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Baronov D 《Theoretical medicine and bioethics》2008,29(4):235-254
Though ubiquitous across the medical social sciences literature, the term “biomedicine” as an analytical concept remains remarkably
slippery. It is argued here that this imprecision is due in part to the fact that biomedicine is comprised of three interrelated
ontological spheres, each of which frames biomedicine as a distinct subject of investigation. This suggests that, depending
upon one’s ontological commitment, the meaning of biomedicine will shift. From an empirical perspective, biomedicine takes
on the appearance of a scientific enterprise and is defined as a derivative category of Western science more generally. From
an interpretive perspective, biomedicine represents a symbolic-cultural expression whose adherence to the principles of scientific
objectivity conceals an ideological agenda. From a conceptual perspective, biomedicine represents an expression of social
power that reflects structures of power and privilege within capitalist society. No one perspective exists in isolation and
so the image of biomedicine from any one presents an incomplete understanding. It is the mutually-conditioning interrelations
between these ontological spheres that account for biomedicine’s ongoing development. Thus, the ontological dissection of
biomedicine that follows, with particular emphasis on the period of its formal crystallization in the latter nineteenth and
early twentieth century, is intended to deepen our understanding of biomedicine as an analytical concept across the medical
social sciences literature.
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David BaronovEmail: |
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Berel Dov Lerner 《Human Studies》1994,17(4):449-459
My thanks to Jacob Joshua Ross for his helpful advice, and to an anonymous reviewer for detailed and useful comments on an earlier version of this essay. 相似文献
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Michaelis Michael 《Philosophical Studies》2008,141(1):43-61
Quine’s general approach is to treat ontology as a matter of what a theory says there is. This turns ontology into a question
of which existential statements are consequences of that theory. This approach is contrasted favourably with the view that
takes ontological commitment as a relation to things. However within the broadly Quinean approach we can distinguish different
accounts, differing as to the nature of the consequence relation best suited for determining those consequences. It is suggested
that Quine’s own narrowly formal account fails. Then a consideration of the necessitation approach championed by Jackson and
Lewis shows that it does not do justice to the role of acknowledging consequences in determining rationality. I suggest that
an approach which puts a priori consequence as the key relation does a better job. The task of spelling out the nature of
a priori consequence is sketched, along with reasons to doubt the adequacy of the double indexing approach to analysing the
a priori. The sorts of relations we can stand in to theories which allow us to inherit ontological commitments are touched
on with a number of important philosophical strategies for introducing belief-like attitudes which nevertheless avoid ontological
commitment.
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Michaelis MichaelEmail: |
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Anselm's ontological argument is an argument for the existence of God. This paper presents Iris Murdoch's ontological argument for the existence of the Good. It discusses her interpretation of Anselm's argument, her own distinctive appropriation of it, as well as some of the merits of her version of the argument. In doing so, it also shows how the argument integrates some key Murdochian ideas: morality's wide scope, the basicness of vision to morality, moral realism, and Platonism. 相似文献
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