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91.
Spike J 《Theoretical medicine and bioethics》2001,22(6):519-526
Theoretical Medicine and Bioethics - Living organ donation will soon become the source of the majority of organs donations for transplant. Should mentally handicapped people be allowed to donate,... 相似文献
92.
There are over 20 million part-time employees in the United States, however research on part-time employees is quite limited. Research has revealed inconsistencies when comparing part-time and full-time employees on various job outcomes (e.g., performance, commitment). As a test of Feldman's (1990) causal model of part-time work, this study provides evidence that autonomy mediates the relationship between job status (part-time vs. full-time) and such outcomes, which can help explain some of the inconsistencies in previous research. Managerial implications are discussed. 相似文献
93.
Richard Beck Marla Robbins Cathy Taylor Lynley Baker 《Journal of psychopathology and behavioral assessment》2001,23(2):101-105
The study was an examination of the relationship between sociotropy and excessive reassurance seeking in the prediction of depression. Although there is an obvious theoretical link between these constructs, little empirical work has been directed at integrating these constructs. Because it was theorized that sociotropic persons would be relatively more likely to engage in excessive reassurance seeking relative to autonomous individuals, it was predicted that sociotropy, and not autonomy, would be positively related to excessive reassurance seeking. In addition, it was predicted that excessive reassurance seeking would mediate effects of sociotropy upon depression. Overall, the results from 167 undergraduates completing measures for all variables supported these predictions. The results suggest that beyond the psychological vulnerabilities hypothesized by A. T. Beck (1983), sociotropic persons might engage in interpersonal behaviors that exacerbate their response to life stress. 相似文献
94.
Asylum seekers, by their very circumstances, test our common assumptions and practice in relation to human rights. The treatment
of asylum seekers in many European countries has become harsher, more restrictive and less tolerant in recent years, raising
questions about the violation of their rights. The article examines the bases of the rights that asylum seekers do have and
whether these are best supported as human rights or more limited rights that attach to the place of their temporary residence
and to obligations made by their country of temporary residence. Given the propensity of receiving countries to afford increasingly
limited rights, the article identifies a limited set of rights that should take priority in a hierarchy of rights and which
might claim widespread acceptance as those which asylum seekers must enjoy.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
95.
As knowledge increases about the human genome,prenatal genetic testing will become cheaper,safer and more comprehensive. It is likelythat there will be a great deal of support formaking prenatal testing for a wide range ofgenetic disorders a routine part of antenatalcare. Such routine testing is necessarilycoercive in nature and does not involve thesame standard of consent as is required inother health care settings. This paper askswhether this level of coercion is ethicallyjustifiable in this case, or whether pregnantwomen have a right to remain in ignorance ofthe genetic make-up of the fetus they arecarrying. While information gained by genetictesting may be useful for pregnant women whenmaking decisions about their pregnancy, it doesnot prevent harm to future children. It isargued that as this kind of testing providesinformation in the interests of the pregnantwomen and not in the interests of any futurechild, the same standards of consent that arenormally required for genetic testing should berequired in this instance. 相似文献
96.
Philip Nickel 《Ethical Theory and Moral Practice》2001,4(3):253-266
A person sometimes forms moral beliefs by relying on another person's moral testimony. In this paper I advance a cognitivist normative account of this phenomenon. I argue that for a person's actions to be morally good, they must be based on a recognition of the moral reasons bearing on action. Morality requires people to act from an understanding of moral claims, and consequently to have an understanding of moral claims relevant to action. A person sometimes fails to meet this requirement when she relies on another person's moral testimony, and so there are moral limits on such reliance. 相似文献
97.
Bolt LL 《Theoretical medicine and bioethics》2007,28(4):285-300
Our knowledge of the human brain and the influence of pharmacological substances on human mental functioning is expanding.
This creates new possibilities to enhance personality and character traits. Psychopharmacological enhancers, as well as other
enhancement technologies, raise moral questions concerning the boundary between clinical therapy and enhancement, risks and
safety, coercion and justice. Other moral questions include the meaning and value of identity and authenticity, the role of
happiness for a good life, or the perceived threats to humanity. Identity and authenticity are central in the debate on psychopharmacological
enhancers. In this paper, I first describe the concerns at issue here as extensively propounded by Carl Elliott. Next, I address
David DeGrazia’s theory, which holds that there are no fundamental identity-related and authenticity-related arguments against
enhancement technologies. I argue, however, that DeGrazia’s line of reasoning does not succeed in settling these concerns.
His conception of identity does not seem able to account for the importance we attach to personal identity in␣cases where
personal identity is changed through enhancement technology. Moreover, his conception of authenticity does not explain the
reason why we find inauthentic values objectionable. A broader approach to authenticity can make sense of concerns about changes
in personal identity by means of enhancement technologies. 相似文献
98.
Mark Chekola 《Journal of Happiness Studies》2007,8(1):51-78
The paper starts with a general discussion of the concepts of happiness and the good life. I argue that there is a conceptual
core of happiness which has to do with one’s life as a whole. I discuss affective and attitude or life satisfaction views
of happiness and indicate problems faced by those views. I introduce my own view, the life plan view, which sees happiness
as the ongoing realizing of global desires of the person. I argue that on such a view one’s life could be happy without a
high level of rationality or a high level of autonomy; such rationality and autonomy are not built into the concept of happiness.
So while happiness is a final value, and good for the person, it is not the only final value. Rationality and autonomy are
also final values and, where they exist, are good as ends for the person, part of the good life. 相似文献
99.
Bengt Brülde 《Journal of Happiness Studies》2007,8(1):15-49
The paper starts with a presentation of the pure happiness theory, i.e. the idea that the quality of a person’s life is dependent
on one thing only, viz. how happy that person is. To find out whether this type of theory is plausible or not, I examine the
standard arguments for and against this theory, including Nozick’s experience machine argument. I then investigate how the
theory can be modified in order to avoid the most serious objections. I first examine different types of epistemic modifications
of the theory (e.g. the idea that a person’s happiness is more valuable for her if it is based on a correct perception of
her own life), and then turn to a number of modifications which all make the value of a person’s happiness depend on whether
the evaluative standard on which her happiness is based satisfies certain requirements. In connection with this, I present
and defend my own modified version of the happiness theory. 相似文献
100.
RICHARD DOUBLE 《Metaphilosophy》2007,38(1):111-121
Abstract: Philosophy teachers converse with troubled students who suffer from what I dub “intelligent collegiate depression” (ICD): a lack of self‐esteem, feelings of futility and pessimism about their futures, a distrust of academic values, and a lack of conviction that their lives matter. Students express their values and their resignation with what approaches conventional wisdom for them: They must be allowed to act as they wish so long as they do not hurt anyone; otherwise it does not matter what they do with their lives. I argue here that students' endorsement of this near‐nihilistic version of Mill's harm principle shows that they are committed to believing in more values than they realize. I then show how to parlay this commitment into a rejection of the worst effects of ICD—all the while holding in abeyance the question of metaethical objectivism vs. subjectivism. My approach shows that accepting a popular ICD premise logically undermines much of the unhappy ICD worldview. 相似文献