关注焦点:女性主义伦理学、发展理论与人权

从两个方面探讨--强调全球性的关注和女性主义伦理学的交叉:人权及发展理论.首先,对以权利为基础的理论进行批评.其次,在人权运动中,努力考虑全球的健康问题.尔后,采纳可选择的范例是,寻求结合发展和人权理论形成一个全球伦理.最后,对于全球女性主义伦理学提出一个可选择的框架,对于实践有更充分的应答,以加强所有人享受健康及生育的能力.     

Acoustic similarity and interference in short-term recognition memory: Some results of a decision-theory analysis

The following three studies of single-probe recognition memory set out to show the effect on the signal-detectability measures of d' and β (Tanner and Swets, 1954) of variations in the acoustic similarity of interfering material, which may either precede or follow the item to be remembered (proactive or retroactive interference --PI or RI). The first experiment studies a situation employed by Wickelgren (1966a), who reported that acoustically similar RI substantially reduced d'. It is shown that this effect could have been due to biases in Wickelgren's original designs, and that when a bias-free design is used, the fall in d' is only of borderline significance.

To investigate this problem further, a design was evolved in which two items were presented for memorizing, which varied in acoustic similarity to each other, and (after a distracting task) a probe was presented with one of three questions: Was this the first item of the pair? Was it the second? or, Did it occur in either position? In the first case, recognition-memory with RI of varying acoustic similarity was being studied, and as in the first experiment, it was found that similarity slightly reduced d'. With the second question, PI effects were being studied, and here negligible differences were found. With the third type of question, a “location-free” test, no effects of similarity were found. The last result rules out Posner's (1967) “acid-bath” explanation of similarity effects in interference: an explanation in terms of “differentiation” (or “filtering”) was also invalidated by the results of a third experiment, in which the same effects were found even though similarity varied only between stimulus items and interference, and not between these and the probe. Wickelgren's (1966b) associative model appears to have least difficulty in accommodating these results, though even this needs certain ad hoc assumptions to be able to do so.     

UNESCO conference on human rights and bioethics.

UNESCO's Division of Human Rights and Peace, together with the USSR Academy of Science and the USSR Academy of Medicine, held an international bioethics conference in Moscow May 13-15, 1991. Twenty participants from the United States, Europe, Asia, and South America participated....The Moscow conference, which took place on the new campus of the USSR Academy of Social Sciences, addressed four topics: (1) organ transplantation; (2) informed consent; (3) bioethics and the law; and (4) institutionalization of bioethics....     

Representationalism,perceptual distortion and the limits of phenomenal concepts

This paper replies to objections from perceptual distortion (blur, perspective, double vision, etc.) against the representationalist thesis that the phenomenal characters of experiences supervene on their intentional contents. It has been argued that some pairs of distorted and undistorted experiences share contents without sharing phenomenal characters, which is incompatible with the supervenience thesis. In reply, I suggest that such cases are not counterexamples to the representationalist thesis because the contents of distorted experiences are always impoverished in some way compared to those of normal experiences. This can be shown by considering limit cases of perceptual distortion, for example, maximally blurry experiences, which manifestly lack details present in clear experiences. I argue that since there is no reasonable way to draw the line between distorted experiences that have degraded content and distorted experiences that do not, we should allow that an increase in distortion is always accompanied by a degradation in content. I also discuss the prospects for a positive account of the contents specific to distorted experiences. I argue that the prospects for such an account are dim, but that this is due to limitations of our phenomenal concepts, not to the falsity of the representationalist thesis.     

Eurocommunist recognition of fundamental rights and its limits

Studies in East European Thought -     

Feminism, law, and bioethics

Feminist legal theory provides a healthy skepticism toward legal doctrine and insists that we reexamine even formally gender-neutral rules to uncover problematic assumptions behind them. The article first outlines feminist legal theory from the perspectives of liberal, cultural, and radical feminism. Examples of how each theory influences legal practice, case law, and legislation are highlighted. Each perspective is then applied to a contemporary bioethical issue, egg donation. Following a brief discussion of the common themes shared by feminist jurisprudence, the article incorporates a narrative reflecting on the integration of the common feminist themes in the context of the passage of the Maryland Health Care Decisions Act. The article concludes that gender does matter and that an understanding of feminist legal theory and practice will enrich the analysis of contemporary bioethical issues.     

Christian bioethics, secular bioethics, and the claim to cultural authority.

Though the papers in this volume for the most part address the question, "What is Christian about Christian Bioethics", this paper addresses instead a closely related question, "How would a Christian approach to bioethics differ from the kind of secular academic bioethics that has emerged as such an important field in the contemporary university?" While it is generally assumed that a secular bioethics rooted in moral philosophy will be more culturally authoritative than an approach to bioethics grounded in the contingent particularities of a religious tradition, I will give reasons for rejecting this assumption. By examining the history of the recent revival of academic bioethics as well as the state of the contemporary moral philosophy on which it is based I will suggest that secular bioethics suffers from many of the same liabilities as a carefully articulated Christian bioethics. At the end of the paper I will turn briefly to examine the question of how, in light of this discussion, a Christian bioethics might best be pursued.     

Cardinal limits: Evidence from language awareness and bilingualism for developing concepts of number

The study presented here investigated children's acquisition of cardinality in terms of a framework that isolates two cognitive processing components previously shown to be involved in children's metalinguistic development. These components are called analysis of knowledge and control of processing. In Study 1, children from 3 to 5 years of age were asked to solve three problems that required an understanding of cardinality. The problems were designed to place different demands on these processing components and examine their involvement in specific problems. In Study 2, bilingual children were given two of the problems to compare their performance to a new group of monolinguals. The results from both studies contribute to our knowledge of the development of cardinality by assessing children's ability across several tasks, by classifying those tasks in terms of their reliance on distinct processing components, and by providing a means for relating children's development of number concepts to their development of language. The results also contribute to our knowledge of the cognitive abilities of bilingual children. The implications of these results are that aspects of symbolic development may be a broadly based process that extends beyond domain-specific boundaries.     

Suffering, meaning, and bioethics.

Suffering evokes moral and metaphysical reflection, the bioethics of suffering concerns the proper ethos of living with suffering. Because empirical and philosophical explorations of suffering are imprisoned in the world of immanent experience, they cannot reach to a transcendent meaning. Even if religious and other narratives concerning the meaning of suffering have no transcendent import, they can have aesthetic and moral significance. This understanding of narratives of suffering and of their custodians has substantial ecumenical implications: chaplains can function as general custodians of narratives and sustainers of a generic religious meaning. This understanding is contrary to traditional Christianity, which discloses a transcendent significance of human suffering found in a very particular history involving particular persons: Christ as the second Adam through the submission of the second Eve has taken on our nature so that we can be united with God. Human suffering is tied to human sin, not simply as a punishment for sin, much less as an opportunity to discharge a supposed temporal punishment due to sin. Human suffering is the result of our rebellious free choices. It provides an opportunity for humility and submission, so that, united to the cross of Christ, sin can be forgiven and suffering set aside in the Resurrection. Knowledge of this framing context for all human suffering is accessible not through rational argument. It is a knowledge garnered through repentance, purification of the heart, illumination by God's grace, and unification with God. Christian bioethics is embedded in the narrative of suffering, which is part of the history of salvation and which encompasses and places all of medicine in its terms.     

Some perceptual and cognitive factors in mirror tracing: their limits.

Three mirror tracing experiments were conducted to investigate the connection between perception and motor behavior. In the first experiment, some subjects traced a hex-maze, other subjects traced a hex-maze after observing a model trace, others traced a hex-maze after reading instructions on mirror images, and others traced a hex-maze after having observed a model and heard the instructions. There were no significant differences between the groups' error scores, but their time scores differed significantly, although not always in the predicted direction. In Experiment 2, the subjects were to trace selected letters of the alphabet. Error scores for the second experiment did not differ much from those for the first experiment. In Experiment 3, the experimenter gave each subject commands for the correct directions of movement, using the subject's body as a frame-of-reference. There was little improvement in motor performance. These results suggest that the visual information presented in the mirror captured the subjects' attention and blocked their motor tracing program.     

Some limits of the boundary concept

A reexamination of the boundary concept and its applicability to different theoretical approaches to psychoanalysis reveals it to be of questionable usefulness in the present climate of psychoanalytic pluralism. In the light of clinical illustrations, it is suggested that an underlying problem with this concept may be a failure to discriminate between technical and moral dimensions. The necessity of separating the legal issues involved is also indicated. Recognizing the existence of separate domains and considering the rules that apply to each are offered as an alternative to focusing on boundary concepts.