Background Regarding controversial medical services, many have argued that if physicians cannot in good conscience provide a legal medical intervention for which a patient is a candidate, they should refer the requesting patient to an accommodating provider. This study examines what US physicians think a doctor is obligated to do when the doctor thinks it would be immoral to provide a referral. Method The authors conducted a cross-sectional survey of a random sample of 2000 US physicians from all specialties. The (...) primary criterion variable was agreement that physicians have a professional obligation to refer patients for all legal medical services for which the patients are candidates, even if the physician believes that such a referral is immoral. Results Of 1895 eligible physicians, 1032 (55%) responded. 57% of physicians agreed that doctors must refer patients regardless of whether or not the doctor believes the referral itself is immoral. Holding this opinion was independently associated with being more theologically pluralistic, describing oneself as sociopolitically liberal, and indicating that respect for patient autonomy is the most important bioethical principle in one's practice (multivariable ORs, 1.6–2.4). Conclusions Physicians are divided about a professional obligation to refer when the physician believes that referral itself is immoral. These data suggest there is no uncontroversial way to resolve conflicts posed when patients request interventions that their physicians cannot in good conscience provide. (shrink)

The purpose of this essay is to investigate and critically analyse some of the formative factors which led to the spiritual maturation of a leading Vīraśaiva saint, Basava. This inquiry focuses on a single event in the life of this great reformer of medieval times, i.e. his spiritual conflict leading to his rejection of the upanayana ceremony. The study will proceed through an investigation of the earliest and subsequent sources which veil the personality of Basava. The traditional view will be (...) challenged as one-sided. By critically comparing the sources, a more comprehensive and plausible account will be suggested. (shrink)

An edition of the letters of Erasmus, regarded as one of the greatest humanist writers. All 12 volumes of this work have been reissued, complete with their scholarly apparatus of commentary and notes, as well as plates.

Using covariant derivatives and the operator definitions of quantum mechanics, gauge invariant Proca and Lehnert equations are derived and the Lorenz condition is eliminated in U(1) invariant electrodynamics. It is shown that the structure of the gauge invariant Lehnert equation is the same in an O(3) invariant theory of electrodynamics.

WE wish to call into question the basic objection to the generic status of being: and here we mean by ‘being’, not the act of existence, but essence. It is objected that whereas being contains all its differences, the genus does not do so. This objection is unsupported by the evidence and therefore fails. A concomitant objection that being is analogical and that the genus is univocal also fails, since the genus is itself analogical. The strange thing is that St. (...) Thomas agrees that the genus contains its differences and that it is analogical; yet Thomists deny that being is a genus. St. Thomas compares the relation of being to the categories with that of the genus to the species. He says that the difference is not outside the genus, but is rather a determination of it. He says that the genus is equivocal, not purely so but as being analogical. It is evident, therefore, from what he says, that being as meaning essence, is the supreme genus. (shrink)

Facsim of ed. published: London : Chapman and Hall, 1866.

National consciousness, which is primarily a deep awareness of one or another people of its ethnic isolation and originality of historical destiny, is formed under the influence of various objective and subjective factors. Depending on which nationalistic factors are bestowed, distinguish the objectivist and subjectivist theory of the nation.

The civil war which ended in the victory of Octavian and the suicide of Antony and Cleopatra is one of the most exciting but most obscure periods of Roman history, obscure mainly because the victor succeeded in imposing bis version of affairs upon his countrymen and through them on posterity. That is not to say that his version is necessarily completely false: the danger that threatened Rome was a real one, the national feeling that resulted in the coniuratio totius Italiae (...) of 32 B.C. and that inspired Virgil and Horace later was not an artificial growth, though it was carefully tended. But in kindling the requisite war-feeling and in rousing the necessary enthusiasm both sides had to propagand for themselves, and in ancient times propaganda often became a matter of personal abuse and mud-slinging. In this Octavian's agents were perhaps more successful, though few nowadays would accept the conventional portraits of Antony and Cleopatra as anywhere near the truth. But Antony's propaganda, though not so effective, was not obliterated by Octavian's victory; indeed a great deal of it is still preserved and masquerades as fact in histories of the period, where Octavian's personal character suffers badly. (shrink)

A partir de un análisis "a posteriori" de los objetivos de las ciencias experimentales, es posible establecer el papel que en su método desempeña el control experimental. Aunque las formas concretas que adopta en las diversas ciencias y en las distintas etapas del trabajo científico varían, la función determinante que asume en la construcción del objeto científico es común a todas ellas, y permite deducir una serie de características acerca de la naturaleza y alcance del método científico-experimental, como su irreductibilidad (...) tanto a categorías lógicas como empíricas, y su peculiar fiabilidad. (shrink)

Along with his very first steps in political activity, Lenin began an analysis, grandoise in concept, of the entire system of societal relationships in Russia. The need for such an investigation was dictated by the fundamental practical tasks of revolutionary struggle. In order to know how the struggle for liberation of the working class and peasant masses would actually proceed in Russia, it was necessary to analyze all the underlying economic preconditions of the revolutionary process in Russia, to demonstrate the (...) alignment of class forces, to reveal the reasons for the appearance and development of the new classes of capitalist society and the causes of their struggle with each other, and to trace the historical dynamics of this struggle. (shrink)

_The purpose _of the article is to introduce into scientific circulation works by Ukrainian scholar Taras Zakydalsky on the philosophy of Hryhorii Skovoroda. Taras Zakydalsky is a representative of the Ukrainian diaspora, philosopher, and member of Canadian NTSh (Shevchenko Scientific Society of Canada). _Theoretical basis._ We consider the uniqueness of H. Skovoroda’s philosophy, which stimulates not only intellectually but also spiritually enlightens the reader. The reasons for the complex perception and interpretation of Hryhorii Skovoroda’s philosophy are highlighted. We have verified (...) the main methods of its interpretation given in the works by Dmytro Chyzhevskyi. The influence of philosophical thought of thinkers of Antiquity and the Middle Ages: Aristotle, Epicurus, the Church Fathers, and Tertullian has been studied. We have comprehended H. Skovoroda’s interpretation of the Bible as a two-layer existence, the symbolic world that makes the foundation of his philosophy. The peculiarity of the thinker’s division of the heart into "internal" and "external" is analyzed. Hryhorii Skovoroda’s position on the Good and the evil is stated. The Good is identified with God, and the evil – with the real world, the man can choose between the two. Much attention is paid to the understanding of man as a microcosm – rational thinking, and thought is the fundamental cause of human activity, which generates all existence. Hryhorii Skovoroda’s philosophy of metaphysics as the existence of three worlds is highlighted: the first is the macrocosm (the whole surrounding world), the second is the microcosm (the man), and the third is the symbolic world (the Bible). "Monodualism" as a characteristic feature of H. Skovoroda’s work is analyzed. We have highlighted H. Skovoroda’s attitude to the transcendence of God, which is not separated from the world but is present in it directly. The understanding of faith as a forced act of self-love is analyzed because by loving ourselves we love God. The criteria for true and false faith have been clarified. The significance of H. Skovoroda’s aphorism that _what is necessary is useful, and not useful is unnecessary_ is considered. Examples of ethical principles in H. Skovoroda’s philosophy are considered. Peculiarities of the concept HAPPINESS are revealed. This concept is a universal means of existence of the Good, its source is gratitude to God. _Originality_ of the article is in the systematic presentation of the philosophy of the heart by Hryhorii Skovoroda and the analysis of the integrity of the "inner man", the true meaning of life as interpreted by Taras Zakydalsky. _Conclusions_ summarize the "anthropological pragmatism" of the philosopher, whose main idea is to apply practical skills for the benefit of society. (shrink)