia in South America, and with John Quincy Adams, John Neal, Henry Wheaton, and others in the United States, and his forging of new contacts in Guatemala, India, and Egypt. In the autumn of 1825 he visited France, where he stayed with Jean Baptiste Say and La Fayette, and was fêted by the French liberals.Bentham made considerable progress drafting material for his pannomion, or complete code of laws, and in particular for his Constitutional and Procedure Codes, while John Stuart Mill edited the massive Rationale of Judicial Evidence. Bentham became increasingly active in the cause of law reform, and exchanged a series of letters on the subject with Robert Peel, the Home Secretary, and Henry Brougham. He maintained his friendships with John and Sarah Austin, George and Harriet Grote, James and John Stuart Mill, John Bowring, Joseph Hume, Francis Burdett, Francis Place, and Joseph Parkes, re-established contact with the third Marquis of Lansdowne, son of his old friend the first Marquis, and made new acquaintances in James Humphreys, Sutton Sharpe, and Albany Fonblanque. (shrink)

Jeremy Bentham, the philosopher and reformer, was at the height of his fame and influence in the 1820s. The 301 letters in this volume, many of which are previously unpublished, contain correspondence with international leaders such as Simn Bolvar, the 'Liberator', and Bernardino Rivadavia of Buenos Aires, British statesmen such as Robert Peel and Henry Brougham, and leading intellectuals such as John Stuart Mill and Sarah Austin.

Jeremy Bentham, the philosopher and reformer, was at the height of his fame and influence in the 1820s. The 301 letters in this volume, many of which are previously unpublished, contain correspondence with international leaders such as Simón Bolívar, the 'Liberator', and Bernardino Rivadavia of Buenos Aires, British statesmen such as Robert Peel and Henry Brougham, and leading intellectuals such as John Stuart Mill and Sarah Austin.

The European Legacy, Volume 17, Issue 4, Page 570-571, July 2012.

In July 1759 the French philosopher Andre´ Pierre Le Guay de Prémontval (1716-1764) published in Berlin a diatribe against the excessive and incorrect use of French in the Prussian capital. Far from being a mere guide to linguistic style, the Préservatif contre la corruption de la langue françoise generated a heated debate, attested by an official threat to ban its publication. The personal animosity between Prémontval and the perpetual secretary of the Berlin Academy, Jean Henri Samuel Formey (1711-1797) was amply (...) demonstrated over the pages of the Préservatif, offering a rare insight into the complex web of social and intellectual tensions in mid eighteenth-century Berlin and its Academy of Sciences. At stake were the social status and the philosophical outlook of local Huguenots, compared to that of French philosophers who were granted asylum in Prussia by Frederick II. The debate also concerned the issues of academic freedom in an absolutist regime, the material production and distribution of texts, conduct and etiquette in the Republic of Letters and the formation of group identities in eighteenth-century Germany. Drawing on manuscripts preserved in Berlin, Göttingen and Krakow, this article traces the development of the controversy and the reception of Prémontval’s work by both French- and German- writing authors at the Berlin Academy and beyond its confines. (shrink)

An eminent philosopher explains why we owe it to future generations to take immediate action on global warming Climate change is the supreme challenge of our time. Yet despite growing international recognition of the unfolding catastrophe, global carbon emissions continue to rise, hitting an all-time high in 2019. Unless humanity rapidly transitions to renewable energy, it may be too late to stop irreversible ecological damage. In The Pivotal Generation, renowned political philosopher Henry Shue makes an impassioned case for taking (...) immediate, radical action to combat global warming. Shue grounds his argument in a rigorous philosophical analysis of climate change’s moral implications. Unlike previous generations, which didn’t fully understand the danger of burning carbon, we have the knowledge to comprehend and control rising carbon dioxide levels. And unlike future generations, we still have time to mitigate the worst effects of global warming. This generation has the power, and thus the responsibility, to save the planet. Shirking that responsibility only leaves the next generation with an even heavier burden—one they may find impossible to bear. Written in direct, accessible language, The Pivotal Generation approaches the latest scientific research with a singular moral clarity. It’s an urgently needed call to action for anyone concerned about the planet’s future. (shrink)

v. 1. William and Henry, 1861-1884 -- v. 2. William and Henry, 1885-1896 -- v. 3. William and Henry, 1897-1910 -- v. 4. 1856-1877 -- v. 5. 1878-1884 -- v. 6. 1885-1889 -- v. 7. 1890-1894 -- v. 8. 1895-June 1899 -- v. 9. July 1899-1901 -- v. 10. 1902-March 1905 -- v. 11. April 1905-March 1908 -- v. 12. April 1908-August 1910.

In this paper the authors argue that the exploration of the nature of needs and rights should begin with the actually existing organization of care and of justice in society. The authors raise two key concerns with this organization: 1) the invisibility of care to some, and 2) the inaccessibility of rights to others. Recent work by care scholars has called attention to the ways the current organization of care work perpetuates the myth of self-sufficiency for some, while reducing others (...) to mere dependents. Law and Society scholars have demonstrated the problems of uneven access to legal remedies within the current organization of the legal system. Addressing these concerns simultaneously reveals both the problems of the current organization of needs and rights as well as illuminating alternative possibilities. The authors argue, first, that a justice perspective, based on rights is inadequate because its presumed universality is belied by the reality of the inaccessibility of rights to many. Second, the authors argue that a care perspective, currently formulated upon the assumption that only some people have needs, is also flawed because its presumed particularity distorts the human experience and subsequent policies. Instead, the authors need to conceive of care in a public way that permits both rights and needs to be understood as applicable to all. The authors propose some initial thoughts about how to create such a public concept of care. (shrink)