Stillbirths are largely excluded from international measures of mortality and morbidity. Zeshan Qureshi and colleagues argue that stillbirth should be higher on the global health agenda.

The widely accepted understanding in contemporary discourse is that race and ethnicity fundamentally arose as social constructs devoid of inherent biological or scientific significance.1 Despite this consensus, discussions abound, including in this journal,2 regarding the extent and manner in which racial and ethnic categorisations should influence the landscape of medical research, practice and policy. In an ideal paradigm, medicine should exude an unwavering commitment to impartiality, extending care and treatment to every individual, unfettered by considerations of their racial or ethnic (...) background—an approach that can be described as ‘colour blind.’ Yet, a cursory examination of medicine’s historical trajectory and the enduring realities of human prejudices unravels a precarious tension. This tension resides at the intersection of two seemingly conflicting imperatives: one, the ethical mandate for medicine to operate as a colour-blind entity, and the other, the ethical duty to candidly acknowledge, confront and rectify the historical and contemporary shortcomings woven into the fabric of our healthcare systems. Navigating this precarious balance demands a nuanced and introspective approach, one that aspires to forge a path towards a more equitable healthcare landscape while remaining steadfastly committed to the principles of honesty, accountability and the pursuit of a just and inclusive future. Scientific journals are confronted with the intricate dilemma of addressing racist scientific records.3 The question at hand pertains to whether content tainted by racism, …. (shrink)

PurposeThe paper suggests overcoming the polarization of today's debate on peer‐to‐peer systems by defining a fair balance between the principle of precaution and the principle of openness. Threats arising from these file sharing applications‐systems should not be a pretext to limit freedom of research, speech or the right “freely to participate in the cultural life of the community”, as granted by the Universal Declaration of Human Rights from 1948. The paper aims to take sides in today's debate.Design/methodology/approachThe paper adopts an (...) interdisciplinary approach, including network theory, law and ethics. The method draws on both theoretical and empirical material so as to stress the paradox of the principle of precaution applied to P2P systems and why the burden of proof should fall on the party proposing that one refrain from action.FindingsCensors and opponents of P2P systems who propose to apply the principle of precaution to this case deny the premise upon which that principle rests. “Levels of evidence” required by the precautionary principle show that – in many cases in which the outcomes of technology are ignored – another principle is needed for orienting action, namely, the principle of openness.Social implicationsAlarm about how P2P systems undermine crucial elements of the societies often led to the ban of this technology. The paper illustrates why it should not be the case: rather than shutting these networks down, they should be further developed.Originality/valueThe paper provides the comprehensive picture of a far too often fragmented debate. (shrink)

Ullin Thomas Place died on 2nd January 2000 at the age of seventy-five. I had met him a little over three years earlier, in November 1996, during the annual 'Mind and Brain' symposium organized by Peter Fenwick and held at the Institute of Psychiatry in London. At that meeting Professor Place delivered a slightly shortened version of the paper reproduced here, in which he told his personal story — a pilgrim's progress? — recounting, as he put it, 'the history of (...) a thought process leading from an adolescent interest in mystical experience to an article entitled‘Is consciousness a brain process?’[Place, 1956] in which I argued for an affirmative answer to that question'. (shrink)

Ėtika i metodologii︠a︡ nauki -- Filosofii︠a︡ tekhnonauki -- Gumanitarnai︠a︡ ėkspertiza -- Bioėtika kak prakticheskiĭ filosofskiĭ proekt -- Problemy "uluchshenii︠a︡" cheloveka.

We give picture-covariant formulations of the equations of motion for observables and states such that the Hamiltonian operator is transformed asH-0304;=U(t)HU † (t) under a time-dependent unitary transformationU(t). Next, we consider the explicit and implicit covariance of Heisenberg's equations of motion for observables with respect to general transformations of coordinate operators. Most of our representation is spread out over a number of textbooks and articles, where the subject has been considered with greater or lesser clarity from different points of view.

As interpreted here, Garfinkel's "ethnomethodological experiment" (1967) demonstrates the existence of a social convention by flouting it and observing the consternation and aversive consequences for the perpetrator which that provokes. I suggest that the hostility which behaviorism has provoked throughout its history is evidence that it flouts an important social convention, the convention that, whenever possible, human beings are treated as and must always give the appearance of being rational agents. For these purposes, a rational agent is someone whose behavior (...) is controlled by a logically consistent body of means-end beliefs ("rules" in Skinner's terminology) and complementing desires which between them provide a basis for predicting how the individual will behave and for suggesting what arguments will persuade the agent to modify his or her beliefs and the behavior based upon them. The behaviorist flouts this convention by suggesting that its fictional character makes it unsuitable for the purposes of scientific explanation of behavior. The hostility that this suggestion provokes is evidence of the importance attached by the verbal community both to preserving a consistent and rational connection between what is said and what is done and presenting it as part of the natural order of things. (shrink)

Iritări cotidiene -- Actualităţi, inactualităţi -- Mici exerciţii de memorie -- Despre patosul real al interogaţiei religioase -- Neliniști (politice) -- Bazarul naţional -- Privitor ca la teatru -- Unele perplexităţi.