In a recent article, Director makes the case that many individuals with bipolar disorder have the capacity to consent to many decisions while acutely manic, even when those decisions are out of character and cause harm. Referring to recent qualitative evidence, I argue that Director overlooks a key mechanism of manic incapacity, an inflexible experience of the future that impairs one’s ability to value. Without attention to the illness-specific experience of decision-making, capacity assessments risk false negatives in people with mania.

Ethics guidance and ethical frameworks are becoming more explicit and prevalent in health policy proposals. However, little attention has been given to evaluating their roles and impacts in the policy arena. Before this can be investigated, fundamental questions must be asked about the nature of ethics in relation to policy, and about the nexus of the fields of applied ethical analysis and health policy analysis. This paper examines the interdisciplinary stretch between bioethics and health policy analysis. In particular, it highlights (...) areas of scholarship where a health policy ethicsspecialization—as distinctive from bioethics—might develop to address health policy concerns. If policy and ethics both ask the same question, that question is: “What is the good, and how do we achieve (create, protect, cultivate) it?” To answer this question, the new field of “health policy ethics” requires development. First, we should develop a full set of ethical principles and complementary ethical theories germane to public policy per se. Second, we must understand better how explicit attention to ethical concerns affects policy dynamics. Third, we require new policy and ethical analytic approaches that contribute to constructive (not obstructive) policy making. Finally, we need indicators of robust, high quality ethical analysis for the purpose public policy making. (shrink)

First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

This paper analyzes and discusses related passages of Euripides’ „Electra“ and Aristophanes’ „Wasps“ in order to suggest a date for the performance of the „Electra“. Particularly interesting are: Ar. „Wasps“ 615 and Eur. „Electra“ 985; „Wasps“ 1490, 1492, 1530 and „Electra“ 860-861, which seem to reveal more complex dynamics of dependence in the Aristophanic attempt to mock the language excessively hyperbolic of Euripides. In my opinion these puns and innuendos may endorse the dating of Euripides’ „Electra“ at the Great Dionysia (...) of 423 b. C. one year before the performance of Aristophanes’ „Wasps“. (shrink)

Health care systems throughout the developed world face ‘crises’ of quality, financing and sustainability. These pressures have led governments to look for more efficient and equitable ways to allocate public resources. Prioritisation of health care services for public funding has been one of the strategies used by decision makers to reconcile growing health care demands with limited resources. Priority setting at the macro level has yet to demonstrate real successes. This paper describes international approaches to explicit prioritisation at the macro-governmental (...) level in the six experiences most published in the English literature; analyzes the ways in which values, principles and other normative concepts were presented in these international priority setting experiences; and identifies key elements of a more robust framework for ethical analysis which could promote meaningful and effective health priority setting. (shrink)

The “affective turn” is by now long established, part of a wider surge of interest in emotion playing out in a range of disciplines. In literary studies, the conversation about how affect theory might help us to interpret literature is still emerging. The goal of the present discussion is to provide a critical overview of work by scholars who draw on the insights of recent theory to read literary texts written in English. At the same time that the discussion offers (...) an appraisal of the current state of scholarship, it also seeks to identify emerging new directions in research. (shrink)

In _The Smile of Tragedy_, Daniel Ahern examines Nietzsche’s attitude toward what he called “the tragic age of the Greeks,” showing it to be the foundation not only for his attack upon the birth of philosophy during the Socratic era but also for his overall critique of Western culture. Through an interpretation of “Dionysian pessimism,” Ahern clarifies the ways in which Nietzsche sees ethics and aesthetics as inseparable and how their theoretical separation is at the root of Western (...) nihilism. Ahern explains why Nietzsche, in creating this precursor to a new aesthetics, rejects Aristotle’s medicinal interpretation of tragic art and concentrates on Apollinian cruelty as a form of intoxication without which there can be no art. Ahern shows that Nietzsche saw the human body as the vessel through which virtue and art are possible, as the path to an interpretation of “selflessness,” as the means to determining an order of rank among human beings, and as the site where ethics and aesthetics coincide. (shrink)

From Nietzsche's early writings to those marking the end of his intellectual life, the dynamics of what he called "physiology" permeate virtually every facet of his philosophical enterprise. In the following investigation, these dynamics are explored as an interpretive key to not only the dominant themes but also the philosophical motive underlying Nietzsche's philosophy. This motive is described in terms of his diagnosis and attempted cure for the disease of nihilism. In this we maintain that Nietzsche's foremost philosophical task is (...) that of a cultural physician. ;In pursuit of this theme, Nietzsche's "clinical standpoint" is explored and applied with regard to Socrates and Jesus Christ as two case studies in decadence. These two "cases" are a simultaneous physiological investigation into both the ancient Greek and Hebrew cultures. ;This investigation concludes with a detailed analysis of the physiological significance of the Revaluation of all Values, Eternal Recurrence, the Overman and Dionysus as integral to curing the sickness of nihilism. (shrink)

From pre-Christian times until the present day, philosophers have discussed whether, given evil, belief in God can logically be maintained. Theists and non-theists remain unconvinced by one another's arguments. This study re-examines the question of God and evil from a neutral standpoint and claims that neither side has come to adequate grips either with the question itself or with the other side's case, chiefly because of failure to distinguish the kinds of problem raised by evil.

In this article, we compile the results of a brief survey of several former Isis editors and staff members to consider the sensory experience of editing the journal. We explore how the place and space of office life, with its materiality, its human and nonhuman elements, its smells and sounds, its presences and absences, and the particular tedium and urgencies of the HSS editorial offices, presented itself. We then ask, in turn, how these rhythms and workflows have informed the collaborative (...) exercise of producing scholarship in the history of science. (shrink)

This article brings together and compares my own artistic practice of drawing/painting and the eighteenth-century novel Tristram Shandy. In both cases, there is a free play of lines, textual or graphic, which sets ‘all things out of rule’. A whole typology of lines is woven throughout Sterne’s text and reappears, alter-inscribed, in the artworks. The article presents an account of these lines: rectilinear, hylomorphic, fractal and nomadic, as well as the line of incision (or the cut). Each is explored as (...) a specific mode of line with differing effects. To follow these lines is to enter a world of material expressivity, to be exposed to an ontology of becoming and change, of flows and transformations, that overturns the traditional ontology of being and stable identity. Sterne’s use of wild digression, doodles and graphisms, establishes certain proximity between writing and drawing. Both may be seen as types of ‘figured metaphysics’ and as ways of bringing something new into the world. The article concludes with some philosophical observations on the strange event of drawing a line, with reference to the work of Heidegger and Deleuze and Guattari. (shrink)

This article divides into two roughly equal parts, both of which aim to address the act rather than the art of drawing. The second part focuses on a theoretical discussion of drawing. The first bears on a number of themes including the role of drawing in colonial history, drawing and data collection, and drawing and memory. It begins by describing an episode that unfolded as an encounter between two worlds, and two ages—an episode whose meaning and effects are still controversial (...) today. (shrink)

The central role that the media plays in communicating to the public health research findings has long been recognized (Cassels 2007), and concerns regarding the media's ability to convey health is...

WHILE THERE IS AGREEMENT AMONG MANY (BUT NOT ALL) THEOLOGIANS AND PHILOSOPHERS THAT A MIRACULOUS EVENT SHOULD BE CONCEIVED IN OPPOSITION TO THE NATURAL ORDER, THERE IS DISAGREEMENT ABOUT WHY THIS OPPOSITION MUST BE PRESENT. IN THIS PAPER I EXAMINE ANTONY FLEW’S EXPLANATION OF HOW AND WHY MIRACLES AND NATURE ARE OPPOSED, SUGGESTING THAT HIS ACCOUNT IS, AS IT STANDS, PROBLEMATICAL AND IN NEED OF REVISION. I ARGUE THAT IF MIRACLES ARE TO BE THOUGHT OF AS SUPERNATURAL INTERVENTIONS INTO THE (...) NATURAL WORLD, AND HENCE IT IS THOUGHT APPROPRIATE TO SPEAK OF THEM AS PHYSICALLY IMPOSSIBLE, THEN ONE MUST DEFINE THE PHYSICALLY IMPOSSIBLE IN TERMS OF WHAT CAN BE EXPLAINED ONLY BY REFERENCE TO SUPERNATURAL FORCE, RATHER THAN IN TERMS OF WHAT IS LOGICALLY INCONSISTENT WITH LAWS OF NATURE. (shrink)

THE ESSAY "OF MIRACLES," IN ADDITION TO BEING ONE OF THE MOST PROVOKING SECTIONS OF HUME’S WRITINGS, IS ALSO ONE OF THE MOST WIDELY MISUNDERSTOOD. HUME CLAIMS HIS ARGUMENT IS SIMILAR TO AN ARGUMENT OF ARCHBISHOP TILLOTSON, AND I EXPLORE THE PARALLEL BETWEEN THE TWO ARGUMENTS IN DETAIL. FUNDAMENTAL TO BOTH IS THE CONCEPT OF EVIDENTIAL IMPOSSIBILITY: A PROPOSITION, P, IS EVIDENTIALLY IMPOSSIBLE IF AND ONLY IF ALLEGED EVIDENCE FOR THE TRUTH OF P WOULD NOT BE EVIDENCE FOR P, WERE (...) THE TRUTH OF P ESTABLISHED. I ARGUE THAT HUME’S CLAIM, WHICH IS THAT PROPOSITIONS ASSERTING THE EXISTENCE OF MIRACLES ARE EVIDENTIALLY IMPOSSIBLE, IS ONE WHICH IS NOT ACCEPTABLE, BUT FOR REASONS OTHER THAN THOSE THAT ARE USUALLY GIVEN. (shrink)

The problem of foreknowledge and freedom presents a challenge to the defender of traditional Western theism. Nelson Pike has argued that the existence of an essentially omniscient God who possesses foreknowledge is incompatible with human freedom. Pike's opponents in this matter, among whom is Alvin Plantinga, argue that no incompatibility has yet been shown. I shall develop the view that neither Pike nor his opponents have conclusively settled the question whether foreknowledge and freedom are compatible. Furthermore there is a reason (...) why the issue has not been, and may never be, conclusively settled: it is an inherently paradoxical issue. To aid in demonstrating this point I shall discuss a modified version of a paradox that has come to be known as Newcomb's Problem. (shrink)

oise Baylis, 1234 Le Marchant Street, Halifax, Nova Scotia, Canada B3H 3P7. Tel.: (902)-494–2873; Fax: (902)-494-2924; Email: francoise.baylis{at}dal.ca ' + u + '@' + d + ' '//--> . Abstract Recently, there has been a growing interest in public health and public health ethics. Much of this interest has been tied to efforts to draw up national and international plans to deal with a global pandemic. It is common for these plans to state the importance of drawing upon a well-developed (...) ethics framework and we argue that this framework should reflect the values and insights of feminist relational theory. More specifically, we argue that pandemic planning must be squarely situated in the larger realm of public health and that an ethics framework for public health will be one that recognizes the need to pay particular attention to the vulnerability of subpopulations lacking in social and economic power. We propose an ethics framework for public health that builds on the notions of relational personhood (including relational autonomy and social justice) and relational solidarity. In this way, we aim for a public health ethics that, as appropriate, promotes the public interest and the common good. CiteULike Connotea Del.icio.us What's this? (shrink)

Throughout history Christians have responded to the need for direct care for the sick in imitation of the healing ministry of Jesus and in the creation of hospitals as signs of God’s love. The COVID-19 pandemic has created a global, unprecedented modern experience of vulnerability. It has resulted in moral distress for doctors and health care workers in overwhelmed facilities. It has also revealed profound inequity in access to health care, the tragic consequences of the neglect of public health and (...) its focus on communities, and the effects of poverty and marginalization on the risk of illness and death. This paper proposes insights from Catholic social teaching that can guide a renewal of public health by rebalancing duties to individuals and communities, and renewing medicine as a public trust. These insights can assist in reducing moral distress in scarcity. (shrink)

WEST S, MAPEDZAHAMA V, AHERN M and RUDGE T. Nursing Inquiry 2012; 19: 177–187 [Epub ahead of print]Rethinking shiftwork: mid‐life nurses making it work!Many current analyses of shiftwork neglect nurses’ own voices when describing the dis/advantages of a shiftworking lifestyle. This paper reports the findings of a critical re‐analysis of two studies conducted with female mid‐life Australian nurses to explore the contention that the ‘problem‐centred’ focus of current shiftwork research does not effectively address the ‘real’ issue for mid‐life nurses, (...) that is, how to develop and maintain shiftwork tolerance. Participants used shiftwork to: (i) manage, navigate and negotiate various aspects of their nursing work and the workplace itself; (ii) facilitate more manageable work/life negotiations; and (iii) self‐identify opportunities to engage in their own self‐care (body work and mind work). The findings thus went beyond simply exposing what nursing bodies do in time and space by bringing to the fore discussions of ‘time‐body’ relationships, the embodiment of time and nurses re/configuration of that time demonstrating that the frequently unacknowledged positive aspects of shiftwork, when centred in discussions, give voice to other ways to think about shiftwork and a shiftworking lifestyle. Thus, our contention is that the ‘problem‐centred’ focus of current shiftwork debates does little to address the ‘real’ issue for shiftworking mid‐life female nurses – the development and maintenance of shiftwork tolerance. (shrink)

This book excavates the political thought embedded in Heidegger’s philosophy. Though keenly aware of the controversy over Heidegger’s National Socialism, Ward highlights the political ramifications of Heidegger’s thought as opposed to entering the polarized debate concerning the “Heidegger Case.” Chapter 1 accesses Heidegger’s political thought via the distinction Heidegger made between science and philosophy. This leads to Heidegger’s view that modern “culture,” is basically “... superficial and merely contemporary. ‘Liberalism’ will be its political embodiment”. Chapter 2 pursues these themes with (...) special emphasis on Heidegger’s opposition to any naturalistic or biological interpretation of human beings, and this in contrast with the racism of National Socialism. The third chapter describes how, for Heidegger, the rank of a people can be determined in terms of how that people comes to terms with the question of Being. Those who have not fallen away from this question still stand at the highest rank, while those who have are spiralling into decline. As in chapter 2, Nietzsche looms large in this chapter, and one gets the distinct impression here that Heidegger has taken up the Nietzschean project of restoring an order of rank sans physiologie. In chapter 4, Ward articulates “the decisive difference between Heidegger’s National Socialism and that of the National Socialists themselves”. This difference is explored through Heidegger’s interpretation of work—both physical and intellectual—as a means to understanding Heidegger’s critique of Marxism, the role of the university, and, therewith, the primarily philosophical foundation of the sciences within the spiritual mission of the German people. (shrink)

Physicians and nurses need to sustain their unique strengths and work in true collaboration, recognizing their interdependence and the complementarity of their knowledge, skills and perspectives, as well as their common moral commitments. In this article, challenges often faced by both nurses and physicians in working collaboratively are explored with a focus on the ways in which each profession's preparation for practice has differed over time, including shifts in knowledge development and codes of ethics guiding their practice. A call for (...) envisioning their practice as shared moral work as well as practical strategies to begin that work are offered as a basis for reflection towards enhanced nurse-physician relationships. (shrink)

Worldwide, there is renewed public and political attention focused on public health fueled by the globally explosive H1N1 pandemic. Pandemic planning emerged as a major area for public action in the absence of an overarching ethics framework appropriate for the community and population focus of public health. Baylis, Sherwin, and Kenny propose relational personhood and relational solidarity as core values for a public health ethics. The Catholic faith tradition makes three useful contributions in support of a relational ethic: first, a (...) religious ontology that aligns with the view that human persons are inherently relational; second, a coherent account of the requisite social and communal ideals and structures that this belief demands; and third, inspiration and motivation for the attitudes and actions that are required in response to a relational ontology. (shrink)