Background The use of lengthy, detailed, and complex informed consent forms is of paramount concern in biomedical research as it may not truly promote the rights and interests of research participants. The extent of information in ICFs has been the subject of debates for decades; however, no clear guidance is given. Thus, the objective of this study was to determine the perspectives of research participants about the type and extent of information they need when they are invited to participate in (...) biomedical research. Methods This multi-center, cross-sectional, descriptive survey was conducted at 54 study sites in seven Asia-Pacific countries. A modified Likert-scale questionnaire was used to determine the importance of each element in the ICF among research participants of a biomedical study, with an anchored rating scale from 1 to 5. Results Of the 2484 questionnaires distributed, 2113 were returned. The majority of respondents considered most elements required in the ICF to be ‘moderately important’ to ‘very important’ for their decision making. Major foreseeable risk, direct benefit, and common adverse effects of the intervention were considered to be of most concerned elements in the ICF. Conclusions Research participants would like to be informed of the ICF elements required by ethical guidelines and regulations; however, the importance of each element varied, e.g., risk and benefit associated with research participants were considered to be more important than the general nature or technical details of research. Using a participant-oriented approach by providing more details of the participant-interested elements while avoiding unnecessarily lengthy details of other less important elements would enhance the quality of the ICF. (shrink)

J.N. Findlay was a South African philosopher who published from the late 1940s into the 1980s. He had a prestigious international academic career, holding many academic posts around the world. This article uses a textual comparative approach and focuses on Findlay’s Gifford Lecture at St Andrews University between 1965 and 1970. The objective of the article is to highlight the extent to which Findlay’s philosophical writings were influenced by Mahāyāna Buddhism. Although predominantly a Platonist, Findlay drew influence from Asian philosophy (...) and religion, particularly Mahāyāna Buddhism. In these lectures, he applies the metaphor of the Platonic Cave to investigate Hegelian and Husserlian approaches to knowledge. Though he was a leading Hegel and Husserl scholar, his reading of these two philosophers is strongly influenced by Mahāyāna Buddhism, resulting in a unique mystical interpretation of these two philosophers. Revisiting Findlay’s writings is significant for two reasons; firstly, he investigated Buddhism prior to the Asian religions being included in Religious Studies departments’ purview in South African universities, and secondly, his interpretation of two prominent Western philosophers along Buddhist lines provides an early attempt at decolonising the predominance of Western philosophical views of knowledge.Contribution: This contribution forms part of a larger collection of essays investigating philosophical works that have had a significant impact on the study of religion. This contribution investigates the Buddhist influence on J.N. Findlay’s philosophical readings of Husserl and Hegel. (shrink)

First published in 1952, British Empirical Philosophers is a comprehensive picture of one of the most important movements in the history of philosophic thought. In his introduction, Professor A. J. Ayer distinguishes the main problems of empiricism and gives a critical account of the ways in which the philosophers whose writings are included in this volume attempted to solve them. Editors Ayer and Raymond Winch bring together an authoritative abridgement of John Locke’s Essay Concerning Human Understanding ; Bishop George Berkeley’s (...) Principles of Human Knowledge ; almost the entire first book of David Hume’s Treatise Concerning Human Nature ; and extracts from Thomas Reid’s Essay on the Intellectual Powers of Man and John Stuart Mill’s Examination of Sir William Hamilton’s Philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 407 [Access article in PDF] Reply By Margaret J. Osler and Richard A. Watson In his comments on our historiographical Notes in the October 2002 issue of JHP, A. P. Martinich misrepresents our position by erroneously claiming that we presume a sharp dichotomy between the analytic history of philosophy and the historical history of philosophy. Neither of us accepts such a (...) premise. Once that misreading is eliminated there are few disagreements between each of us and Martinich.We agree that any meaningful history of philosophy must be both philosophically sophisticated and historically grounded. History without philosophy would be nothing but chronicle; history of philosophy without historical context would describe a series of moves, but explain nothing. A desideratum of both history and philosophy is careful reading, exposition, and analysis of texts.... (shrink)

The Limits of Thought is a series of penetrating dialogues between the great spiritual leader, J. Krishnamurti and the renowned physicist, David Bohm. The starting point of their engaging exchange is the question: If truth is something different than reality, then what place has action in daily life in relation to truth and reality? We see Bohm and Krishnamurti explore the nature of consciousness and the condition of humanity. These enlightening dialogues address issues of truth, desire awareness, tradition, and love. (...) Limits of Thought is an important book by two very respected and important thinkers. Anyone interested to see how Krishnamurti and Bohm probe some of the most essential questions of our very existence will be drawn to this great work. (shrink)

J.L. Chretien is a French public intellectual, philosopher and poet, widely published and revered in his home country and in academic circles worldwide. This translation makes his work available to an English-language audience for the first time and a crucial contribution to our understanding of the phenomenology of religious experience.

J. Angelo Corlett ABSTRACT: This is a paper on the philosophy of sport or the ethics of sport more specifically. It provides a critical assessment of a particular feminist approach to a specific issue in the ethics of sport with regard to what some feminist scholars refer to as the ‘sexualizing’ of women in sport...

In the summer of 1979, a group of experts on law, medicine, and ethics assembled in Siracusa, Sicily, under the auspices of the International Commission of Jurists and the International Institute of Higher Studies in Criminal Science, to draft guidelines on the rights of persons with mental illness. Sitting across the table from me was a quiet, proud man of distinctive intelligence, William J. Curran, Frances Glessner Lee Professor of Legal Medicine at Harvard University. Professor Curran was one of the (...) principal drafters of those guidelines. Many years later in 1991, after several subsequent re-drafts by United Nations Rapporteur Erica-Irene Daes, the text was adopted by the U.N. General Assembly as the Principles for the Protection of Persons with Mental Illness and for the Improvement of Mental Health Care. This was the kind of remarkable achievement in the field of law and medicine that Professor Curran repeated throughout his distinguished career. (shrink)

C. A. J. Littlewood approaches Seneca's tragedies as Neronian literature rather than as reworkings of Attic drama, and emphasizes their place in the Roman world and in the Latin literary corpus. The Greek tragic myths are for Seneca mediated by non-dramatic Augustan literature. In literary terms Phaedra's desire, Hippolytus' innocence, and Hercules' ambivalent heroism look back through allusion to Roman elegy, pastoral, and epic respectively. Ethically, the artificiality of Senecan tragedy, the consciousness that its own dramatic worlds, events, and people (...) are literary constructs, responds to the contemporary Stoical dismissal of the public world as mere theatre. (shrink)

In this monograph, authors J. Caleb Clanton and Kraig Martin argue that two classical approaches to moral grounding (natural law theory and divine command theory), while commonly opposed, can nevertheless be combined into a "third way" through precepts derived from the Stone-Campbell tradition. As such, this work represents an attempt to show the rich potential the Stone-Campbell tradition has in contributing to important, long-standing metaethical and philosophical questions.

J. R. Lucas; IV*—Mathematical Tennis, Proceedings of the Aristotelian Society, Volume 85, Issue 1, 1 June 1985, Pages 63–72, https://doi.org/10.1093/aristotelia.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.2 (2002) 155-157 [Access article in PDF] Dispensing With the Dynamic Conscious J. Melvin Woody FREUD'S THEORY OF UNCONSCIOUS mental processes depends upon an extremely narrow conception of consciousness. O'Brien and Jureidini rightly focus attention on the limitations of that conception and argue that it is time to dispense with the resultant conception of the unconscious. Of course, scientists often give narrower, technical meanings to (...) ordinary words like matter and space, but in the midst of all the recently revived psychological and philosophical debates about the nature and existence of consciousness, the persistence of Freud's way of distinguishing the two can only breed confusion. Attempts to shore up or defend the dynamic unconscious of psychoanalytic theory by appeal to discussions of unconscious rules and processes in cognitive psychology attests to the potential for confusion thus spawned. In an early issue of this journal, James Phillips and I charted the differences between the neurophysiologic, cognitive, and dynamic conceptions of the unconscious (1995). Like O'Brien and Jureidini, we concluded that the evidence of a cognitive unconscious does not support the postulation of a dynamic unconscious. O'Brien and Jureidini go further in arguing that the two are incompatible. Elsewhere, I have argued that the Freudian unconscious is a hermeneutic myth, the result of a misunderstanding of the nature of interpretation (2003). Because I am in substantial agreement with them and already on record with arguments convergent with theirs on both these fronts, I will focus here on the source of confusion in the dynamic conception of consciousness and on their illuminating exploration of its limitations.Toward the end of his 1915 essay, "The Unconscious," Freud explains that the difference between conscious and unconscious thought hinges on the role of language: What we could permissibly call the conscious idea of the object can now be split up into the idea of the word (verbal idea) and the idea of the thing (concrete idea)... It strikes us all at once that now we know what is the difference between a conscious and an unconscious idea. The two are not, as we supposed, different records of the same content situate in different parts of the mind, nor yet different functional states of cathexis in the same part; but the conscious idea comprises the concrete idea plus the verbal idea corresponding to it, whilst the unconscious idea is that of the thing alone.... Now too, we are in a position to state precisely what it is that repression denies to the rejected idea in the transference neuroses—namely, translation of the idea into words which are to remain attached to the object. The idea which is not put into words or the mental act which has not received hyper-cathexis then remains in the unconscious in a state of repression. (pp. 201-202) This restriction of consciousness to verbal thought processes is not simply an innocent stipulative definition. It has perniciously misleading implications. For one thing, as Antonio Damasio points out in The Feeling of What Happens, it means that all other animals are unconscious for want of any language. Damasio recalls that when he asked what produces consciousness while he was a medical student, [End Page 155] Curiously, I always got the same answer; language did it. I was told that creatures without language were limited to their uncognizant existence but not we fortunate humans because language made us know... The answer sounded too easy, far too simple for something which I then imagined unconquerably complex, and also quite implausible, given what I saw when I went to the zoo. (Damasio 1999, 107) As Damasio notes, the trouble with explaining consciousness as a function of language is not just that it denies awareness of experience to all other animals, thus perpetuating the Cartesian view of animals as automatons, but that for all its complexities, language is far too simple to encompass the full complex range of conscious experience. O'Brien and Jureidini do well to highlight how much of our conscious experience never finds linguistic expression, indeed, how much experience seems to... (shrink)

Burgess, J.P. and Rosen, G. Subject with No ObjectElliott, R.Faking Nature.

In this penetrating book J. Kerby Anderson asks just how much we modern Christians can embrace emrging scientific and technological discoveries and still be true to our Lord. Kerby frames biblical answers in the light of Christ's lordship.h.

(1997). Comments: Reality and time. International Studies in the Philosophy of Science: Vol. 11, Festschrift for J. R. Lucas, pp. 97-108. doi: 10.1080/02698599708573553.

According to the legend, Bishop Wilberforce at a meeting of the British Association for the Advancement of Science in Oxford on Saturday, June 30th, 1860, turned to Thomas Huxley, and asked him ``Is it on your grandfather's or your grandmother's side that you claim descent from a monkey''; whereupon Huxley delivered a devastating rebuke, thereby establishing the primacy of scientific truth over ecclesiastical obscurantism. Although the legend is historically untrue in almost every detail, its persistence suggests that it may nonetheless (...) be true in some deeper, mythical, sense. To explore this possibility the British Academy has invited Dr Janet Browne to be a neo-Huxley confronting Mr J.R. Lucas, as a neo-Wilberforce, with each reconsidering their earlier arguments. (shrink)

J C Glass, W Johnson; Lakatosian Methodology and the Practical Implementation of a Liberal Notion of Education, Journal of Philosophy of Education, Volume 25, I.

Jean-Philippe Deranty, Beyond Communication: A Critical Study of Axel Honneth's Social Philosophy Content Type Journal Article Category Book Review Pages 497-500 Authors Jørgen Pedersen, The Centre for the Study of the Sciences and the Humanities, Bergen, Norway Journal Critical Horizons: A Journal of Philosophy & Social Theory Online ISSN 1568-5160 Print ISSN 1440-9917 Journal Volume Volume 11 Journal Issue Volume 11, Number 3 / 2010.

J P White; Teacher Accountability and School Autonomy, Journal of Philosophy of Education, Volume 10, Issue 1, 30 May 2006, Pages 58–78, https://doi.org/10.1111.

Proposant quelques réflexions suggérées par 1a Lettre de 1896 sur fond de questionnement contemporain , J.-M. Aveline examine d'abord le rapport entre théologie chrétienne et dialogue interreligieux, et l'évolution de la toute récente théologie des religions depuis Vatican II. L'intérêt de la relecture de Blondel dans cette perspective est d'abord de prévenir les facilités, impasses et illusions dans lesquelles la vieille apologétique s'était enferrée, et de donner les conditions d'un véritable dialogue. Pour dépasser les limites d’un pluralisme conçu comme simple (...) juxtaposition tolérante des opinions privées, la reprise de la thématique de la vérité est capitale, en quoi le maître d’Aix s’avère d’autant plus pertinent qu'il permet de poser philosophiquement le problème religieux. Permettant du même coup de tenir avec rigueur la distinction entre immanentisme exclusiviste et transcendance qui procure le salut, Blondel établit de manière féconde la distinction et le rapport entre philosophie et théologie. Proposing some reflections suggested by the Lettre of 1896 on the background of contemporaneous questions , J.-M. Aveline first examines the relationship between Christian theology and interreligious dialogue, and the evolution of the very recent theology since Vatican II. The interest in rereading Blondel in this perspective is first to point out the simplicity, the dead ends, and the illusions to which the old apologetics was bound, and to give the conditions for a true dialogue. To go beyond the limits of a pluralism understood as a simple juxtaposition that is tolerant of private opinions, the return to the theme of truth is capital, about which the master of Aix shows himself all the ore pertinent by posing the religions problem philosophically. While holding rigorously the distinction between exclusive immanentism and a transcendence that brings salvation, Blondel establishes, in a fertile way, the distinction and relationship between philosophy and theology. (shrink)

J. C. Dybikowski; VII*—Lord Devlin's Morality and its Enforcement, Proceedings of the Aristotelian Society, Volume 75, Issue 1, 1 June 1975, Pages 89–110, https.

J. C. Dybikowski; VII*—Lord Devlin's Morality and its Enforcement, Proceedings of the Aristotelian Society, Volume 75, Issue 1, 1 June 1975, Pages 89–110, https.

Mrs. J was a 66-year-old Muslima who was brought to the hospital from the subacute unit where she had been living for the past 2 years because of intense pain caused by keratitis, an inflamed cornea of a nonfunctioning eye. In addition to her severe eye pain, Mrs. J suffered with a number of other difficult medical conditions, including amyotrophic lateral sclerosis. She was both gastric tube and ventilator dependent and had a history of multiple myleoma, chronic obstructive pulmonary disease, (...) and congestive heart failure. Mrs. J came from a large and traditional Muslim family with 6 children and 17 grandchildren. Although she had full decisionmaking capacity, she designated one of her sons to make her medical decisions for her. (shrink)

This, the twenty-seventh volume in the annual series of publications by the American Society for Political and Legal Philosophy, features a number of distinguised contributors addressing the topic of criminal justice. Part I considers "The Moral and Metaphysical Sources of the Criminal Law," with contributions by Michael S. Moore, Lawrence Rosen, and Martin Shapiro. The four chapters in Part II all relate, more or less directly, to the issue of retribution, with papers by Hugo Adam Bedau, Michael Davis, Jeffrie G. (...) Murphy, and R. B. Brandt. In the following part, Dennis F. Thompson, Christopher D. Stone, and Susan Wolf deal with the special problem of criminal responsibility in government-one of great importance in modern society. The fourth and final part, echoing the topic of NOMOS XXIV, Ethics, Economics, and the Law , addresses the economic theory of crime. The section includes contributions by Alvin K. Klevorick, Richard A. Posner, Jules L. Coleman, and Stephen J. Schulhofer. A valuable bibiography on criminal justice by Andrew C. Blanar concludes this volume of NOMOS. (shrink)