THE INSTITUTE OF PSYCHOLOGY, USSR: A 20-Year Retrospective

The Institute of Psychology in Moscow became affiliated with the Academy of Sciences (AS USSR) 20 years ago. In this article a brief history of the Academy of Sciences and the Institute of Psychology is presented, along with a critical examination of the Institute's contribution to world psychology. Through an appraisal of laboratories, productivity, and journal articles, it is argued that Soviet psychologists affiliated with the Institute have made a modest impression on world psychology. The reason for the limited contribution is attributed to the lack of support from the Academy, the lack of essential equipment and supplies, the repressive political environment under which scientists have been forced to operate, and ethnocentrism brought about through cultural and physical isolation.     

Bioethics and Pastoral Concern: Some Possible New Directions in Pastoral Theology

This special issue of the journal is comprised of papers given at a conference in May 2011 at the University of Texas Health Science Center at Houston on the theme of “Social Justice and the Health Professions.” This article offers the following rationale for this special issue in particular and for pastoral theologians to contribute to bioethics in general: (1) two contemporary theological thinkers in bioethics, Karen Lebacqz and Lisa Cahill, argue that theological discussions of justice broaden and deepen discussions of justice in mainstream bioethics—thus the focus on social justice provides an area for interdisciplinary and intersectional work; (2) pastoral theologians have not, to a great extent, contributed to discussions of religion and bioethics—this has been the territory of theological ethicists, especially during the 1970s; (3) one influential pastoral theologian, Bonnie Miller-McLemore, has called for (a) a broader concern for health in pastoral theology beyond psychological health and (b) more disciplinary approaches within pastoral theology beyond psychology so as to attend to “the living human web”; and (4) one way to advance the theological contributions in bioethics is by inviting pastoral theologians to focus on matters of social justice (an established area of intersection) as identified by health professionals, thus providing (a) new areas for inquiry and (b) new theological perspectives in bioethics. This article also suggests that pastoral theologians can contribute to bioethics by focusing on both “macro” issues (issues relating to structures and groups) and “micro” issues (issues relating to persons and experiences) as a way of pursuing the topic of justice in bioethics. The bulk of this article focuses on “macro” issues, but, in closing, the author articulates how he has been addressing “micro” issues in his own work. The author argues that both of these approaches—“macro” and “micro”—are legitimate ways for pastoral theologians to express pastoral concerns in bioethics.     

Center-periphery relations and transformation of post-soviet science

The republics of the former USSR need a new science and technology (S&T) policy. The main question concerns the relevance of innovation studies and practical recommendations in developed countries to S&T policy in the new independent states. The participation of the republics of the USSR in scientific research has been of a dual nature. Sharing the independent S&T policy of the superpower, they were the periphery dependent on the center (in Moscow). Now, the S&T sphere of the former republics should be dependentnot on the political center of the Soviet Union, but on the world science center. The inversion urges an adequate change in the objectives, resources, and mechanism of the transformation of post-Soviet science. Moreover, new S&T policy must be based on the specific socioeconomic situation, including the traditions of the social organization of science. His research interests include sociology of science and science and technology policy.     

Revisiting the launching of the Kennedy Institute: re-visioning the origins of bioethics.

Twenty-five years ago, on October 1, 1971, at a press conference held at Georgetown University, the Joseph and Rose Kennedy Institute for the Study of Human Reproduction and Bioethics, later called the Kennedy Institute of Ethics, was offically inaugurated. To revisit that event -- and the Institute's five founding collaborators who spoke at it -- provides an opportunity to re-vision some of the most significant intellectual, moral, cultural, and political factors that shaped both this Institute and the then-nascent field of bioethics.     

The 1950 Joint Scientific Session: Pavlovians as the accusers and the accused

In 1950, Stalin and the Soviet Government prevailed upon the USSR Academy of Sciences and the USSR Academy of Medical Sciences to organize the 1950 Joint Scientific Session for the purpose of formalizing the teachings of I. P. Pavlov. During the Session, some of Pavlov's erstwhile students—the Pavlovians—split into accusers and accused. The more prominent of the latter were denounced for deviating from the orthodox Pavlovian path, and urged to admit their mistakes, to work within the framework of Pavlov's theory of higher nervous activity, and to avoid Western influence. Within this context, the travail of the prominent Pavlovian physiologist L. A. Orbeli is discussed. Contemporary Russian historians and scientists, evaluating the consequences of the 1950 Joint Scientific Session, point out its negative effects; namely, the general moral decline of Soviet physiologists pressured to accept a dogmatic ideology, the lowering of the quality of research in physiology, and the self-imposed exclusion of Soviet physiology from the worldwide scientific community. © 1997 John Wiley & Sons, Inc.     

纪念金岳霖先生诞辰115周年学术研讨会暨金岳霖学术奖颁奖会综述

<正>2010年10月16日至17日,由中国金岳霖学术基金会、中国逻辑学会、华东师范大学哲学系和浙江省诸暨市人民政府共同主办的"纪念金岳霖先生诞辰115周年     

Pavlov's legacy to behavioral psychology,physiology, and psychiatry: A program about Pavlov

A program about Pavlov was held at the Countway Library as part of the “Leaders in American Medicine” series on 12 March 1980. A film (Pavlov Himself) was shown; it was produced by USSR Central Television and the Soviet Academy of Science and obtained from Films for the Humanities, P.O. Box 2053, Princeton, N.J. 08540. Three distinguished scholars discussed Pavlov's influence on psychology (Professor B. F. Skinner), physiology (Professor John Pappenheimer), and psychiatry (Dr. Peter Dews).     

On the Structure of Bioethics as a Pragmatic Discipline

This article analyzes certain aspects of the structure of bioethics as a discipline. It begins by arguing that bioethics is an academic discipline of a pragmatic nature and then puts forward a classification of the main problems, issues, and concerns in bioethics, using this classification as a way to outline the limits and framework of the field. Pushing further, it contends that comprehensive treatment of any topic in bioethics requires that three normative dimensions (the ethical, the moral, and the political) be taken into account. It concludes that the classification of the issues and analysis of each issue's normative dimensions can provide valuable contributions toward understanding the sui generis structure of bioethics as a pragmatic discipline.     

Maqasid al-Shariah as a Complementary Framework for Conventional Bioethics: Application in Malaysian Assisted Reproductive Technology (ART) Fatwa

Rapid development in the area of assisted reproductive technology (ART), has benefited mankind by addressing reproductive problems. However, the emergence of new technologies and techniques raises various issues and discussions among physicians and the masses, especially on issues related to bioethics. Apart from solutions provided using conventional bioethics framework, solutions can also be derived via a complementary framework of bioethics based on the Higher Objectives of the Divine Law (Maqasid al-Shariah) in tackling these problems. This approach in the Islamic World has been applied and localised in the Malaysian context. Thus, this paper highlights a conceptual theoretical framework for solving current bioethical issues, with a special focus on ART in the Malaysian context, and compares this theory with conventional theories of bioethics.     

The word "bioethics": the struggle over its earliest meanings.

An article by Warren Reich in the December 1994 issue of this journal concludes that the word "bioethics" and the field of study it names experienced a "bilocated birth" in 1970/1971 under Van Rensselaer Potter, at the University of Wisconsin, and André Hellegers, at Georgetown University. Further historical inquiry confirms (1) that there were, from the start, some major differences -- even clashes -- between the Potter and the Hellegers/Georgetown understandings of bioethics; and (2) that the Hellegers/Georgetown approach came to be the more widely accepted meaning of the term, while Potter's idea of bioethics remained largely marginalized. However, this inquiry also results in a third, unanticipated, conclusion: that Hellegers (in contrast to the dominant model offered by the Georgetown scholars) actually proposed a global approach to bioethics, bringing his vision much closer to Potter's evolving view than previously has been acknowledged.     

ISLAM AND BIOETHICS

Muslim theologians, jurists, and healthcare workers have been addressing the challenges of modern biotechnology for years. Major textbooks on religion and bioethics cover Islam in one or two articles, offering only a general introduction to these important discussions. The five articles in this issue of the Journal of Religious Ethics, originating from a conference at Pennsylvania State University, are unusual in the specificity of their topics—brain death, feeding tubes, sex selection, spiritual counseling, and organ transplantation—and in their engagement with complex discussions in the Muslim and non‐Muslim worlds. In this essay, I introduce the five articles and consider two larger implications: the changing definition of the human person in light of biotechnological advances and the continuing importance of religious traditions, especially Islam, in legitimizing ethical responses to these advances.     

ISLAM AND BIOETHICS IN THE CONTEXT OF “RELIGION AND SCIENCE”

This paper places “Islam and bioethics” within the framework of “religion and science” discourse. It thus may be seen as a complement to the paper by Henk ten Have ( 2013 ) with which this thematic section in Zygon: Journal of Religion and Science opens, which places “Islam and bioethics” in the context of contemporary bioethics. It turns out that in Zygon there have been more submitted articles on Islam and bioethics than on any other Islam‐related topic. This may be a consequence of the global nature of the bioethical issues, driven by advancement in science and technology, which allows for conversation across cultural and religious boundaries even when the normative references and argumentative methods are tradition‐specific.     

Reviews

History of the Evangelical Lutheran Church in the Soviet Union 1917–1938

(Geschichte der Evangelisch‐Lutherischen Gemeinden in der Sovetunion 1917–1938) by Wilhelm Kahle, E. J. Brill, Leiden, 1974, 625 pp. No price.

Prisoners of Conscience in the USSR: Their Treatment and Conditions

Amnesty International Report, A. I. Publications (53 Theobald's Road, London, W.C.1) 1975, 154 pp., £1.00

Marxism and the Church of Rome by Hervé Leclerc, Conflict Studies (Institute for the Study of Conflict) No. 45, 1974, 13 pp., £1.00.

Questions of scientific atheism

(Voprosy Nauchnogo Ateizma) No. 16, “Mysl”, Moscow, 1974, 358 pp.     

Contribution of E. W. Schmidt to the development of Soviet neurology and its international relations

A short retrospect, occasioned by the death on July 13, 1985, of E. W. Schmidt, of his career as director of the Neurological Research Institute at the Academy of Medical Sciences of the USSR, and his influence as scientist, medical man, and humanist on the development of neurology in the Soviet Union and its representation on the international scene.     

Accounting for context: Future directions in bioethics theory and research

Many physicians have found that the traditional approach to bioethics fails to account for important aspects of their moral experience in practice. New approaches to bioethics theory are challenging the traditional application of universal moral principles based in liberal moral theory. At the same time, a shift in both the goals and methods of bioethics education has accompanied its “coming of age” in the medical school curriculum. Taken together, these changes challenge both bioethics educators and theorists to come closer to the details and nuances of real clinical encounters. The emerging trend emphasizes the importance of context in bioethics education and in the moral theory and research under-girding it. This article introduces one research approach examining the practical life contexts of medical students' ethical experiences and learning. It calls for increased attention to research and theory in bioethics that more adequately accounts for the ways different contexts produce significant changes in meaning and understanding in medical encounters.     

Bioethics and natural law: the relationship in Catholic teaching.

In the discipline of Catholic moral theology, bioethics (traditionally described as medical ethics) has held a major place. The systematic development of bioethics has drawn principally upon a natural law ethic, supported by broader religious arguments. The purpose of this essay is to examine the status and role of natural law in Catholic teaching as it bears upon bioethics.