Finally, the applied strain is used to rationalize the observed persistence length of aligned wrinkles created during atomic force microscopy (AFM) lithography and subsequent solvent exposure.We tend to think that "dignity" means that someone is sophisticated and well-mannered or that human dignity points to great achievements. There is, though, a special dignity in those who are vulnerable for they provide a focal point for love and generally respond enthusiastically to that love; they draw love out of others.Recent news of Catholic and secular healthcare systems sharing electronic health record (EHR) data with technology companies for the purposes of developing artificial intelligence (AI) applications has drawn attention to the ethical and social challenges of such collaborations, including threats to patient privacy and confidentiality, undermining of patient consent, and lack of corporate transparency. Although the United States Catholic Conference of Bishops' Ethical and Religious Directives for Health Care Services (ERDs) address collaborations between US Catholic healthcare providers and other entities, the ERDs do not adequately address the novel concerns seen in EHR data-sharing for AI development. Neither does the Health Insurance Portability and Accountability Act (HIPAA) privacy rule. This article describes ethical and social problems observed in recent patient data-sharing collaborations with AI companies and analyzes them in light of the guiding principles of the ERDs as well as the 2020 Rome Call to AI Ethics (RCAIE) document recently released by the Vatican. While both the ERDs and RCAIE guiding principles can inform future collaborations, we suggest that the next revision of the ERDs should consider addressing data-sharing and AI more directly.
Electronic health record data-sharing with artificial intelligence developers presents unique ethical and social challenges that can be addressed with updated United States Catholic Conference of Bishops'
and guidance from the Vatican's 2020
.
Electronic health record data-sharing with artificial intelligence developers presents unique ethical and social challenges that can be addressed with updated United States Catholic Conference of Bishops' Ethical and Religious Directives and guidance from the Vatican's 2020 Rome Call to AI Ethics.In this essay, the author draws on the theologian Stanley Hauerwas' work to describe the central challenge of the contemporary medical trainee as an inability to be present to suffering patients. While the central challenge to the physician was once the moral resources required for such presence, today it is the temporal and bureaucratic demands bearing upon the contemporary resident preclude even the opportunity for this presence. In order to seek out such spaces when time does become available, the contemporary trainee requires a moral community, as Hauerwas notes "like a church," to remind him or her of the moral commitment to be present to suffering patients even in the midst of such structural challenges.
Contemporary residents must actively seek out the opportunity to be present to suffering patients and require moral communities to sustain this commitment.
Contemporary residents must actively seek out the opportunity to be present to suffering patients and require moral communities to sustain this commitment.The Internet has made pornography available on a massive scale. Data released by "Pornhub" the world's most popular Internet porn site, reveal that in 2019 alone, there were over 42 billion visits to its website, which in itself is an incredible waste of time and energy, which could be more fruitfully employed. Pornography viewing is poisonous for the conscience and commodifies the human body, reducing it to an object of abusive pleasure. Its negative effects can be broadly seen in three overlapping categories personal, psychological, and social. The antidote is a renewed call to chastity, that self-mastery that can help direct one's passions in a more fruitful way. https://www.selleckchem.com/products/rmc-4550.html Without prayer, we cannot live chastely as "the spirit is willing but the flesh is weak" (Matthew 2641). There is an urgency for the new evangelization to help recapture the dignity of the body and counter the lie of pornography, and to ensure that in the digital world, the face of Christ needs to be seen and his voice heard.
The first part of this essay outlines some personal, psychological, and social dangers of pornography. Viewing of pornography is harmful, as it objectifies the human body and distorts one's vision of sexuality. The second part of the essay gives some practical advice concerning how to ideally halt or reverse the epidemic of porn viewing, emphasizing the dignity of each person as subject, and reminding us of how a chaste gaze helps one rediscover the real beauty and value of the human body.
The first part of this essay outlines some personal, psychological, and social dangers of pornography. Viewing of pornography is harmful, as it objectifies the human body and distorts one's vision of sexuality. The second part of the essay gives some practical advice concerning how to ideally halt or reverse the epidemic of porn viewing, emphasizing the dignity of each person as subject, and reminding us of how a chaste gaze helps one rediscover the real beauty and value of the human body.Western medicine developed as an expression of Christian charity and played a large role in the growth of the early church. Despite its original foundation in Christian moral principles, modern medicine has deviated from its origins. The principles of human dignity, solidarity, and subsidiarity have been subjugated to a materialist and transactional construct that forms the basis of the contemporary medical delivery and financing systems. The dehumanization of both healthcare practitioners and patients by the partnership of governmental and corporate entities, and the use of health care as a political instrument, has debased the original mission of the medical profession and represents an affront to the principles of Catholic social teaching (CST). This essay explores the ways in which the US medical delivery and financing systems violate the principles of CST by means seldom recognized due to the inurement of the public and medical professionals. By examining the prevailing healthcare model through the lens of CST, the author illustrates the ways in which CST principles are systematically violated. This analysis serves as the foundation of a Catholic response to the question of how faithful Christians might live out their calls to holiness through the exercise of their professional vocations. A vision of an invigorated model of medicine as vocation, along with illustrative examples, is presented. By exemplifying the principles of human dignity, solidarity and subsidiarity in health care, Christians can seize a golden opportunity for evangelization by rearticulating the historical spiritual mission of Western medicine.Half of the medical professionals in the United States are experiencing symptoms of burnout. From the perspective of theological anthropology, this dehumanizing aspect of the field is not reducible to ethical failures, for it is rooted in the radically new worldview known as self-creation. As an implicit denial of Christian understanding of creation, self-creation entails a rejection of relationality and dependence-both proper to the Revelation of Jesus Christ. This article proposes that this lost Christian patrimony is intimately connected to the increasingly unhealthy dependence we place upon modern medicine. Relying on theologian Joseph Ratzinger, we will come to see that a recovery of relational dependence is not only necessary for the salvation of man-but the very health of the medical world at large.Although Christian ethics and contemporary utilitarian ethics both employ terms such as "love" and "compassion" in their efforts to deal with human suffering, they are in fact polar opposite ethical views. This fact is not at all easy to discern. One key to perceiving the radical opposition between them lies in clarifying their respective concepts of love and suffering and the relation between the two. In Christian personalism, suffering is always understood as the suffering of individual persons, while in utilitarianism, suffering is primarily understood as a quantifiable entity detached from the individuals who experience it. This detachment of suffering from individuals leads to the depersonalizing and commodifying recommendations of utilitarianism. The dignity of persons as understood in Christian anthropology serves as the foundation of Christian ethics and is the only basis on which ethics can avoid commodifying people. The article begins with an explanation of the utilitarian approach to suffering and its concept of love. It then proceeds to express the view of love and suffering that flows from the Christian perspective. The article concludes by exposing the inherently self-defeating structure of utilitarian ethics and offers the hope-filled, if challenging, approach of Christian personalism. Although Christian anthropology and ethics developed within the historical context of Christianity, and in fact could only have developed there, the arguments here are primarily philosophical elucidations of the differences between the two opposing schools of thought discussed, while here and there including occasional theological points.
The article examines the difference between Christian ethics and utilitarian ethics, bringing out their stark opposition on the topics of love, suffering and the human person.
The article examines the difference between Christian ethics and utilitarian ethics, bringing out their stark opposition on the topics of love, suffering and the human person.Because no vaccines or specific treatments are available, governments around the globe have responded to the Coronavirus Virus Disease 2019 (COVID-19) pandemic with a variety of nonpharmaceutical interventions (NPIs) that include sheltering-in-place orders, social distancing, and school and business closures. While the actual and potential harm due to COVID-19 is far more severe than influenza, the harms due to the NPIs-that have clearly reduced mortality due to COVID-19-are also significant. With government-ordered "lockdowns" across the globe, many arguments for and against returning to normal social and economic activity have been reported, and in fact, Americans are divided about how and when to "open up." These arguments seem to fall into two major categories. Utilitarianism suggests that suspension of civil liberties and constitutional rights is a necessary response, while Libertarianism supports individual decision-making and greatly reduced government mandates. Protesters around the country have been vocal about one or the other points of view. First, we consider in detail the potential harms of severe acute respiratory syndrome virus-2 (SARS-CoV-2) if left unchecked by NPIs. Second, we look at harms due to restricted social and economic activity on human morbidity and mortality. Finally, we offer a framework based on the four pillars of Catholic Social Teaching and the principle of double effect that offers a more humane solution than Utilitarian or Libertarian principles alone.