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441.
Faith E. Fletcher Paul Ndebele Maureen C. Kelley 《Theoretical medicine and bioethics》2008,29(5):307-330
The debate over how to best guide HIV-infected mothers in resource-poor settings on infant feeding is more than two decades
old. Globally, breastfeeding is responsible for approximately 300,000 HIV infections per year, while at the same time, UNICEF
estimates that not breastfeeding (formula feeding with contaminated water) is responsible for 1.5 million child deaths per
year. The largest burden of these infections and deaths occur in Sub-Saharan Africa. Using this region as an example of the
burden faced more generally in other resource-poor settings, we contrast the evolution of the clinical standard of care for
infant feeding with HIV-infected mothers in high-income countries to the current international clinical guidelines for HIV-infected
mothers and infant feeding in resource-poor settings. While the international guidelines of exclusive breastfeeding for a
6-month period seem to offer the least-worst strategy for reducing mother-to-child transmission of HIV during infancy while
conferring some immunity through breastfeeding post-6 months, we argue that the impact of the policy on mothers and healthcare
workers on the ground is not well understood. The harm reduction approach on the level of health policy translates into a
complicated, painful moral dilemma for HIV-positive mothers and those offering them guidance on infant feeding. We argue that
the underlying socio-economic disparities that continue to fuel the need for a harm reduction policy on infant feeding and
the harm to women and children justify: (1) that higher priority be given to solving the infant feeding dilemma with improved
data on safe feeding alternatives, and (2) support of innovative, community-driven solutions that address the particular economic
and cultural challenges that continue to result in HIV-transmission to children within these communities.
相似文献
Maureen C. KelleyEmail: |
442.
Fischer’s Way: The Next Level 总被引:1,自引:1,他引:0
Saul Smilansky 《The Journal of Ethics》2008,12(2):147-155
I present an analogy between analytic philosophy and a particular sort of computer game, and analyze some aspects of John
Martin Fischer's My Way in the light of this analogy. I set out the different levels of the free will question, and explore how well Fischer does
on them. On the compatibility level, he succeeds, in my view, in confronting the "metaphysical challenge" and the "manipulation
challenge", but does less well with the "moral arbitrariness challenge". The compatibilist perspective captures only part
of the moral and personal truth on the compatibility issue, and is shown to be inherently shallow. On the next levels we see
that Fischer confronts particular dangers: the very virtues that make his minimalist position so resilient on the second (compatibility)
level, render it too impoverished when it comes to the third, which asks about the very importance of taking moral responsibility
seriously. Connecting to other positions (such as P.F. Strawson's version of naturalism) may be an imperative, but would also
be risky. Likewise, on the fourth level, where we confront the difficulty of deciding how to deal with the previous conclusions,
it is doubtful how well Fischer can do, given his previous philosophical commitments.
相似文献
Saul SmilanskyEmail: |
443.
The Great Apes and the Severely Disabled: Moral Status and Thick Evaluative Concepts 总被引:1,自引:0,他引:1
Logi Gunnarsson 《Ethical Theory and Moral Practice》2008,11(3):305-326
The literature of bioethics suffers from two serious problems. (1) Most authors are unable to take seriously both the rights
of the great apes and of severely disabled human infants. Rationalism—moral status rests on rational capacities—wrongly assigns
a higher moral status to the great apes than to all severely disabled human infants with less rational capacities than the
great apes. Anthropocentrism—moral status depends on membership in the human species—falsely grants all humans a higher moral
status than the great apes. Animalism—moral status is dependent on the ability to suffer—mistakenly equates the moral status
of humans and most animals. (2) The concept person is widely used for justificatory purposes, but it seems that it cannot play such a role. It seems that it is either redundant
or unable to play any justificatory role. I argue that we can solve the second problem by understanding person as a thick evaluative concept. This then enables us to justify assigning a higher moral status to the great apes than to
simple animals: the great apes are persons. To solve the first problem, I argue that certain severely disabled infants have
a higher moral status than the great apes because they are dependent upon human relationships for their well-being. Only very
limited abilities are required for such relationships, and the question who is capable of them must be based on thick evaluative
concepts. Thus, it turns out that to make progress in bioethics we must assign thick evaluative concepts a central role.
相似文献
Logi GunnarssonEmail: |
444.
445.
We combine recent theoretical advances in the study of morality with a growing interest in the predictive power of political ideology to test new hypotheses concerning impression formation. In two experiments (total N = 3881), newly-formed attitudes depended upon United States citizens’ political ideology and the moral content of the attitude induction. Specifically, when forming impressions of a person violating moral foundations of Care/Fairness, political liberals disliked the person more than did conservatives. In contrast, when forming impressions of a person violating moral foundations of Loyalty/Authority/Purity, conservatives disliked the person more than did liberals. This work establishes that ideological differences are important not only for long-standing attitudes and judgments, but create attitudinal divides at the earliest stages of evaluation. 相似文献
446.
This study examined the judgments and reasoning of adolescents (ages 12–19 years) from three sites in urban and rural China (n = 270) and in an urban Canadian comparison sample (n = 72), about the fairness of various forms of democratic and non-democratic government. Adolescents from both China and Canada preferred democratic forms of government, such as representative or direct democracy, to non-democratic systems, such as a meritocracy and an oligarchy of the wealthy, at all ages. Adolescents appealed to fundamental democratic principles, such as representation, voice, and majority rule, to justify their judgments. Similar age-related patterns in judgments and reasoning were found across cultures and across diverse settings within China. 相似文献
447.
Although intellectuals have been a part of the cultural landscape, it is in post-conflict societies, such as those found in
Kosovo and Bosnia, that there has arisen a need for an intellectual who is more than simply a social critic, an educator,
a man of action, and a compassionate individual. Enter the hyperintellectual. As this essay will make clear, it is the hyperintellectual,
who through a reciprocating critique and defense of both the nationalist enterprise and strong interventionism of the International
Community, as well as being a man of action and compassionate and empathic insider, strives to create a climate of understanding
and to enlarge the moral space so as to reduce the divisiveness between opposing parties. In this way the hyperintellectual
becomes a catalyst for the creation of a democratic culture within the civil societies of Kosovo and Bosnia.
相似文献
Rory J. ConcesEmail: |
448.
同情在亚当·斯密伦理思想中的作用 总被引:2,自引:0,他引:2
亚当.斯密是18世纪的著名道德哲学家和西方古典经济学的奠基人。同情在亚当.斯密的伦理思想体系中具有多种意义。同情不仅是亚当.斯密建构和评价其道德情操的工具,而且成为其经济伦理的认识论基础。斯密的同情论为我们把握"亚当.斯密问题"提供了一个独特的视角。 相似文献
449.
C. S. Jenkins 《Synthese》2007,157(1):25-45
This paper takes the form of a critical discussion of Crispin Wright’s notion of entitlement of cognitive project. I examine
various strategies for defending the claim that entitlement can make acceptance of a proposition epistemically rational, including
one which appeals to epistemic consequentialism. Ultimately, I argue, none of these strategies is successful, but the attempt
to isolate points of disagreement with Wright issues in some positive proposals as to how an epistemic consequentialist should
characterize epistemic rationality. 相似文献
450.
Seth Shabo 《Philosophia》2007,35(1):63-74
In recent years, many incompatibilists have come to reject the traditional association of moral responsibility with alternative
possibilities. Kevin Timpe argues that one such incompatibilist, Eleonore Stump, ultimately fails in her bid to sever this
link. While she may have succeeded in dissociating responsibility from the freedom to perform a different action, he argues,
she ends up reinforcing a related link, between responsibility and the freedom to act under a different mode. In this paper,
I argue that Timpe’s response to Stump exploits concessions she need not have made. The upshot is that, contrary to what Timpe
maintains, there is no reason to doubt that Stump's brand of incompatibilism is a genuine alternative to the traditional variety.
相似文献
Seth ShaboEmail: |