Ethical issues in international nursing research are identified and the perspectives of the International Centre for Nursing Ethics are offered in an effort to develop an international consensus of ethical behaviour in research. First, theoretical issues are reviewed, then initial conditions for ethical conduct are defined, and protocol design and procedure considerations are examined. A concerted effort is made to identify and avoid a western bias. Broad guiding principles for designing and reviewing research are offered: (1) respect for persons; (2) (...) beneficence; (3) justice; (4) respect for community; and (5) contextual caring. A collaborative model of the researcher-participant relationship is suggested and discussed. (shrink)

Los autores presentan el nuevo enfoque que busca la integración de las ciencias de la naturaleza con las ciencias sociales y humanas. Destacan el surgimiento de las disciplinas híbridas y las nuevas propuestas epistemológicas y metodológicas, exponiendo en particular el surgimiento de la sociología ambiental y el tema de lo rural como referente empírico. Analizan el metabolismo entre la sociedad y la naturaleza, relevando la apropiación de la naturaleza como eje de lo rural mostrando su carácter multidimensional. Concluyen en la (...) necesidad de estudiar lo rural desde una perspectiva multidisciplinaria señalando que la crisis del mundo moderno que se experimenta dice relación con la transgresión de los límites biofísicos del planeta. (shrink)

This collection of essays examines the ways in which disputes and controversies about the application of scientific knowledge are resolved. Four concrete examples of public controversy are considered in detail: the efficacy of Laetrile, the classification of homosexuality as a disease, the setting of safety standards in the workplace, and the utility of nuclear energy as a source of power. The essays in this volume show that debates about these cases are not confined to matters of empirical fact. Rather, as (...) is seen with most scientific and technical controversies, they focus on and are structured by complex ethical, economic, and political interests. Drs. Engelhardt and Caplan have brought together a distinguished group of scholars from the sciences and humanities, who sketch a theory of scientific controversy and attempt to provide recommendations about the ways in which both scientists and the public ought to seek more informed resolutions of highly contentious issues in science and technology. Scientific Controversies is offered as a contribution to the better understanding of the roles of both science and nonscientific interests in disputes and controversies pertaining to science and technology. (shrink)

Pour résister à la destruction de la vérité qui menace la pensée contemporaine, on se propose de revenir à la thèse de Husserl : à la position d’un point de vérité qui s’identifie à l’évidence absolue de l’ego cogito, telle qu’il se donne dans sa chair. Mais cette évidence apodictique n’est pas forcément adéquate : il faut alors se demander ce que doit être la vérité de l’ego pour s’entrelacer à de la non-vérité et ce que doit être la (...) chair pour que l’auto-donation incarnée de l’ego se dissimule à elle-même. Une reconstruction transcendantale de la théorie merleau-pontyenne du chiasme tactile permettra de répondre à ces interrogations.In order to resist the destruction of Truth in contemporary Thinking, we need to come back to Husserl. According to him, there is a point of Truth which is identical to the absolute self-evidence of the Ego Cogito, giving itself in its own Flesh. However, this apodictic self-evidence is not necessarily adequate. What could be the Truth of the Ego, if it intertwines itself with Non-Truth ? And what could be the Flesh, if the carnal self-giving of the Ego could conceal itself to itself ? A transcendental reconstruction of the Merleau-Pontyan theory of the tactile chiasm will help us to answer those questions. (shrink)

L’être humain est une manière singulière d’être corps, en rapport au monde, en relation avec autrui. Ce style qui constitue sa chair s’exprime dans certaines attitudes typiques marquées par une conjonction, parfois extrême, de passivité et d’activité – dès l’amplitude comme la profondeur de sa perception du monde, dans l’accueil et l’écoute qu’il peut accorder à autrui, dans une posture foncièrement interrogative intriquée avec des dimensions de consentement et de foi. Ces attitudes montrent...

Recruiting research participants based on genetic information generated about them in a prior study is a potentially powerful way to study the functional significance of human genetic variation, but it also presents ethical challenges. To inform policy development on this issue, we conducted a survey of U.S. institutional review board chairs concerning the acceptability of recontacting genetic research participants about additional research and their views on the disclosure of individual genetic results as part of recruitment. Our findings suggest there is (...) unlikely to be a “one-size-fits-all” solution, but rather several ethically acceptable approaches to genotype-driven recruitment, depending on context. Disclosures made during the consent process for the original study and the clinical validity of the results are key considerations. Researchers must be prepared to communicate and answer questions in clear lay language about what is known and not known regarding the role of genetics in their proposed area of research. (shrink)

Résumé Le silence de Lorna de Jean-Pierre et Luc Dardenne met en scène la grossesse fictive que Lorna s’invente suite à la disparition de Claudy. La perte de l’être aimé engendre une mélancolie qui s’appréhende dans une dépersonnalisation de la chair féminine. Est analysée la manière qu’ont les cinéastes de rendre présente la relation à l’absent, et de parler de leur création, soit d’une chair masculine qui crée, par l’intermédiaire de l’enfantement de Lorna, qui devient leur ego alter.

Il y a une double corrélation entre la vie de Dieu et la vie du texte, différemment appréhendée dans les traditions réformée et judaïque. La confrontation de la pensée de Ricœur avec celle de G. Scholem mettra en lumière deux conceptions de la vérité d’un texte : l’une ontologique, tributaire d’une pensée de l’événement, l’autre structurale, ouvrant à une pensée du rythme.

En 1983, Cedric J. Robinson introduit sous le titre d’une « tradition radicale noire », l’idée d’une généalogie spécifiquement africaine de la lutte contre l’esclavagisme, le capitalisme et l’impérialisme, distincte du marxisme européen. La pensée « afropessimiste»s’inspire d’Hortense Spillers pour mesurer les conséquences de la soustraction des Noirs aux ordres de l’humanité et de la subjectivité politique, en une violence qui convertit les vies africaines en chair. Le poète et théoricien africain américain Fred Moten revisite aujourd’hui ces pensées en (...) inventant un « optimisme noir », qui entend faire valoir l’ambivalence et l’ambiguïté de la noirceur, soulignant ses potentialités particulières et désignant dans « la chair » une possibilité de formuler de nouvelles formes de vie. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Chair’s Perspective on the Work of the Advisory Committee on Human Radiation ExperimentsRuth Faden (bio)On January 15, 1994, President Clinton created the Advisory Committee on Human Radiation Experiments in response to his concern about the increasing number of reports describing alleged unethical conduct of the U.S. Government, and institutions funded by the government, in the use of, or exposure to, ionizing radiation in human beings at the height (...) of the Cold War. He directed the Committee: (1) to uncover the history of human radiation experiments and intentional environmental releases of radiation; (2) to identify the ethical and scientific standards for evaluating these events; and (3) to make recommendations to ensure that whatever wrongdoing may have occurred in the past will not be repeated.The Committee was composed of 14 members: a citizen representative and 13 experts in bioethics, radiation oncology and biology, epidemiology and statistics, public health, history of science and medicine, nuclear medicine, and law. We reported to a cabinet-level group (the Human Radiation Interagency Working Group) convened by the president, which includes the secretaries of defense, energy, health and human services, and veterans affairs; the attorney general; the administrator of the National Aeronautics and Space Administration; the director of the Central Intelligence Agency; and the director of the Office of Management and Budget.On April 21, 1994, at the end of the first day of our first meeting, President Clinton invited us to the White House to personally communicate his commitment to the process we were about to undertake. He urged us to be fair, thorough, and unafraid to shine the light of truth on this hidden and poorly understood aspect of our nation’s past. Our most important task, he said, was to tell the full story to the American public. [End Page 215] At the same time, we were to examine the present, to determine how the conduct of human research today compares with that of the past, and to assess whether, in light of this inquiry, changes need to be made in the policies of the federal government. Eighteen months later, the Committee’s attempt to tell the story of the past and to report on our inquiry into the present was delivered to the president in a 900-page Final Report (ACHRE 1995) and several supplemental volumes.The Committee’s charge was enormous. We were asked to conduct a massive investigation into events that occurred as much as 50 years ago and that involved the highest reaches of the defense establishment and the medical community. This investigation necessitated an examination of the conduct and policies of six federal agencies and countless agents in the private sector, as well as the location and interpretation of hundreds of thousands of documents, many of which were buried in obscure locations or were still classified.In addition, the Committee was instructed to establish standards for judging, in moral terms, the events that it uncovered. This charge necessitated the confrontation of contentious debates in moral thought and theory about history, relativism, and the significance of context in moral judgment. But our purpose was not to engage in these debates in the abstract. Although the Committee was not expressly charged with considering issues relating to remedies, including financial compensation, we felt obliged to address the type of remedies that we believed the government, as an ethical matter, should provide to subjects of experiments where the circumstances warranted such a response. Thus our deliberations about relativism and moral judgment were tied to concrete recommendations for public policy and were conducted in a public context that included participants from numerous adversarial legal proceedings.In tandem with our reconstruction of the past, we undertook three projects to examine the current state of human radiation experiments. First, we studied how each federal agency that currently conducts or funds research involving human subjects regulates and oversees its research activity. Second, from among the very large number of federally-supported research projects involving human subjects, we randomly selected 125 projects for closer scrutiny. We reviewed all available relevant documentation for each project in order to assess how well it appeared to protect the rights and interests of the participating subjects. Third... (shrink)

IntroductionRegular exercise has long been shown to positively impact the immune system responsiveness and improve mental well-being. However, the putative links between biomarkers of mental health and immune efficiency in exercising subjects have been scarcely investigated. The aim of this study was to verify the effect of a 14-week combined chair-based exercise program on salivary steroid hormones and anti-microbial proteins, functional fitness, and MWB indexes in pre-frail older women.MethodsThe participant women were randomly divided into the exercising group and the (...) non-exercising control group. The pre/post assessment included: salivary anti-microbial proteins lysozyme; and immunoglobulin-A ; salivary steroid hormones of testosterone and cortisol ; functional fitness ; MWB questionnaires.ResultsSignificant differences with large Cohen’s effect sizes were found on increased salivary TT after exercise intervention. The results revealed a decrease in IgA levels after CEP. The increase in subjective happiness levels and decrease of stress perception and depressive state were found after intervention in the CEP group. Robust statistical differences in gait speed and balance tests were also found in the CEP group. In control, COR increased moderately while no changes were found for the other indicators. Correlation analyses showed inter-dependence between pre–post variations of MWB, biochemical indexes, and fitness function.ConclusionThe CEP program was able to improve functional-fitness performance, decrease feelings of stress, and increase happiness. The CEP also induced clinically relevant hormonal and immune responses, which suggests that chair exercises that combine muscular strength, balance, and gait speed training are promising interventions to improve physical and mental health of older pre-frail adults. (shrink)

Augustin a commencé de s'intéresser aux questions de l'âme, de sa nature, de son origine et de son destin sous le double horizon des croyances manichéennes, auxquelles le tenait attaché son obsession du problème du mal et du salut, et des doctrines néoplatoniciennes, en qui il trouvait une certaine parenté avec la spiritualité chrétienne. Le néoplatonisme l'aidait à concevoir l'immortalité de l'âme, mais en rejetant sa consubstantialité avec Dieu, à écarter aussi le dualisme manichéen tout en professant la dualité ontologique (...) de Dieu et du créé, et de l’âme et du corps. Mais l'Écriture se dissocie du platonisme quand elle montre que l'âme ne peut pas remonter par ses seules forces jusqu'au vrai et au bien et qu'elle a besoin du secours de la grâce et des sacrements. L'Écriture érige des réalités d'ordre sotériologique étrangères aux spéculations des philosophes, elle fait du péché une réalité originelle et universelle, dont la transmission relance la question de l'origine des âmes : préexistantes, ou créées à la naissance ou issues de celles des parents ? Augustin noue ainsi l'une à l'autre les deux questions de l'origine du mal et de celle de l'âme, notamment dans le troisième livre du traité Du libre arbitre, entre 391 et 395. Il pense que ni l'Écriture ni la philosophie ne permettent de trancher entre le créationisme et le traducianisme, mais il s'efforce de concilier, sans y parvenir tout à fait, le plan anthropologique avec le plan sotériologique. Augustine began his interest in the nature, origin, and destiny of the soul under the double influence of Manichaean beliefs , and Neoplatonic doctrines, in which be found a certain relation with Christian spirituality. Neoplatonism helped him to conceive the immortality of the soul, but by rejecting its consubstantiality with God, and also to set aside Manichaean dualism while professing the ontological duality of God and the created, as well as the soul and body. But Scripture disassociates itself from Platonism when it shows that the soul cannot, by its own power, arise to the true and the good, but needs help from grace and the sacraments. Scripture builds its realities around soteriology, which is foreign to the speculations of philosophers. It makes sin an original and universal reality, whose transmission brings up again the origin of souls : pre-existent, created at birth, or issuing from those of its parents ? Augustine thus ties together the two questions of the origin of evil and that of souls, especially in the third book of the treatise On Free Will . He thought that neither Scripture nor philosophy helped to decide for creationism and traducianism, but he made an effort to reconcile, without complete success, the anthropological dimension with the soteriological dimension. (shrink)

In 20th century thinking, few concepts have provoked as many misunderstandings as Merleau-Ponty’s notion of ‘Flesh’. Such misunderstandings (of which the article sketches the outline of an archaeology) rest on the initial assumption that the Flesh has to be derived from the body. The article suggests that the dominant readings of the Flesh can be organized along what could respectively be called the scenario of propriety and the scenario of expansion, beyond which a third way comes into view which does (...) not think Flesh as plenitude, but as an interstitial fabric. In this sense, the genesis of the last ontology of the Flesh is neither to be found in Husserl or in a simple anti-Sartrianism, but in a fecund and still underestimated reading of Saussure’s notion of the diacritics. The ontological turn of the last writings can thus only be understood on the grounds of the expressive turn from the intermediate period. (shrink)

Cet article porte sur Métaphysique, Z, 11. On examine en particulier la lecture par Frede et Patzig de la première partie de ce chapitre. Selon ces derniers, Aristote affirme : (1) que les définitions des substances naturelles sont exprimées à partir de leur forme et que toute référence à la matière doit être exclue de la définition ; (2) que les formes naturelles sont néanmoins liées de manière nécessaire et interne à un certain type de matière, car elles ne peuvent (...) exister sans certaines parties matérielles. En réalité, une lecture attentive du chapitre ne permet de soutenir ni (1) ni (2). Un être humain ne diffère pas d’un cercle de bronze en raison de son instantiation nécessaire dans un certain type de matière. La différence consiste plutôt dans l’existence de parties fonctionnelles. Les parties fonctionnelles peuvent être mentionnées, en tant qu’elles sont fonctionnelles, dans la définition formelle des substances naturelles. (shrink)

La phénoménologie de la vie développée par Michel Henry a revêtu ultimement l’aspect d’une phénoménologie de la chair et celui d’une phénoménologie de l’incarnation, toutes deux entées sur les intuitions décisives du christianisme. En premier lieu, l’article montre que si la phénoménologie de la chair s’édifie sans référence explicite à la différence sexuelle, comme si être une chair dispensait quelqu’un d’être un homme ou une femme, il en va tout autrement pour la phénoménologie de l’incarnation dans laquelle (...) la découverte de la différence sexuelle et celle de son rapport à l’angoisse occupent une place centrale. En deuxième lieu, l’article montre qu’être un homme ou une femme signifie autre chose qu’être une chair car leur irruption dans la phénoménologie de la vie a pour effet d’en brouiller les termes. (shrink)

The Flesh as the Folding of the OutsideDeleuze’s Reading of the last Merleau-PontyBy describing the flesh in terms of a “torsion” of “an Outside more distant than any exterior,” Deleuze in his 1986 book on Foucault sketches an ambivalent reading of Merleau-Ponty’s final philosophy. Insofar as it grants to the Outside an ontological primacy, Deleuze’s definition seems to indicate that the Flesh is not an originary agency, but rather a derived state of a primordial folding. If the flesh is derived, (...) then the inconstituability of the carnal fold, which Merleau-Ponty defends, would be radically challenged. But at the same time, the difficulty that Merleau-Ponty encounters in his final writings – that of giving an account of the specificity of my Flesh in relation to the Flesh of the world – would in this way perhaps be overcome. We shall show in fact that the absence of a specific ontological difference between the Flesh of the body and the Flesh of the world in The Visible and the Invisible – an absence that Deleuze points out when he invokes an “ideal coincidence” between the two kinds of flesh, could be avoided by recourse to the living Flesh conceived as stemming from a torsion of aprimordial Outside. To what extent is Deleuze, in his metaphysical reconstruction of Merleau-Ponty’s project, still faithful to this primordial Outside? To what extent does he twist this speculative reformulation in the direction of his own conception of life? These are the questions which my article would like to disentangle.La carne come piega del FuoriDeleuze lettore dell’ultimo Merleau-PontyDescrivendo, in un passo del suo libro su Foucault, la carne come torsione di un “Fuori più lontano di ogni mondo esterno”, Deleuze abbozza una lettura ambigua della filosofi a dell’ultimo Merleau-Ponty. In quanto concede al Fuori un primato ontologico, questa defi nizione deleuziana sembra costituire l’indice di una concezione secondo la quale la carne non sarebbe più un’istanza originaria, ma uno stato derivato da un piegarsi primordiale. Se così fosse, è l’incostituibilità della piega carnale, difesa da Merleau-Ponty, che verrebbe rimessa in questione. Al contempo, però, la difficoltà di rendere conto della specificità della mia carne rispetto alla carne del mondo verrebbe semplicemente aggirata. Come si tratterà di dimostrare, l’assenza di una differenza ontologica netta tra la carne del corpo e la carne del mondo ne Il visibile et l’invisibile, sottolineata da Deleuze nell’evocazione di una “coincidenza ideale” delle due carni,potrebbe venir risolta dal richiamo ad una carne ricavata dalla torsione di un Fuori primordiale. In che misura Deleuze, nella sua ricostruzione metafisica del progetto merleau-pontiano, si mantiene fedele ad esso? In che misura Deleuze inflette questa riformulazione speculativa in direzione della sua propria concezione della vita? Sono le questioni che il presente articolo si propone di affrontare. (shrink)

The Flesh as the Folding of the OutsideDeleuze’s Reading of the last Merleau-PontyBy describing the flesh in terms of a “torsion” of “an Outside more distant than any exterior,” Deleuze in his 1986 book on Foucault sketches an ambivalent reading of Merleau-Ponty’s final philosophy. Insofar as it grants to the Outside an ontological primacy, Deleuze’s definition seems to indicate that the Flesh is not an originary agency, but rather a derived state of a primordial folding. If the flesh is derived, (...) then the inconstituability of the carnal fold, which Merleau-Ponty defends, would be radically challenged. But at the same time, the difficulty that Merleau-Ponty encounters in his final writings – that of giving an account of the specificity of my Flesh in relation to the Flesh of the world – would in this way perhaps be overcome. We shall show in fact that the absence of a specific ontological difference between the Flesh of the body and the Flesh of the world in The Visible and the Invisible – an absence that Deleuze points out when he invokes an “ideal coincidence” between the two kinds of flesh, could be avoided by recourse to the living Flesh conceived as stemming from a torsion of aprimordial Outside. To what extent is Deleuze, in his metaphysical reconstruction of Merleau-Ponty’s project, still faithful to this primordial Outside? To what extent does he twist this speculative reformulation in the direction of his own conception of life? These are the questions which my article would like to disentangle.La carne come piega del FuoriDeleuze lettore dell’ultimo Merleau-PontyDescrivendo, in un passo del suo libro su Foucault, la carne come torsione di un “Fuori più lontano di ogni mondo esterno”, Deleuze abbozza una lettura ambigua della filosofi a dell’ultimo Merleau-Ponty. In quanto concede al Fuori un primato ontologico, questa defi nizione deleuziana sembra costituire l’indice di una concezione secondo la quale la carne non sarebbe più un’istanza originaria, ma uno stato derivato da un piegarsi primordiale. Se così fosse, è l’incostituibilità della piega carnale, difesa da Merleau-Ponty, che verrebbe rimessa in questione. Al contempo, però, la difficoltà di rendere conto della specificità della mia carne rispetto alla carne del mondo verrebbe semplicemente aggirata. Come si tratterà di dimostrare, l’assenza di una differenza ontologica netta tra la carne del corpo e la carne del mondo ne Il visibile et l’invisibile, sottolineata da Deleuze nell’evocazione di una “coincidenza ideale” delle due carni,potrebbe venir risolta dal richiamo ad una carne ricavata dalla torsione di un Fuori primordiale. In che misura Deleuze, nella sua ricostruzione metafisica del progetto merleau-pontiano, si mantiene fedele ad esso? In che misura Deleuze inflette questa riformulazione speculativa in direzione della sua propria concezione della vita? Sono le questioni che il presente articolo si propone di affrontare. (shrink)

The Flesh as the Folding of the OutsideDeleuze’s Reading of the last Merleau-PontyBy describing the flesh in terms of a “torsion” of “an Outside more distant than any exterior,” Deleuze in his 1986 book on Foucault sketches an ambivalent reading of Merleau-Ponty’s final philosophy. Insofar as it grants to the Outside an ontological primacy, Deleuze’s definition seems to indicate that the Flesh is not an originary agency, but rather a derived state of a primordial folding. If the flesh is derived, (...) then the inconstituability of the carnal fold, which Merleau-Ponty defends, would be radically challenged. But at the same time, the difficulty that Merleau-Ponty encounters in his final writings – that of giving an account of the specificity of my Flesh in relation to the Flesh of the world – would in this way perhaps be overcome. We shall show in fact that the absence of a specific ontological difference between the Flesh of the body and the Flesh of the world in The Visible and the Invisible – an absence that Deleuze points out when he invokes an “ideal coincidence” between the two kinds of flesh, could be avoided by recourse to the living Flesh conceived as stemming from a torsion of aprimordial Outside. To what extent is Deleuze, in his metaphysical reconstruction of Merleau-Ponty’s project, still faithful to this primordial Outside? To what extent does he twist this speculative reformulation in the direction of his own conception of life? These are the questions which my article would like to disentangle.La carne come piega del FuoriDeleuze lettore dell’ultimo Merleau-PontyDescrivendo, in un passo del suo libro su Foucault, la carne come torsione di un “Fuori più lontano di ogni mondo esterno”, Deleuze abbozza una lettura ambigua della filosofi a dell’ultimo Merleau-Ponty. In quanto concede al Fuori un primato ontologico, questa defi nizione deleuziana sembra costituire l’indice di una concezione secondo la quale la carne non sarebbe più un’istanza originaria, ma uno stato derivato da un piegarsi primordiale. Se così fosse, è l’incostituibilità della piega carnale, difesa da Merleau-Ponty, che verrebbe rimessa in questione. Al contempo, però, la difficoltà di rendere conto della specificità della mia carne rispetto alla carne del mondo verrebbe semplicemente aggirata. Come si tratterà di dimostrare, l’assenza di una differenza ontologica netta tra la carne del corpo e la carne del mondo ne Il visibile et l’invisibile, sottolineata da Deleuze nell’evocazione di una “coincidenza ideale” delle due carni,potrebbe venir risolta dal richiamo ad una carne ricavata dalla torsione di un Fuori primordiale. In che misura Deleuze, nella sua ricostruzione metafisica del progetto merleau-pontiano, si mantiene fedele ad esso? In che misura Deleuze inflette questa riformulazione speculativa in direzione della sua propria concezione della vita? Sono le questioni che il presente articolo si propone di affrontare. (shrink)

Contemplating the actual leaders of entrepreneurial firms and socio demographic dissimilarity between leaders and their teams, this study adopts panel data on the entrepreneurial firms of the China’s Growth Enterprise Market and empirically examines the influence of chair power on research and development intensity of entrepreneurial firms from the perspective of social identity. The results indicate that chair power positively affects entrepreneurial firms’ R&D intensity. The chair–team sociodemographic dissimilarity moderates the relationship in such a way that (...) class='Hi'>chair power is negatively related to entrepreneurial firms’ R&D intensity only when chair–team sociodemographic dissimilarity is high. The execution of robustness checks authenticates the veracity of the empirical results. (shrink)