Ethical issues in nanomedicine: Tempest in a teapot?Irit Allon,Ahmi Ben-Yehudah,Raz Dekel,Jan-Helge Solbakk,Klaus-Michael Weltring &Gil Siegal -2017 -Medicine, Health Care and Philosophy 20 (1):3-11.detailsNanomedicine offers remarkable options for new therapeutic avenues. As methods in nanomedicine advance, ethical questions conjunctly arise. Nanomedicine is an exceptional niche in several aspects as it reflects risks and uncertainties not encountered in other areas of medical research or practice. Nanomedicine partially overlaps, partially interlocks and partially exceeds other medical disciplines. Some interpreters agree that advances in nanotechnology may pose varied ethical challenges, whilst others argue that these challenges are not new and that nanotechnology basically echoes recurrent bioethical dilemmas. (...) The purpose of this article is to discuss some of the ethical issues related to nanomedicine and to reflect on the question whether nanomedicine generates ethical challenges of new and unique nature. Such a determination should have implications on regulatory processes and professional conducts and protocols in the future. (shrink)
(1 other version)Sefer Taḳanat ha-shavim.M. Y. Grunwald,Mosheh ben ʻAmram Grinṿald &MoshehYehudah Kats (eds.) -2005 - [Brooklyn, New York?]: Mosheh Yeḥezḳel Sheraga Grinṿald.detailsTakanat ha-shavim, Magen ṿa-shemesh. Ṿa-yaged Moshesh, hosafot ṿe-heʻarot ʻal sefer Takanat ha-shavim.
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School Desegregation: Cross-Cultural Perspectives.Yehudah ʻAmir,Shlomo Sharan &Rachel Ben-Ari (eds.) -1984 - Routledge.detailsFirst Published in 1984. Routledge is an imprint of Taylor & Francis, an informa company.
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Sefer ha-Boteaḥ ba-H. ḥesed yesovevenu.Daṿid ben YaʻaḳovYehudah Falḳ -2009 - Yerushalayim: Daṿid ben Yaʻaḳov Yehudah Falḳ.detailsḥeleḳ 1. Pirḳe ʻiyun be-gidre mitsṿat ha-biṭaḥon be-mishnato shel Baʻal Ḥovot ha-levavot.
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Śiḥot ha-Rav TseviYehudah ha-Kohen Kuk.Ẓevi Judah ben Abraham Isaac Kook -2000 - Yerushalayim: ʻAteret Kohanim. Edited by Shelomoh Ḥayim Aviner.detailsHaḳdamat Mesilat yesharim, śiḥah 1 -- Mesilat yesharim, śiḥah 2 -- Mesilat yesharim, śiḥah 3.
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R. Abraham Isaac Kook and the Opening Passage of “The War”.Hanoch Ben-Pazi -2017 -Journal of Jewish Thought and Philosophy 25 (2):256-278.details_ Source: _Volume 25, Issue 2, pp 256 - 278 Rabbi Abraham Isaac Ha-Cohen Kook’s essay “The War” is a text of immense importance with respect to the development of ideological militaristic writing in religious Zionism. The essay was first published in the book _Orot me-Ofel_, edited by R. Kook’s son, Rabbi ZviYehudah Kook. In this study, I wish to distinguish the views presented in the notebooks and collected writings of R. Kook from his position as set forth (...) in the edited essay, which bears the stamp of the editor’s interpretation. Nine of the essay’s ten passages were written during World War I, and only the first passage, which bears the theological-militant stamp, does not appear in the collections of manuscripts from which the essay was constructed. My aim is to trace how R. ZviYehudah edited the essay and to explore the important influence of this passage. (shrink)
Una disputa sugli universali nella logica ebraica del Trecento. Shemuel di Marsiglia contro Gersonide nel Supercommentario all'Isagoge diYehudah ben Ishaq Cohen.Mauro Zonta -2000 -Documenti E Studi Sulla Tradizione Filosofica Medievale 11:409-458.detailsUnico testimone superstite della disputa sugli universali fra i filosofi ebrei Shemuel di Marsiglia e Gersonide è il Supercommentario al Commento medio di Averroè all'Isagoge e alle Categorie diYehudah ben Yishaq Cohen, redatto probabilmente in Provenza verso la metà del '400, dopo cheYehudah ebbe ascoltato a Bologna una disputa pubblica sul tema degli universali. Dopo aver esaminato la struttura di questo testo e le sue fonti, tra le quali si segnalano Pietro Aureoli e Gentile da Foligno, (...) l'A. si sofferma sul rapporto di Gersonide con la scolastica contemporanea, soprattutto Scoto e Ockham, le cui tesi secondo l'A. furono probabilmente apprese da Gersonide durante il suo soggiorno ad Avignone. La parte terza dello studio è dedicata a Shemuel benYehudah, traduttore di Averroè e logico vissuto in Provenza nella prima metà del '300. La quarta parte del contributo entra nel merito della polemica sugli universali attraverso una lettura commentata del testo, di cui sono tradotti ampi passaggi. (shrink)
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Descartes' Philosophical Revolution: A Reassessment.Hanoch Ben-Yami -2015 - New York, NY: Palgrave-Macmillan.detailsIn this book, Ben-Yami reassesses the way Descartes developed and justified some of his revolutionary philosophical ideas. The first part of the book shows that one of Descartes' most innovative and influential ideas was that of representation without resemblance. Ben-Yami shows how Descartes transfers insights originating in his work on analytic geometry to his theory of perception. The second part shows how Descartes was influenced by the technology of the period, notably clockwork automata, in holding life to be a mechanical (...) phenomenon, reducing the soul to the mind and considering it immaterial. Ben-Yami explores the later role of the digital computer in Turing's criticism of Descartes' ideas. The last part discusses the Meditations: far from starting everything afresh without presupposing anything that can be doubted, Descartes' innovations in the dream argument, the cogito and elsewhere are modifications of old ideas based upon considerations issuing from his separately developed theories, formed under the influence of the technology, mathematics and science of his age. (shrink)
A Case of re-translatio studiorum: the Jewish Reception of Giles of Rome from the Middle Ages to the Renaissance.Marienza Benedetto -2021 -Quaestio 20:289-305.detailsFrom the beginning of the XIV century, many leading works by Latin scholars were translated into Hebrew only a few years after being written. This practice reveals the extraordinary process of philosophical re-acculturation that has its roots in precise ideological and social reasons: implementing contemporary Latin culture rapidly and systematically meant, for late Medieval Hebrew translators, renewing Hebrew wisdom in the light of their Christian neighbours’ thought. This was certainly the purpose of one of the protagonists of Hebrew Scholasticism, (...) class='Hi'>Yehudah ben Moses Romano: openly hostile to the philosophical inertia of his Jewish contemporaries, who were still convinced of being the sole holders of the truth bestowed on them from on high, he translated for his co-religionists new knowledge from his Christian colleagues. Particularly intense and sustained were the translations he made of Giles of Rome, which display transversal interests in all aspects of his work. The history of the reception and success of Giles of Rome’s thought on the Jewish world goes far beyondYehudah Romano’s intellectual project: the reference here is to Yoseph Taitazak, who from his home in Salonica wrote the Porat Yosef, a bizarre Commentary on Ecclesiastes, in which Koholet’s words are used as an occasion for Taitazak to reinterpret the Aristotelian system through a Thomist and Aegidian lens. The inclusion of the Scholastic doctrine in Taitazak’s Commentary on Ecclesiastes, however, responds to a need symmetrically specular to the work ofYehudah Romano: not to proceed with a project of updating Hebrew culture, but to show instead how the Torah is the repository of all knowledge, indeed that the Torah is the knowledge. (shrink)
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