Among the few philosophers who dedicated philosophical reflection on the problem of technology, Hans Jonas would be the leading one. Still in a close affinity with Martin Heidegger, his teacher, Jonas argued that mode...Among the few philosophers who dedicated philosophical reflection on the problem of technology, Hans Jonas would be the leading one. Still in a close affinity with Martin Heidegger, his teacher, Jonas argued that modem technology bore some annoying characters. In line of this anxiety, Jonas suggested the importance of protecting life as an integral part of the ethical project he intended to build. Departing from his basic notion that human life is never separated from other organic life, Jonas has opened a wider space for ethical responsibilities towards life of the whole cosmos. In what sense is his notion of the responsibility towards the whole life should be understood is one of the aim of this paper. Baring in mind that Jonas developed his concept on life and human responsibility towards it as an argumentation against the development of technology, the social context in which modem technology finds its root is worthed to be discussed. It is concluded that separating ethics from ontology as many theorists and philosophers did so far has strengthened the old notion of human autonomy with its defects, and by that, the destruction of life seemed to be accepted as a consequence of it.展开更多
One can distinguish three levels in the integrative unity of knowledge and norms （assessments）, which is termed bioethics. The first level is theoretical. It is connected with the facts and truths. The second level ...One can distinguish three levels in the integrative unity of knowledge and norms （assessments）, which is termed bioethics. The first level is theoretical. It is connected with the facts and truths. The second level deals with establishing of certain standards and rules of conduct, with the monitoring of their implementation and the assessment of the results of implementation/violation of norms. The third level is associated with individual behavior, formed on the basis of relevant knowledge （or lack of it, as is evident from the table）, and the rules governing its application. Theoretical Bioethics is an integral part of Philosophy---the practical Bioethics is directly related to Law and applied Bioethics deals with the personal standards of specific behavior in concrete situations. Social need for regulatory control of any activity with living entities has led to rapid development of practical Bioethics, while its philosophical content developed more slowly. This creates a conflict of norms and values, hampering the adoption of individual decisions now in the field of applied Bioethics. Deontologization of Bioethics can lead to the fact that it will lose its philosophical content and become a specific area of Law. This, in turn, leads to the dehumanization of Bioethics. It is therefore necessary to conduct a methodological analysis of the relationship of Philosophy, Bioethics and Law, the results of which will focus the researchers on the synchronization of the axiological, praxeological and ethical components of scientific research in order to preserve the intellectual integrity of Bioethics.展开更多
Background Patient autonomy is a leading principle in bioethics and a basis for shared decision making. This study explores conditions for an autonomous choice experienced by older adults who recently underwent trans-...Background Patient autonomy is a leading principle in bioethics and a basis for shared decision making. This study explores conditions for an autonomous choice experienced by older adults who recently underwent trans-catheter aortic valve replacement （TAVR）. Methods Qualitative study entailing semi-structured interviews of a purposive sample often older （range 73-89, median 83.5 years） adults after TAVR （median 23 days）. The study setting was a cardiac department at a university hospital performing TAVR since 2010. Analysis was by systematic text condensation. Results Even when choice seemed hard or absent, TAVR-patients deliberately took the chance offered them by processing risk assessment, ambivalence and fate. They regarded declining the treatment to be worse than accepting the risk related to the procedure. The experience of being thoroughly advised by their physician formed the basis of an autonomous trust. The trust they felt for the physicians＇ recommendations mitigated ambivalence about the procedure and risks. TAVR patients expressed feelings consistent with self-empowerment and claimed that it had to be their decision. Even so, choosing the intervention as an obligation to their family or passively accepting it was also reported. Conclusions Older TAVR patients＇ experience of an autonomous decision may encompass frank tradeoff; deliberate physician dependency as well as a resilient self-view. Physicians should be especially aware of how older adults＇ subtle cognitive declines and inclinations to preserve their identities which can influence their medical decision making when obtaining in- formed consent. Cardiologists and other providers may also use these insights to develop new strategies that better respond to such inherent complexities.展开更多
With the cultural myth that science can only determine the way the world ＂is＂ （facts）, while humanities, social sciences, lawyers, philosophers, and theologians must determine the way the world ＂ought to be＂ （v...With the cultural myth that science can only determine the way the world ＂is＂ （facts）, while humanities, social sciences, lawyers, philosophers, and theologians must determine the way the world ＂ought to be＂ （values）, those in position of global-, national-, and local-political power make major decisions of the use （or non-use） of scientific knowledge and technology. As a result, the human being has created a non-scientifically based cultural environment that is affecting his ability to survive. In effect, cultural evolution is occurring more rapidly than biological evolution that can adapt to the changes brought about in the physical and psycho-social environments. In a pluralistic cultural world, where each society has generated a different view of human nature and different ethical values, the use, misuse, or non-use of scientific and technological advances are derived from these unscientific views of human nature. Since all life depends on limiting interacting environmental and ecological factors, it is imperative that scientific information be used to govern how to minimize irreversible effects on life-sustaining ecological factors, but also scientific information bearing on understanding human nature ought to be integrated into a ＂global bioethics＂. While ethical values cannot be directly derived from scientific factors, it is also true that human values or our ＂ought＂ cannot be maintained in ignorance or defiance of the facts or the ＂is＂.展开更多
The Dying Patient Law is very controversial in Israel; there are opinions that the reason for the Law was to prevent the court from making decisions on the subject of end of life according to democratic principles. I ...The Dying Patient Law is very controversial in Israel; there are opinions that the reason for the Law was to prevent the court from making decisions on the subject of end of life according to democratic principles. I decided to do this study because I wanted to know if the legal principles of the Law are democratic as were the court rulings or they are only, or mostly, Jewish principles and meant to prevent a democratic ruling in the courts. The work is a review of the Law and the Dying Patient Committee discussions as well as the chairman＇s writings on the Law, critique articles, and a review of democratic and bioethical principles. In this project, I have seen that the underlying basis of the Dying Patient Law is Jewish principles and not democratic principles, although Israel is a declared democratic state. This law illustrates the problem in Israel being both a democratic and a Jewish state. It raises the question： What can be done to resolve the conflict between the Jewish principles and democratic and/or bioethical principles？展开更多
Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly inf...Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly influences a person＇s actions and conduct when solving problems of what is thought, or taught to be, right or wrong Compelling neurological evidence supports the claim that children begin to develop enduring ethical standards at an early age and that these standards are largely based on the experiences of early childhood. Essentially, the innate sense of ethics requires nurturing during infancy before it can be cognitively understood and practiced in maturity. In biological terms, the development of neural networks that regulate emotional growth, and subsequently, the capacity for ethical discrimination, depends on the infant＇s early social environment. Thus, the toddler＇s early epigenetic experiences enhance, or impede, its innate still dormant genetic potential. Importantly, personal character development and ethical discrimination begins long before the child＇s formal educational years. As a consequence, early learning has to discover ways of conserving adaptive thinking which can be applied to the choices that may confront future generations. Early ethics education, including accurate access to scientific, medical, and technological knowledge, is thus critical. Future generations will increasingly require education from a global perspective when making major ethical decisions in areas, such as nuclear technology, disposal of wastes, preservation of biodiversity, global warming, and unregulated human population growth. As long as our culture continues to reflect advances in science and technology, there is an obligation to make science education overlap with crucial periods in the advancement of ethical consciousness. Significantly, when considering the human capacity for excess at times of conflict, it is incumbent on the scientific community to integrate research-based knowledge with wide-ranging learning and problem-solving skills. Bioscience ethics, the established interface bridging applied science and applied bioethics, can assist in this process of integration. To become fully responsible adults, we must share our extraordinary cognitive talents and respect life on earth in all its rich diversity. In biological terms, human uniqueness resides primarily in our brains with its products being co-operation in family and ancestral units, long education, sophisticated language and culture, and importantly, ethical consciousness-all attributes held in trust by knowledge and wisdom for future generations.展开更多
文摘Among the few philosophers who dedicated philosophical reflection on the problem of technology, Hans Jonas would be the leading one. Still in a close affinity with Martin Heidegger, his teacher, Jonas argued that modem technology bore some annoying characters. In line of this anxiety, Jonas suggested the importance of protecting life as an integral part of the ethical project he intended to build. Departing from his basic notion that human life is never separated from other organic life, Jonas has opened a wider space for ethical responsibilities towards life of the whole cosmos. In what sense is his notion of the responsibility towards the whole life should be understood is one of the aim of this paper. Baring in mind that Jonas developed his concept on life and human responsibility towards it as an argumentation against the development of technology, the social context in which modem technology finds its root is worthed to be discussed. It is concluded that separating ethics from ontology as many theorists and philosophers did so far has strengthened the old notion of human autonomy with its defects, and by that, the destruction of life seemed to be accepted as a consequence of it.
文摘One can distinguish three levels in the integrative unity of knowledge and norms （assessments）, which is termed bioethics. The first level is theoretical. It is connected with the facts and truths. The second level deals with establishing of certain standards and rules of conduct, with the monitoring of their implementation and the assessment of the results of implementation/violation of norms. The third level is associated with individual behavior, formed on the basis of relevant knowledge （or lack of it, as is evident from the table）, and the rules governing its application. Theoretical Bioethics is an integral part of Philosophy---the practical Bioethics is directly related to Law and applied Bioethics deals with the personal standards of specific behavior in concrete situations. Social need for regulatory control of any activity with living entities has led to rapid development of practical Bioethics, while its philosophical content developed more slowly. This creates a conflict of norms and values, hampering the adoption of individual decisions now in the field of applied Bioethics. Deontologization of Bioethics can lead to the fact that it will lose its philosophical content and become a specific area of Law. This, in turn, leads to the dehumanization of Bioethics. It is therefore necessary to conduct a methodological analysis of the relationship of Philosophy, Bioethics and Law, the results of which will focus the researchers on the synchronization of the axiological, praxeological and ethical components of scientific research in order to preserve the intellectual integrity of Bioethics.
文摘Background Patient autonomy is a leading principle in bioethics and a basis for shared decision making. This study explores conditions for an autonomous choice experienced by older adults who recently underwent trans-catheter aortic valve replacement （TAVR）. Methods Qualitative study entailing semi-structured interviews of a purposive sample often older （range 73-89, median 83.5 years） adults after TAVR （median 23 days）. The study setting was a cardiac department at a university hospital performing TAVR since 2010. Analysis was by systematic text condensation. Results Even when choice seemed hard or absent, TAVR-patients deliberately took the chance offered them by processing risk assessment, ambivalence and fate. They regarded declining the treatment to be worse than accepting the risk related to the procedure. The experience of being thoroughly advised by their physician formed the basis of an autonomous trust. The trust they felt for the physicians＇ recommendations mitigated ambivalence about the procedure and risks. TAVR patients expressed feelings consistent with self-empowerment and claimed that it had to be their decision. Even so, choosing the intervention as an obligation to their family or passively accepting it was also reported. Conclusions Older TAVR patients＇ experience of an autonomous decision may encompass frank tradeoff; deliberate physician dependency as well as a resilient self-view. Physicians should be especially aware of how older adults＇ subtle cognitive declines and inclinations to preserve their identities which can influence their medical decision making when obtaining in- formed consent. Cardiologists and other providers may also use these insights to develop new strategies that better respond to such inherent complexities.
文摘With the cultural myth that science can only determine the way the world ＂is＂ （facts）, while humanities, social sciences, lawyers, philosophers, and theologians must determine the way the world ＂ought to be＂ （values）, those in position of global-, national-, and local-political power make major decisions of the use （or non-use） of scientific knowledge and technology. As a result, the human being has created a non-scientifically based cultural environment that is affecting his ability to survive. In effect, cultural evolution is occurring more rapidly than biological evolution that can adapt to the changes brought about in the physical and psycho-social environments. In a pluralistic cultural world, where each society has generated a different view of human nature and different ethical values, the use, misuse, or non-use of scientific and technological advances are derived from these unscientific views of human nature. Since all life depends on limiting interacting environmental and ecological factors, it is imperative that scientific information be used to govern how to minimize irreversible effects on life-sustaining ecological factors, but also scientific information bearing on understanding human nature ought to be integrated into a ＂global bioethics＂. While ethical values cannot be directly derived from scientific factors, it is also true that human values or our ＂ought＂ cannot be maintained in ignorance or defiance of the facts or the ＂is＂.
文摘The Dying Patient Law is very controversial in Israel; there are opinions that the reason for the Law was to prevent the court from making decisions on the subject of end of life according to democratic principles. I decided to do this study because I wanted to know if the legal principles of the Law are democratic as were the court rulings or they are only, or mostly, Jewish principles and meant to prevent a democratic ruling in the courts. The work is a review of the Law and the Dying Patient Committee discussions as well as the chairman＇s writings on the Law, critique articles, and a review of democratic and bioethical principles. In this project, I have seen that the underlying basis of the Dying Patient Law is Jewish principles and not democratic principles, although Israel is a declared democratic state. This law illustrates the problem in Israel being both a democratic and a Jewish state. It raises the question： What can be done to resolve the conflict between the Jewish principles and democratic and/or bioethical principles？
文摘Personal ethics are strongly influenced by emotions, particularly secondary emotions, because these emotions expand ethical reasoning and development as the child matures. A well-developed consciousness profoundly influences a person＇s actions and conduct when solving problems of what is thought, or taught to be, right or wrong Compelling neurological evidence supports the claim that children begin to develop enduring ethical standards at an early age and that these standards are largely based on the experiences of early childhood. Essentially, the innate sense of ethics requires nurturing during infancy before it can be cognitively understood and practiced in maturity. In biological terms, the development of neural networks that regulate emotional growth, and subsequently, the capacity for ethical discrimination, depends on the infant＇s early social environment. Thus, the toddler＇s early epigenetic experiences enhance, or impede, its innate still dormant genetic potential. Importantly, personal character development and ethical discrimination begins long before the child＇s formal educational years. As a consequence, early learning has to discover ways of conserving adaptive thinking which can be applied to the choices that may confront future generations. Early ethics education, including accurate access to scientific, medical, and technological knowledge, is thus critical. Future generations will increasingly require education from a global perspective when making major ethical decisions in areas, such as nuclear technology, disposal of wastes, preservation of biodiversity, global warming, and unregulated human population growth. As long as our culture continues to reflect advances in science and technology, there is an obligation to make science education overlap with crucial periods in the advancement of ethical consciousness. Significantly, when considering the human capacity for excess at times of conflict, it is incumbent on the scientific community to integrate research-based knowledge with wide-ranging learning and problem-solving skills. Bioscience ethics, the established interface bridging applied science and applied bioethics, can assist in this process of integration. To become fully responsible adults, we must share our extraordinary cognitive talents and respect life on earth in all its rich diversity. In biological terms, human uniqueness resides primarily in our brains with its products being co-operation in family and ancestral units, long education, sophisticated language and culture, and importantly, ethical consciousness-all attributes held in trust by knowledge and wisdom for future generations.
