Academic literature on the topic 'Ethics, Bioethics, Ethics of life, philosophy of education'
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Journal articles on the topic "Ethics, Bioethics, Ethics of life, philosophy of education"
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Sass, Hans-Martin. "Protestant traditions of the Backgrounds of Bioethics. Part 2." Filosofiya osvity. Philosophy of Education 22, no. 1 (June 12, 2018): 199–210. http://dx.doi.org/10.31874/2309-1606-2018-22-1-199-210.
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Term and concept of bioethics (Bio-Ethik) originally were developed by Fritz Jahr, a Protestant Pastor in Halle an der Saale in 1927, long before the period, when bioethics in the modern sense was recreated in the US in 1970s and since that time has spread globally. Jahr’s bioethical imperative, influenced by Christian and humanist traditions from Assisi to Schopenhauer and by Buddhist philosophy holds its own position against Kant’s anthropological imperative and against dogmatic Buddhist reasoning: ‘Respect each living being as an end in itself and treat it, if possible, as such’. Jahr interprets the 5th Commandment ‘Thou shall not kill’ offensively and liberally as ‘common morality’ which includes the obligation of caring for one’s own health, public health and health education within the wider framework of a universal bioethical Sittengesetz.
In the article-translation the actual contemporary thoughts about the bioethical imperative, which serves not only the object of interdisciplinary study, but also the practical approach to acquiring responsibility and environmental image of thinking, are found. Didactic considerations of Yahr go beyond the paternalistic upbringing, they point to the content and methodological purpose of teaching ethics to ethical discourse. According to Yahr, ethics does not regulate philosophical, theological or political knowledge, does not act as a dictatorship of a way of behavior. Ethics is the conduct of discussions, the culture of discussion and communication. Following the philosophy of Yahr, Professor Hans-Martin Zass formulated the geo-ethical imperative: "Respect the Mother Earth and all natural life as it is, for which the responsible person is an end in itself, and get around as much as possible in this way!". In respect for all living things, there is a relationship between man and animals, plants, nature, including the health systems, educational-informational and research organizations. Pastor Fritz Jahr, who had no immediate influence during his times, built a strong first Protestant foundation for contemporary theological and ethical concepts in medical ethics, bioethics, and environmental ethics.
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Ivanyushkin, Aleksandr Ya, Ivan E. Smirnov, Ivan A. Ivanyushkin, and Andrey P. Fisenko. "Propaedeutics of bioethics in the philosophy of education of the Russian doctor in the XXI century." Russian Pediatric Journal 24, no. 1 (March 12, 2021): 41–49. http://dx.doi.org/10.46563/1560-9561-2021-24-1-41-49.
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The article deals with bioethics’ problems in medical students’ training through the prism of the philosophy of education, which was formed in the middle of the XX century when the humanitarian-anthropological turn in philosophy was formed. The term “bioethics “was first used in 1970 by W.R. Potter, who proposed the concept of “bioethics” to refer to a complex interdisciplinary knowledge, the goal of which is the survival of humankind. As an independent discipline, bioethics is taught in the first years of the medical university. It is this course of bioethics in medical universities that can be called “propaedeutics of bioethics.” This is due to the fact theoretical bioethics to be studied in the context of philosophy, when the student is given the opportunity to adequately interpret philosophical abstractions in bioethics, and applied, often very acute and complex problems of bioethics are studied in the senior courses of the university and in the system of postgraduate education, when future doctors master medical bioethics in the courses of resuscitation, transplantology, medical genetics, psychiatry, etc. The professional knowledge and culture of the doctor were shown to be not identical to his humanism. In this regard, the need for the integration of humanitarian and clinical disciplines in Russian higher medical schools is emphasized. At the same time, numerous concepts and principles of bioethics serve as universal mechanisms for “fitting” modern man and his life world into the totality of life, which allows us to speak of bioethics as universal ethics.
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Knaup, Marcus, Hanna Hubenko, and Galyna Iarmolovych. "A New Concept of Nature as a Foundation for Ethics: On the Relevance of Hans Jonas." Filosofiya osvity. Philosophy of Education 26, no. 1 (December 25, 2020): 171–91. http://dx.doi.org/10.31874/2309-1606-2020-26-1-11.
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The article is devoted to the bioethical reconstruction of the theoretical heritage of Hans Jonas (1903-1993) – a famous German and later American philosopher. Jonas showed that the study of ethics, namely the ethics of the living, should become an integral part of the formation of modern human, his complete education. He was one of the most fascinating thinkers of the twentieth century. He has presented groundbreaking works which are still the subject of serious discussion especially in the areas of ethics and philosophy of nature. In these publications he presents an in-depth philosophical reflection on the relationship between human beings and nature, as well as on the manner in which we approach our association with technology. Particularly in the light of possibilities presented by modern technology, Jonas was primarily interested in a new approach to the philosophy of nature as the basis, the foundation for an ethics of global responsibility. The article re-actualizes the thoughts and arguments of Jonas, which are especially relevant now, at the beginning of the XXI century. These include: the technique change the nature itself, not just human's attitude to nature; the technical sciences change a human being, the mathematization of nature leads to a change not only in human evaluation, but also in human value; critique of epiphenomenalism for underestimating mental states and identifying the non-reducibility of living creatures to its parts; the search for the potential of subjectivity in the realm of living creatures as a whole; reliance on the principle of responsibility as a way to ensure a future humanity as guaranteed, albeit limited in its capabilities. Educating a person on the basis of the principle of responsibility opens the possibility to take into account the interests of future generations and all living creatures, understanding that every person always was, is and will be a part of realm of these creatures. The philosophy of nature as such whole realm creates the preconditions and foundations for the ethics of responsibility as a postconventional universalist ethics. A new way of thinking in nature is the basis of ethics in the technological age: in addition to philosophy and science, the voices of religion, politics, education and the public sphere must also be heard to find answers to current life questions.
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Ćurko, Bruno. "Community of philosophical inquiry as a method in early bioethical education." JAHR 11, no. 2 (2020): 481–97. http://dx.doi.org/10.21860/j.11.2.9.
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‘Community of inquiry’ is a concept introduced by Charles Sanders Peirce, and was originally restricted to the practitioners of scientific inquiry. M. Lipman (2003) expanded this concept by moving it into a broader setting – the classroom. He converted the classroom into a community of inquiry, in which “students listen to one another with respect, build on one another’s ideas, challenge one another to supply reasons for otherwise unsupported opinions, assist each other in drawing inferences from what has been said, and seek to identify one another’s assumptions.” David Kennedy (2012) claimed how “Lipman, taking a cue from his friend and mentor Justus Buchler, developed and called ‘community of philosophical inquiry’— the most appropriate way to practice with students the philosophical curriculum that he had developed. This idea is also a philosophical one, and it has a farreaching implication, both practical and theoretical – for learning theory, for theory of teaching, for argumentation theory, for theory of knowledge, for group psychology, for moral education, and perhaps, ultimately of the greatest importance, for grounded political theory and practice.” In various and different approaches to philosophy with children, we can find a community of philosophical inquiry as one of the main methods. For instance, a community of philosophical inquiry is one of the methods used in Ethics and Values Education: “The term ethics and values education (EVE) applies to all aspects of education which either explicitly or implicitly relate to ethical dimensions of life and are such that can be structured, regulated and monitored with appropriate educational methods and tools.” (Strahovnik, 2015). Leaning on the cited definition of EVE, if we focus specifically on the issues of the contemporary world with its ecological crisis and rapid digitalization, we can set the relation of the ethical dimensions of life as a bioethical question. Using methodology for the community of philosophical inquiry as a basis for bioethical questioning, we can satisfy the need for innovative and effective bioethical education from an early age. In my lecture, I will show how the community of philosophical inquiry can be connected withbioethical topics such as the relationship between man and wild animals, man and plants, man and nature in global, etc.
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Meliakova, Yuliia Vasylivna, Inna Igorivna Kovalenko, Svitlana Borysivna Zhdanenko, Eduard Anatolievich Kalnytskyi, and Tetiana Vasyliivna Krasiuk. "Posthuman Freedom as the Right to Unlimited Pleasure." Revista Amazonia Investiga 10, no. 39 (May 5, 2021): 62–75. http://dx.doi.org/10.34069/ai/2021.39.03.6.
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Berdyaev, N. A. (1951). The kingdom of the spirit and the kingdom of Caesar. Paris: Umca-Press. Recovered from: https://vtoraya-literatura.com/pdf/berdyaev_tsarstvo_dukha_i_tsastvo_kesarya_1951__ocr.pdf. Berlinger, N., & Solomon, M. Z. (2018). Becoming Good Citizens of Aging Societies. Hastings center report, Vol. 48(3), 2–9. Bostrom, N. (2003). Are You Living in a Simulation? Philosophical Quarterly, Vol. 53(211), 243–255. Bostrom, N. (2016). Development of values. Artificial Intelligence: Stages. Threats. Strategies. Moscow: Publishing House "Mann, Ivanov and Ferber". Recovered from: https://element.ru/bookclub/chapters/433044/Iskusstvennyy_intellekt_Glava_iz_knigi. Goryachkovskaya, A. N. (2014). Philosophy of transhumanism: on the surrogates of being, the abduction of identity and euthanasia of humanity. Bulletin of V. N. Karazin Kharkiv National University. Series: Theory of Culture and Philosophy of Science, Vol. 1092, Issue 50. Recovered from: http://periodicals.karazin.ua/thcphs/issue/view/209. Gould, C. C. (2018). Solidarity and the problem of structural injustice in healthcare. Bioethics, Vol. 32(9), 541–552. Guerrini, C., Lewellyn, M., Majumder, M. et al. (2019). Donors, authors, and owners: how is genomic citizen science addressing interests in research outputs? BMC Medical Ethics, Vol. 20, Issue 1, Article number 84. Habermas, J. (2002). The future of human nature. Towards liberal eugenics. Moskva: Ves' Mir. Haker, H. (2019). Habermas and the Question of Bioethics. European journal for Philosophy of Religion, Issue 4, 61–86. Heidegger, M. (1967). Being And Time. Max Niemeyer loading facility in Tübinge. Recovered from: https://taradajko.org/get/books/sein_und_zeit.pdf. Kakkori, L. (2018). Postmodern as Secularization in Philosophy of Education. Educational Philosophy and Theory, Vol. 50(14), Special issue: SI, 1639–1640. Kroker, A., & Cook, D. (1986). The Postmodern Scene. Excremental Culture and Hyper-Aesthetics. Montreal: New World Perspectives. Kurzweil, R. (2012). How to create a mind: the secret of human thought revealed. New York: Penguin Books. Lipovetsky, G. (2015). Time Against Time, or The Hypermodern Society. In D. Rudrum and N. Stavris (Ed.), Supplanting the Postmodern. An Anthology of Writings on the Arts and Culture of the Early 21st Century (p. 191–208). New York; London; New Delhi; Sydney: Bloomsbury Academic. Lobanov, V.A (2020). Transhumanism in the interpretation of V. A. Lobanov. Samizdat Magazine. Recovered from: http://samlib.ru/l/lobanow_w_a/samlibrullobanow_w_amsworddocshtml-2.shtml. Meliakova, Y., Kovalenko, I., Zhdanenko, S., & Kalnytskyi, E. (2020). Performance in the Postmodern Culture and Law. Amazonia Investiga, 9(27), 340–348. https://amazoniainvestiga.info/index.php/amazonia/article/view/1247 Melyakova, Yu. V. (2018). Being of law and being in law: from performative to performance. Bulletin of the National University "Yaroslav the Wise Law Academy of Ukraine". Series: Philosophy, Vol. 1(36), 90–113. Odorcak, J. (2019). Exorganic Posthumanism and Brain-Computer Interface Technologies (BCI). Postmodern openings, Vol. 10(4), 193-208. Pavlov, A. V. (2019). Images of modernity in the 21st century: hypermodernism. Philosophical Journal, Vol. 12(2), 20–33. Piarce, D. (2015). The Hedonistic Imperative. eBook. Recovered from: https://ubq124.wordpress.com/2019/12/22/the-hedonistic-imperative-pdf. Polyakova, O. V. (2017). Commodification of the dead body: ethical and legal aspects. Bulletin of the RSUH. Series "Psychology. Pedagogy. Education", Vol. 2(8), 118–128. Recovered from: http://cyberleninka.ru/article/n/kommodifikatsiya-mertvogo-tela-etiko-pravovye-aspekty Popova, O. V. (2016). Man, its price and value: to the problem of body commodification in scientific knowledge. Epistemology and philosophy of science, Vol. 49(3), 140-157. Recovered from: http://cyberleninka.ru/article/n/chelovek-ego-tsena-i-tsennost-k-probleme-kommodifikatsii-tela-v-nauchnom-poznanii. Popova, O. V., Tishchenko, P. D., & Shevchenko, S. Yu. (2018). Neuroethics and biopolitics of biotechnology for cognitive improvement of human improvement. Philosophy questions, Vol. 7, 96–108. Russian Transhumanist Movement (2020). About the possibilities of self-upgrade and life extension. Recovered from: http://transhumanism-russia.ru/content/view/629/94/ Sandu, A., Vlad, L. (2018). Beyond Technological Singularity – the Posthuman Condition. Postmodern openings, Vol. 9(1), 91-102. Sartre, J.P. (1989). Existentialism is humanism. In: Twilight of the Gods. Moscow: Politizdat, 319-344. Strandbrink, P. (2018). Nostalgia and Shrinkage: Philosophy and culture under post-postmodern conditions. Educational Philosophy and Theory, Vol. 50(14), 1407–1408. Twenge, J. M. (2006). Generation Me: Why Today’s Young Americans Are More Confident, Assertive, Entitled – and More Miserable Than Ever Before. New York: ATRIA paperback. Retrieved from http://www.amazon.co.uk/Generation-Americans-Confident-Assertive-Entitled/dp/1476755566. Twenge, J. M. (2017). iGen: Why Today’s Super-Connected Kids Are Growing Up Less Rebellious, More Tolerant, Less Happy – and Completely Unprepared for Adulthood. New York: ATRIA books. Retrieved from http://www.amazon.com/iGen-Super-Connected-Rebellious-Happy-Adulthood/dp/1501151983. United Nations (1997). Universal Declaration on the Human Genome and Human Rights. Recovered from http://www.un.org/ru/documents/decl_conv/declarations/human_genome.shtml United Nations (2005). Universal Declaration on Bioethics and Human Rights. Recovered from: http://www.un.org/ru/documents/decl_conv/declarations/bioethics_and_hr.shtml Yong, L. (2019). Moral Ambivalence: Relativism or Pluralism? Acta analytica-international periodical for Philosophy in the analytical tradition, Vol. 34(4), 473–491. Zinovyev, A. (2006). Global Human. Booksonline. Recovered from: http://booksonline.com.ua/view.php?book=97560 (in Russian).
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Rendtorff, Jacob Dahl. "From Philosophy of Technology to Bioethics and Biolaw." Eco-ethica 9 (2020): 63–78. http://dx.doi.org/10.5840/ecoethica202131532.
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This article is based on an exchange between Peter Kemp and Jacob Dahl Rendtorff on the occasion of Peter Kemp’s seventieth birthday in 2007. It presents the development of Kemp’s ethical philosophy from his philosophy of technology and technology ethics to his philosophy of bioethics and biolaw. It also discusses Kemp’s relation to Existentialism, hermeneutics, phenomenology, and Marxism with the development of a critical hermeneutic philosophy of engagement. This is related to Kemp’s work on humanistic ethics of technology in his book on the ethics of the irreplaceable. The article presents Kemp’s long discussion with Paul Ricœur about the ethics of the good life and about narrative ethics. Finally, it elaborates on the bioethical turn towards an ethics for the living world and discusses the role of basic ethical principles of autonomy, dignity, integrity, and vulnerability in relation to cosmopolitan and global responsibility for sustainability and humanity.
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Kelly, Conor M. "From Quandary Cases to Ordinary Life: New Opportunities to Connect Social Ethics and Health Care Ethics." Journal of the Society of Christian Ethics 41, no. 1 (2021): 107–24. http://dx.doi.org/10.5840/jsce202171947.
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In Christian bioethics, the call for a greater integration of social ethics and medical ethics is a popular refrain, yet lasting progress toward this goal has been elusive, in part due to the traditional emphasis on quandary cases in medical ethics. This article develops an alternative approach to moral discernment in health care, employing a theological interpretation of solidarity to promote greater social consciousness in ordinary health care decision making. This shifts the ethical analysis from abstract scenarios to everyday choices, elevating the moral significance of seemingly mundane concerns like antibiotic use and diet and exercise.
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Almeida, Michael J. "Ethics and the Good Life." Teaching Philosophy 19, no. 1 (1996): 87–90. http://dx.doi.org/10.5840/teachphil199619110.
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GOODMAN, KENNETH W. "Health Information Technology as a Universal Donor to Bioethics Education." Cambridge Quarterly of Healthcare Ethics 26, no. 2 (March 31, 2017): 342–47. http://dx.doi.org/10.1017/s0963180116000943.
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Abstract:Health information technology, sometimes called biomedical informatics, is the use of computers and networks in the health professions. This technology has become widespread, from electronic health records to decision support tools to patient access through personal health records. These computational and information-based tools have engendered their own ethics literature and now present an opportunity to shape the standard medical and nursing ethics curricula. It is suggested that each of four core components in the professional education of clinicians—privacy, end-of-life care, access to healthcare and valid consent, and clinician–patient communication—offers an opportunity to leverage health information technology for curricular improvement. Using informatics in ethics education freshens ethics pedagogy and increases its utility, and does so without additional demands on overburdened curricula.
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McGee, Glenn. "Will Bioethics Take the Life of Philosophy?" American Journal of Bioethics 6, no. 5 (October 2006): 1–2. http://dx.doi.org/10.1080/15265160600953863.
Full textDissertations / Theses on the topic "Ethics, Bioethics, Ethics of life, philosophy of education"
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SILVA, NETO Francisco Ursino da. "Bioética com o sentido de ética da vida: uma experiência educadora." www.teses.ufc.br, 2011. http://www.repositorio.ufc.br/handle/riufc/7583.
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SILVA NETO, Francisco Ursino da. Bioética com o sentido de ética da vida: uma experiência educadora. 2011. 173f. – Tese (Doutorado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2011.Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-03-10T11:19:11Z No. of bitstreams: 1 2011-TESE-FUSNETO.pdf: 916767 bytes, checksum: dbbfdad9b3ba8a2d31979718fd97ce8c (MD5)
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Esta pesquisa é sobre um fato educativo, o saber bioético, que tem como especificidade o movimento, a ação refletida e a prática de educar em que o caráter utópico é essencial. Aqui, utopia deve ser interpretada não como um sonho desconectado da realidade, mas no sentido de radicado, enraizado no real da educação. O objetivo geral da pesquisa é compreender o sentido do que justifica o saber bioética hoje, sendo este saber referente ao campo da educação e tomado em sua amplitude de condição possível de ensino. O percurso metodológico caminhadiço foi uma incorporação gradativa da espiral hermenêutica que ressignificou os nossos questionamentos passo a passo. Realizamos um breve inventário dos significados de bioética, destacando os seguintes: ponte para o futuro, mediação do conflito ciência x moral e resistência ao biopoder. Estes significados, embora façam interface, não se movem a partir da educação. Então, buscamos construir um novo significado pertinente ao nosso campo. Entretanto, este objetivo não poderia ser atingido adequadamente se não fosse embasado em um estudo prévio das condições de justificativa das relações entre educação e ética. Tal investigação foi um resgate genealógico do tema na Grécia clássica. Iniciamos rastreando a palavra areté que, semente do significado de ética, nos revelou o sentido de bíos (vida qualificada) como forma de vida humana que a tradição filosófica hegemônica aqui representada pela tríade Sócrates-Platão-Aristóteles construiu em referência ao significado originário de zoé (vida em geral). O bíos foi fruto de relações co-originárias e co-pertencentes a partir de quatro dimensões: a ética (ethos), a educação (paideia), a política (politiké) e o pensamento/linguagem (lógos). Ele se vela ou se desvela, como ser, a partir do foco para onde se direciona o olhar e que se percebe como visão calidoscópica. Em cotejo com o pensamento grego clássico, trouxemos Nietzsche que justificou a condição humana na própria existência da vida fática e com isso abriu caminho para o pensamento contemporâneo. Esse exercício foi a base articuladora da pesquisa que desenvolveu o sentido de bioética em educação quando se fez presente um amplo diálogo com vários interlocutores, dentre eles estudantes de graduação em medicina. O próximo passo foi ousado. A construção de um significado de bioética para o campo da educação: ética-da-vida. Com ele, nos situamos em oposicionalidade ao conceito de bíos da tradição filosófica. Isto se dá porque éticada- vida se manifesta como potência de vida e não como forma. Essa potência cada um de nós, diferentemente, tem ao viver a própria vida e sua perspectiva do modo dela. Ética-da-vida é um saber afirmativo de vida, potencialidade criadora, é um saber-tempo que se vive. A condição de possibilidade do ensino de tal saber hoje não pode ser uma lei universal, inequívoca para todos. Aqui está o requisito da justificativa que buscávamos: o sentido do ensino de bioética no mundo contemporâneo exige um modo de educar que se encontra na concepção de educação como possibilidade de alimentar. O alimento concreto que cada um de nós pode adquirir é sabedoria de vida. Finalmente, se põe a tese que expusemos assim: a bioética justifica-se como saber contemporâneo a partir de duas condições. A primeira, mediante a exigência de um significado apropriado à educação que chamamos ética-da-vida; e a segunda, por intermédio da prática deste saber que se dá na experiência educadora que alimenta como uma sabedoria de vida. O exercício acadêmico solicita-nos, como pesquisadores, a atitude de posicionarmo-nos face à nossa “descoberta”. Este foi o nosso exercício de ser criança: dele eclodiu a invenção do devirSócrates, o portador da aionética.
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Neto, Francisco Ursino da Silva. "BioÃtica com o sentido de Ãtica da vida: uma experiÃncia educadora." Universidade Federal do CearÃ, 2011. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=6721.
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nÃo hÃEsta pesquisa à sobre um fato educativo, o saber bioÃtico, que tem como especificidade o movimento, a aÃÃo refletida e a prÃtica de educar em que o carÃter utÃpico à essencial. Aqui, utopia deve ser interpretada nÃo como um sonho desconectado da realidade, mas no sentido de radicado, enraizado no real da educaÃÃo. O objetivo geral da pesquisa à compreender o sentido do que justifica o saber bioÃtica hoje, sendo este saber referente ao campo da educaÃÃo e tomado em sua amplitude de condiÃÃo possÃvel de ensino. O percurso metodolÃgico caminhadiÃo foi uma incorporaÃÃo gradativa da espiral hermenÃutica que ressignificou os nossos questionamentos passo a passo. Realizamos um breve inventÃrio dos significados de bioÃtica, destacando os seguintes: ponte para o futuro, mediaÃÃo do conflito ciÃncia x moral e resistÃncia ao biopoder. Estes significados, embora faÃam interface, nÃo se movem a partir da educaÃÃo. EntÃo, buscamos construir um novo significado pertinente ao nosso campo. Entretanto, este objetivo nÃo poderia ser atingido adequadamente se nÃo fosse embasado em um estudo prÃvio das condiÃÃes de justificativa das relaÃÃes entre educaÃÃo e Ãtica. Tal investigaÃÃo foi um resgate genealÃgico do tema na GrÃcia clÃssica. Iniciamos rastreando a palavra aretà que, semente do significado de Ãtica, nos revelou o sentido de bÃos (vida qualificada) como forma de vida humana que a tradiÃÃo filosÃfica hegemÃnica aqui representada pela trÃade SÃcrates-PlatÃo-AristÃteles construiu em referÃncia ao significado originÃrio de zoà (vida em geral). O bÃos foi fruto de relaÃÃes co-originÃrias e co-pertencentes a partir de quatro dimensÃes: a Ãtica (ethos), a educaÃÃo (paideia), a polÃtica (politikÃ) e o pensamento/linguagem (lÃgos). Ele se vela ou se desvela, como ser, a partir do foco para onde se direciona o olhar e que se percebe como visÃo calidoscÃpica. Em cotejo com o pensamento grego clÃssico, trouxemos Nietzsche que justificou a condiÃÃo humana na prÃpria existÃncia da vida fÃtica e com isso abriu caminho para o pensamento contemporÃneo. Esse exercÃcio foi a base articuladora da pesquisa que desenvolveu o sentido de bioÃtica em educaÃÃo quando se fez presente um amplo diÃlogo com vÃrios interlocutores, dentre eles estudantes de graduaÃÃo em medicina. O prÃximo passo foi ousado. A construÃÃo de um significado de bioÃtica para o campo da educaÃÃo: Ãtica-da-vida. Com ele, nos situamos em oposicionalidade ao conceito de bÃos da tradiÃÃo filosÃfica. Isto se dà porque Ãticada- vida se manifesta como potÃncia de vida e nÃo como forma. Essa potÃncia cada um de nÃs, diferentemente, tem ao viver a prÃpria vida e sua perspectiva do modo dela. Ãtica-da-vida à um saber afirmativo de vida, potencialidade criadora, à um saber-tempo que se vive. A condiÃÃo de possibilidade do ensino de tal saber hoje nÃo pode ser uma lei universal, inequÃvoca para todos. Aqui està o requisito da justificativa que buscÃvamos: o sentido do ensino de bioÃtica no mundo contemporÃneo exige um modo de educar que se encontra na concepÃÃo de educaÃÃo como possibilidade de alimentar. O alimento concreto que cada um de nÃs pode adquirir à sabedoria de vida. Finalmente, se pÃe a tese que expusemos assim: a bioÃtica justifica-se como saber contemporÃneo a partir de duas condiÃÃes. A primeira, mediante a exigÃncia de um significado apropriado à educaÃÃo que chamamos Ãtica-da-vida; e a segunda, por intermÃdio da prÃtica deste saber que se dà na experiÃncia educadora que alimenta como uma sabedoria de vida. O exercÃcio acadÃmico solicita-nos, como pesquisadores, a atitude de posicionarmo-nos face à nossa âdescobertaâ. Este foi o nosso exercÃcio de ser crianÃa: dele eclodiu a invenÃÃo do devirSÃcrates, o portador da aionÃtica.
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Fukushima, Corinna. "Autonomy and Distributive Justice at the End of Life." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/scripps_theses/878.
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Discussions of autonomy at the end of life in health care contexts is no new phenomenon. However, what seems to have changed in issues of autonomy is cases where patients want to refuse a treatment to cases where patients are demanding more treatment when medical professionals may not agree or be able to provide them with the medical treatment. Some key competing interests impacting patient autonomy include beneficence-doing what is in the best interests of the health or well-being of the patient- and resource limitations. Here, I will explore distributive justice theories that impact the end of life and how they constrain autonomy.
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Currier, Erika. "A Study To Investigate The Significance Of Knowing One's Prognosis In People Diagnosed With Life-Limiting Illnesses." ScholarWorks @ UVM, 2015. http://scholarworks.uvm.edu/graddis/432.
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ABSTRACT
Background: For patients with life-limiting illnesses, having adequate knowledge of prognosis can strongly impact the choice between curative and supportive treatment.
Objectives: The purpose of this research study is to explore patient understanding of prognosis and to illuminate the experience of having or not having prognostic information in people diagnosed with life-limiting illnesses. This study aims to investigate the patient's understanding of the term "prognosis", the significance of the term "prognosis" to the patient, and how prognosis may or may not affect future treatment choices. In addition, this study aims to further understand the experience of prognostic communication between provider and patient. The over-arching goal is to capture the personal perspectives of participants with a view to exploring their experiences around knowledge of their prognosis.
Methods: A qualitative research design using a phenomenological approach was employed to examine how people experience prognosis. An invitation to participate in the study was publically announced via local newspapers, social media venues, and word of mouth. Participants who responded to study advertisements and who met inclusion criteria were asked to participate in one interview answering open-ended questions aimed at examining their experience with and knowledge of their prognosis. In addition, questions about prognostic communication between patient and health care provider were explored. All interviews were recorded, transcribed verbatim and analyzed using phenomenological methods.
Results: Three study participants met the study criteria and were interviewed. Several themes emerged from the data including 1) patients have need for information about their illness, 2) prognostic data inform treatment choices, 3) patient experiences are unique and 4) patients feel a connection to nurses involved in their care.
Conclusions: This study illuminated the patients' desire and need for information during their illness, the desire for patient autonomy, the difficulty of starting and having prognostic conversations, the downstream impact of having prognostic information, and the important role that nurses play for patients facing serious health issues. It is hopeful that the themes identified during the course of this research ultimately contribute to the knowledge base by informing healthcare providers on the importance of conveying prognostic information in a timely, direct, and sensitive manner.
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Larsen, Randy R. "The Role of Nature in John Muir's Conception of the Good Life." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1316547924.
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Coleman, Dawn Marie. "The pursuit of happiness through a virtuous life: Ayn Rand and Aristotle." CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1305.
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Yung, Nancy. "The right to be killed : reassessing the case for the moral right to voluntary active euthanasia." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:2aa54686-b621-4323-b836-ce6099b5d2fd.
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This thesis defends an individual's moral right to be aided in dying by a physician (that is, voluntary active euthanasia, or VAE), but departs significantly from the view in its favor generally accepted in the bioethics literature. The prevailing view appeals to both respect for an individual's autonomy and promotion of an individual's well-being as necessary conditions for a right to VAE, so as to justify the right only for those suffering grave illnesses and/or disabilities. The author argues that such a view is logically untenable; one or another aspect must be given up. Since invoking the premise that certain individuals would be better off dead necessarily relies on controversial assumptions about both the value of life and the nature and value of death, about which reasonable people disagree, it is the justification from an individual's best interest which must be excluded in a liberal society. The author endorses a self-determination justification for the right to VAE, but rejects understanding this in terms of respecting personal autonomy, instead making the case for a right to VAE grounded in self-ownership. The author's main conclusion is that the right to VAE is a general right applying to all competent adults, not only those suffering grave illnesses or disabilities, or those whose choice for VAE is an exercise of autonomy. Moreover, by analyzing the basis of physician authority over prescription medicine and how this can be justified to a society of self-owners, she maintains that individuals have not only the right to choose VAE without state interference, but also the right to be provided VAE by doctors. Nevertheless, both rights are compatible with reasonable limitations to protect both the interests of VAE seekers and the rights of others.
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Franco, Savio Dennis. "The Interior Lives of Exemplary Leaders: A Phenomenological Study of Lay Leadership Commitment to Mission and Identity at a Catholic, Marianist University." University of Dayton / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1461833150.
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McCune, Susana Lauraine. "Worlds of Connection: A Hermeneutic Formulation of the Interdisciplinary Relational Model of Care." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1404395833.
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Alexander-Goreá, Trenika. "Development of a Guideline for Hospice Staff, Patients, and Families on Appropriate Opioid Use." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/4496.
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There is an identified problem with patients receiving suboptimal pain management at a hospice agency in the northwestern United States. At this agency, undertreatment of pain is prevalent. Evidence indicates that this may be a result of a lack of guidelines, education, and knowledge of appropriate prescribing. Known barriers to the correct prescription and administration of potent opioids in the hospice setting include prevailing beliefs, knowledge, skills, and attitudes, all of which can impact care negatively. Contextually, hospice principles mandate patient comfort and caregiver involvement in continuous quality improvement, which includes adequate and informed pain management. Moreover, hospice metrics demand requisite knowledge, skills, and attitudes for optimal care, including pain management at the end of life. The Academic Center for Evidence-Based Practice (ACE) star model was used to guide the development of an evidence-based, guideline-supported educational program that will improve pain management at the hospice agency when implemented. The purpose of this project was to use transdisciplinary expertise and team collaboration to develop the program and then to conduct a formative and summative evaluation utilizing experts to prepare the guidelines and process for implementation. Ten experts reviewed the guideline, the educational materials, the process, and the evaluation plan and conducted reviews using the AGREE II tool. The panel of experts agreed within the 6 AGREE domains. Future implementation of this guideline, translation process, and evaluation tool will impact social change through the empowerment of the clinical staff, patients, and caregivers to provide the best pain control and comfort at end of life, a vulnerable time for all patients.
Books on the topic "Ethics, Bioethics, Ethics of life, philosophy of education"
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Sheng ming jiao yu: Lun li yu ke xue = Life education : ethics and science. Taibei Shi: Yang zhi wen hua shi ye gu fen you xian gong si, 2004.
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Rappert, Brian. Education and ethics in the life sciences: Strengthening the prohibition of biological weapons. Acton, A.C.T: ANU E Press, 2010.
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Rappert, Brian. Education and Ethics in the Life Sciences: Strengthening the Prohibition of Biological Weapons. Canberra: ANU Press, 2010.
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Higgins, Chris. The good life of teaching: An ethics of professional practice. Malden, MA: Wiley-Blackwell, 2011.
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service), SpringerLink (Online, ed. Bioethics with Liberty and Justice: Themes in the Work of Joseph M. Boyle. Dordrecht: Springer Science+Business Media B.V., 2011.
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Lyn, Breck, and St. Vladimir's Orthodox Theological Seminary (Crestwood, Tuckahoe, Westchester County, N.Y.), eds. Stages on life's way: Orthodox thinking on bioethics. Crestwood, N.Y: St. Vladimir's Seminary Press, 2005.
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Nieszcze̜sny dar życia: Filozofia i etyka jakości życia w medycynie współczesnej. Wrocław: Wydawn. Uniwersytetu Wrocławskiego, 2009.
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Ru jia "sheng" zhi lun li si xiang yan jiu. Beijing: Zhongguo she hui ke xue chu ban she, 2010.
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Ru jia "sheng" zhi lun li si xiang yan jiu. Beijing: Zhongguo she hui ke xue chu ban she, 2010.
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Maʺnavii︠a︡t--kamolot kŭzgusi: Saĭlanma. Toshkent: Ghafur Ghulom nomidagi Nashriët-Matbaa Izhodiĭ Uĭi, 2009.
Find full textBook chapters on the topic "Ethics, Bioethics, Ethics of life, philosophy of education"
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Martinez, Richard, and Philip Candilis. "Narrative ethics." In Psychiatric Ethics, edited by Sidney Bloch and Stephen A. Green, 77–96. Oxford University Press, 2021. http://dx.doi.org/10.1093/med/9780198839262.003.0004.
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Narrative ethics developed as a critique of analytic moral philosophy and the principles that shaped early developments in healthcare’s bioethics movement. It resulted in a method for understanding health care ethical dilemmas at the level of individual cases. This chapter reviews the various moral theories preceding narrative ethics, then provides a description of the narrative approach that places emphasis on the telling and listening to the patient’s story as a path toward moral reflection when patient and health care professional join on the occasion of the patient’s illness experience. Two cases illustrate the potential for narrative ethics to enrich the care of persons facing difficult emotional and psychological challenges, one a story of end-of-life decision-making, the other a case involving trauma and depression.
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Barr, Michael, and Joy Yueyue Zhang. "Bioethics and Biosecurity Education in China: Rise of a Scientific Superpower." In Education and Ethics in the Life Sciences: Strengthening the Prohibition of Biological Weapons. ANU Press, 2010. http://dx.doi.org/10.22459/eels.06.2010.07.
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Berleant, Arnold. "The Transformations of Aesthetic Theory." In Examining a New Paradigm of Heritage With Philosophy, Economy, and Education, 1–9. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3636-0.ch001.
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Recent decades have witnessed a dramatic broadening in the scope of aesthetic inquiry. No longer focused exclusively on the arts and natural beauty, the mainstream of aesthetics has entered a delta in which its flow has spread out into many channels before entering the oceanic expanse that is Western civilization. Several decades ago, environmental aesthetics began to attract interest and has grown to be an important focus of present-day inquiry in aesthetics. Along with environmental ethics, it has become part of the broader range of environmental studies and the environmental movement in general. This expansion has continued, interpreting environment not only as natural but also as social. Aesthetics has been applied to social relations and political uses, and now, most recently to the objects and situations of everyday life. The course of the arts has displayed a similar succession of changes.
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Passeiro, Vanessa Batalha. "Identification Criteria of Heritage." In Examining a New Paradigm of Heritage With Philosophy, Economy, and Education, 64–70. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3636-0.ch005.
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At a decisive moment in the life of humankind on Earth, when the destruction of its natural and cultural heritage becomes an imminent threat, an ontological reflection reveals itself crucial. There is a lack of clarity in the current paradigm regarding the identification of natural environments, cultural landscapes, and artificial environments, so this chapter aims to contribute for a debate about them. More precisely, a methodology developed by Machado in the context of ecosystems, establishing relationship with the different typologies of tangible heritage, is proposed. The importance of distinction between various typologies of environments and heritage is supported by the fundamentals of environmental ethics. Founded upon them, the concept of cultural landscape is discussed. The chapter also addresses the concept of artificiality, which is a key tool to comprehend the biosphere state of damage and the genesis of the geological epoch in which we live, the Anthropocene. This is, after all, the reason why it is urgent to protect natural and cultural heritage.
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Cozma, Carmen. "The Ethical Values of the Music Art of the Ancient Greeks." In The Paideia Archive: Twentieth World Congress of Philosophy, 100–105. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia1998349.
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Humanity requires for its satisfaction Beauty and Good, that is, love, wisdom, and courage. Put differently, the necessity of order, equilibrium, and harmony. These values ground one of the most elevated planes of the spiritual life: music. Its moral force in the education of the mind, soul, and behavior of the human person has been emphasized by the ancient Greek philosophers. This important message exists as a pattern crossing the centuries. I will try to reveal the unity ‘ethics’/ethike - ‘music’/melos by using the semiotic organon.
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Vargas-Hernández, José G. "Professional Integrity for Educational Quality in Management Sciences." In Quality Management Principles and Policies in Higher Education, 209–31. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-1017-9.ch011.
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The objective of this chapter is to analyze the importance of professional integrity as the improvement concept and ethics in the development of professionals in administration and management sciences. The research method employed is the ethnographic, documental, and life histories, complemented with field work supported by in-depth interviews and analyzed using a comparative method. The outcomes of the research on the application in management education demonstrate that the drama of economic efficiency is centered on dysfunctional professional integrity. This chapter provides a sound professional philosophy that empowers professionals to act with integrity, increases the probability for long-term success and professional fulfillment. The results provide also the basis to develop a code of conduct and regulation policies to sustain management education for professional integrity that can positively impact on business culture through influencing the behavior of key actors.
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Gardner, Stephen L. "Why the Humanities?" In The Paideia Archive: Twentieth World Congress of Philosophy, 99–104. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199829482.
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I justify the humanities by sketching four views of knowledge in which the idea of an academy or an integration of disciplines might be understood. I assume that every system of higher education inevitably appeals to concepts of knowledge. Such concepts cannot be isolated from political and civic dimensions of life as well as from personal cultivation and character. Nonetheless, older views based on these aspects are open to serious criticism. The four views considered are Aristotelian-Thomistic, Cartesian-positivist, Kantian, and "traditionalist" (in a liberal and hermeneutic sense). The paper describes key elements in each of these views and notes several objections, with a marked preference for Kantian and "traditionalist" views. Kant provides for rehabilitation of the humanities, especially ethics and literature (the moral and aesthetic), within a framework in which modern science displaces ancient teleological nature. "Tradition" is justified on practical grounds--by the need to appropriate for oneself the knowledge and experience of past generations (without which human life loses continuity and meaning). Further, the humanities save the great texts from oblivion to which "progress" would otherwise consign them. The humanities counteract the tendency of science to undermine the conditions of its own possibility, as well as the discipline, knowledge, and virtue required for its own origin.
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Karavaev, E. F. "Logic and Moral Dilemmas." In The Paideia Archive: Twentieth World Congress of Philosophy, 82–87. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia19988185.
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Logic is of great importance for the philosophy of education. In particular, logic provides a rational and critical approach in ethics, helping us understand the nature of moral dilemmas. Some suggest that all moral dilemmas result from some kind of inconsistency in the moral rules. Unsolvable moral situations simply reflect implicit inconsistencies in our existing moral code. If we are to remain moral as well as logical, then we must restore consistency to our code. This is accomplished by adding exception clauses to current principles, and giving priorities to some principles over others, or by some other device. I argue that we must accept moral dilemmas as an essential part of real-life reality on the grounds that some moral statements concern values. According to Moore's "axiological thesis," whether these statements are true depends on two factors: the set of alternatives from which we make an evaluation, and the scale of values with which we rate them. Also, it is possible that a given alternative is no better than another in some respect. Furthermore, there is no respect in which they are equally good or equally bad (the so-called "Condorcet's effect"). Thus, we must accept moral dilemmas as real rather than apparent.
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Ioannidi, Vassiliki, Antonios K. Travlos, Sofia Vasileiadou, and Evangelia Loukidou. "Planning of a Specialized Pedagogic Environment and Defining Ethical Requirements in Educational Practice for Healthcare Quality." In Quality Assurance in Healthcare Service Delivery, Nursing and Personalized Medicine, 170–77. IGI Global, 2012. http://dx.doi.org/10.4018/978-1-61350-120-7.ch008.
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In this social and cultural framework, the role of Nurse Science becomes very significant, as health is considered to be the means of well being. Didactical interventions are important to that aim. On the other hand, research is significant for the improvement of health and quality of life. Science and technology are rapidly improving, and legislation is following on an attempt to cover major issues on ethics and deontology. Nurses’ and other health scientists’ and officers’ views, perceptions and attitude on the concept of health and health promotion, as well as on other basic parameters, are critical. The philosophy of the present chapter consists of the following ideas: Presentation and discussion of theoretical pedagogic and ethical dimensions on health care and safety; Research and analysis of special didactical methods in a sustainable administration of health, aiming at ethics and education for health, quality and safety in health care.
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"FEMINISM 111 Levinas, Emmanuel. Basic Philosophical Writings, eds Adriaan T. Pe-perzak, Simon Critchley, and Robert Bernasconi. Bloomington, IN, 1996. Miller, J. Hillis. The Ethics of Reading: Kant, de Man, Eliot, Trollope, James, and Benjamin. New York, 1987. Newton, Adam Zachary. Narrative Ethics. Cambridge, MA, 1995. Norris, Christopher. Truth and the Ethics of Criticism. New York, 1994. Nussbaum, Martha C. Love's Knowledge: Essays on Philosophy and Literature. New York, 1990. Nussbaum, Martha C. Poetic Justice: The Literary Imagination and Public Life. Boston, 1995. Nussbaum, Martha C. The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy. Cambridge, 1986. Parker , David. Ethics, Theory, and the Novel. Cambridge, 1994. Parr, Susan Resneck. The Moral of the Story: Literature, Values, and American Education. New York, 1982. Phelan, James (ed). Reading Narrative: Form, Ethics, Ideology. Colum-bus, 1988. Robbins, Jill. Altered Reading: Levinas and Literature. Chicago, 1999. Rosenblatt, Louise M. The Reader, the Text, the Poem: The Transac-tional Theory of the Literary Work. Carbondale, IL, 1978. Siebers, Tobin. The Ethics of Criticism. Ithaca, NY, 1988. Williams, Bernard. Ethics and the Limits of Philosophy. Cambridge, 1985. Worthington, Kim L. Self as Narrative: Subjectivity and Community in Contemporary Fiction. Oxford, 1996. Feminism Though not a unified, single critical 'voice', feminist literary criticisms are in broad agreement on their shared role as political and politicised criticisms directed at matters of gender, sexuality and identity. Developing critical languages from the political discourses of the women's movement of the 1950s and 1960s, feminist criticism addresses the representation of women in literature and culture, in the work of both female and male authors. Critical feminisms have also concerned themselves with the role of the reader from a gendered perspective and with the study of women's writing. Feminist criticism has also addressed the relation of gender to matters of class and race, and has,." In Key Concepts in Literary Theory, 127–44. Routledge, 2016. http://dx.doi.org/10.4324/9781315063799-21.
Full textConference papers on the topic "Ethics, Bioethics, Ethics of life, philosophy of education"
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Choi, Seungeun. "RETHINKING THE OTHER FOR MULTICULTURAL EDUCATION – FOCUSED ON THE PHILOSOPHY OF BUBER AND LEVINAS." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end110.
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The number of foreigners residing in Korea exceeded 2.5 million for the first time ever. As the ratio of foreigners to the total population approaches 5%, it is evaluated that Korea has actually entered a multicultural society. It is known that among the types of foreigners staying there are many young foreigners who visit Korea for the purpose of employment. The number of marriage immigrants was 16,025, an increase of 4.3% from the previous year. Of these, 82.6% were women. Entering a multicultural society in a situation where empathy for each other is insufficient can lead to social conflict. In particular, in the COVID-19 pandemic, hostility toward foreigners is more prevalent, and hatred for strangers is increasing. This study critically analyzes these social phenomena and seeks to raise the philosophical basis for multicultural education by establishing a concept with a new perspective on the other. This paper focuses on the philosophy of Buber and Levinas. By establishing 'I and You' as a meeting, Buber presented a new relationship with others. Meanwhile, Levinas emphasized human ethics and responsibility as the absolute and infinite being of the other. According to Buber, in the world there is a relationship between 'I-You' and 'I-It', and in order to live a true life, you must establish a relationship between 'I and you'. The relationship between 'I and it' is a temporary and mechanical relationship where objects can be replaced at any time by looking at the world from an instrumental point of view. However, the relationship between 'I and You' is a relationship that faces each other personally, and the only 'I' that cannot be changed with anything and the 'You' that cannot be replaced exist in deep trust. In phenomenology of otherness, Levinas intends to describe the encounter with the something outside the subject. The concepts of possession, distinctiveness and understanding are replaced by those of approaches, proximity, care and fecundity. In Korean society, a policy that seeks to use foreigners as human resources and, especially in the case of marriage immigrant women, as a solution to a society with low birthrates along with the labor force, shows how society treats others. Therefore, multicultural education must rethink the existence and dignity of human beings through the perspective of the other as asserted in the philosophy of Buber and Levinas.