This paper examines Albert the Great’s conception of the body’s humoral complexion to consider not only the manner in which it presents in individuals, but also the manner in which it defines entire peoples or communities to produce a rudimentary ethnoanthropology in support of theological goals. In particular, I shall examine efforts to identify a sanguineous human complexion as best, leading to a logical inference that both Jesus and the Virgin Mary possessed this complexion. Then, I shall explore efforts to (...) identify diaspora Jews in general as possessors of an inferior, melancholy complexion, which effectively dejudaizes Jesus and Mary. Last, I shall examine attempts to depict the Jews’ complexion as uniquely incapable of alteration, perpetuating a distempered complexion that distances them from both the supralapsarian Adamic body and from the corporeal balance and harmony of the ideal Christian body. (shrink)

It is quite difficult to respond briefly and effectively to such a devastating charge as that the only merit your book has is that it is honest. My strategy will be, by showing that a few of Resnick's criticisms are ill-taken, to generate the presumption that the same could be said of a lot more of them. I will first discuss some minor points, and then two larger issues.

(2004). What is the Role of the Precautionary Principle in the Philosophy of Medicine and Bioethics? Journal of Medicine and Philosophy: Vol. 29, No. 3, pp. 255-258.

In his discussion of the tragic act in Poet. 14. 1453b15 ff. Aristotle separates the pity which we feel at mere suffering from pity roused by the way in which this suffering is or will be brought about. The revenge of an enemy is not in itself pitiable. We pity, if victim and agent are closely related to one another as members of the same family, but only if the action is of a certain kind. Four possible ways of presenting (...) the tragic act are therefore distinguished: attempted but not performed, with knowledge of the relevant facts ; performed with knowledge ; performed but in ignorance, recognition following later ; attempted in ignorance but not performed, since recognition occurs in time to prevent it. Of these four variations the first is censured on the ground that it is morally shocking without being tragic, since it lacks πάθος. The second is mentioned in b27 as the favourite of the older poets, but is here passed over without comment. The third is explicitly approved on the ground that it avoids moral shock and has the emotional κπληξις of the recognition. But for some reason which he does not state, Aristotle prefers the last, where recognition is in time to prevent the tragic suffering from actually taking place. (shrink)

I M M Gregory; The Right to Education, Journal of Philosophy of Education, Volume 7, Issue 1, 30 May 2006, Pages 85–102, https://doi.org/10.1111/j.1467-9752.197.

I M M Gregory, R G Woods; Indoctrination, Journal of Philosophy of Education, Volume 4, Issue 1, 30 May 2006, Pages 77–105, https://doi.org/10.1111/j.1467-9752.

The psychological side of Ukrainian spiritual music is one of its most important and defining factors, because it forms the essence through which the most important function of this music - the function of its psychological influence on the person - is carried out.

The term "spirituality" now has several interpretations, and the part acquires an excellent, even opposite, meaning in both religious and philosophical doctrines. At the same time, each under the indicated phenomenon understands something of its own. Some authors have in mind historical consciousness, others - the integrity of mental activity, others relate spirituality, first of all with the world of emotions. Undoubtedly, every interpretation of spirituality covers a certain part of the truth. It is worth noting that speaking about spiritual, (...) spirituality and its significance in human being can only be achieved by overcoming the existing bias in the scientific circles and ideological distrust of the very concept of "spirit" and "spiritual." It is not a secret that the spirituality problem was underestimated in the domestic science for a long period, which negatively affected, in particular, the understanding of its content and essence, the treatment of this phenomenon only from the point of view of materialism. From this perspective, the study of S.Prolev, who states that the spiritual exists and manifests itself in various subject forms, whose range is wide - from processes and phenomena of the human psyche to social institutions that provide spiritual production, worthy of attention. Spiritual is understood as a special reality, the "spiritual sphere" of human life. (shrink)

In a recent paper, it was argued forcefully by Thomas Szasz that it is crucial to the scientific credibility of psychiatry that it abandon talk of the behaviour of the mentally “ill” in terms of causes: such behaviour is not caused by their condition—it simply has reasons, which are discounted by the medical model. It is argued in this paper that Szasz's theory is incomplete for two reasons: first, in assuming that reasons are radically different from causes, it cannot account (...) for the possibility that “sane” behaviour might be just as much caused as “insane”; and second, it tacitly assumes that the origin of behaviour always lies with the agent—a view that arguably is an accident of grammar. Hence while there is no mental illness, this is because there is nothing that could be ill—and this means that there is no such thing as mental “health” either. (shrink)

Ethical issues are of foremost importance in modern bio-medical science. Ethical guidelines and socio-cultural public awareness exist for modern samples, whereas for ancient mummy studies both are de facto lacking. This is particularly striking considering the fact that examinations are done without informed consent or that the investigations are invasive due to technological aspects and that it affects personality traits. The aim of this study is to show the pro and contra arguments of ancient mummy research from an ethical point (...) of view with a particular focus on the various stakeholders involved in this research. Relevant stakeholders in addition to the examined individual are, for example, a particular researcher, and the science community in general, likely descendents of the mummy or any future generation. Our broad discussion of the moral dilemma of mummy research should help to extract relevant decision-making criteria for any such study in future. We specifically do not make any recommendations about how to rate these decision-factors, since this is highly dependent on temporal and cultural affiliations of the involved researcher. The sustainability of modern mummy research is dependent on ethical orientation, which can only be given and eventually settled in an interdisciplinary approach such as the one we attempt to present here. (shrink)

Purpose. The study seeks to clarify the preconditions for moral and legal decision-making based on the identification of axiological foundations that correlate with the moral perceptions of good and evil and psychological phenomena such as emotions. Theoretical basis of the study is to apply comparative, axiological, systemic methods. This methodological approach allows us to analyze and disclose the essence of the process of moral and legal decision-making on the basis of certain axiological prerequisites and enables to substantiate the connection between (...) the axiological and psychological aspects of taking moral and legal decisions. Originality of the work is to broaden the perceptions of the processes and mechanisms for making moral and legal decisions, which are based on the axiological dimension, in particular on the system of reference individual and social values. The study shows that every necessary moral and legal decision taken by a person is futurologically balanced in the emotional sense, rationally reasoned and morally perceptible in the context of man’s beliefs about good and evil, and realized with necessity in the personal system of reference values that determines the style and manner of individual and social behaviour in the context of material and spiritual values and is an axiological foundation for making all types of moral and legal decisions. Conclusions. Moral and legal decision-making is a social process that is connected with such a social essence of a person as rationality, which gives an opportunity to act axiologically. A person makes moral and legal decisions in a complex way, based on the unity of the moral, axiological and psychological aspects of his worldview, which are grounded on the system of reference values. (shrink)

A countably infinite relational structure M is called absolutely ubiquitous if the following holds: whenever N is a countably infinite structure, and M and N have the same isomorphism types of finite induced substructures, there is an isomorphism from M to N. Here a characterisation is given of absolutely ubiquitous structures over languages with finitely many relation symbols. A corresponding result is proved for uncountable structures.

Digital medicine is a medical treatment that combines technology with drug delivery. The promises of this combination are continuous and remote monitoring, better disease management, self-tracking, self-management of diseases, and improved treatment adherence. These devices pose ethical challenges for patients, providers, and the social practice of medicine. For patients, having both informed consent and a user agreement raises questions of understanding for autonomy and informed consent, therapeutic misconception, external influences on decision making, confidentiality and privacy, and device dependability. For providers, (...) digital medicine changes the relationship where trust can be verified, clinicians can be monitored, expectations must be managed, and new liability risks may be assumed. Other ethical questions include direct third-party monitoring of health treatment, affordability, and planning for adverse events in the case of device malfunction. This article seeks to lay out the ethical landscape for the implementation of such devices in patient care. (shrink)