Medical ethics changed dramatically in the past 30 years because physicians and humanists actively engaged each other in discussions that sometimes led to confrontation and controversy, but usually have improved the quality of medical decision-making. Before then, medical ethics had been isolated for almost two centuries from the larger philosophical, social, and religious controversies of the time. Only in the past three decades has the dialogue resumed as physicians turned to humanists for help just when humanists wanted their work to be relevant to real-life social problems. The book tells the critical story of how the breakdown in communication between physicians and humanists occurred and how it was repaired when new developments in medicine together with a social revolution forced the leaders of these two fields to resume their dialogue.

Linguistic interaction between two people is the fundamental form of communication, yet almost all research in language use focuses on isolated speakers and listeners. In this innovative work, Garrod and Pickering extend the scope of psycholinguistics beyond individuals by introducing communication as a social activity. Drawing on psychological, linguistic, philosophical and sociological research, they expand their theory that alignment across individuals is the basis of communication, through the model of a 'shared workspace account'. In this workspace, interlocutors are actors who jointly manipulate and control the interaction and develop similar representations of both language and social context, in order to achieve communicative success. The book also explores dialogue within groups, technologies, as well as the role of culture more generally. Providing a new understanding of cognitive representation, this trailblazing work will be highly influential in the fields of linguistics, psychology and cognitive linguistics.

This book offers the first full-length study of philosophical dialogue during the English Enlightenment. It explains why important philosophers - Shaftesbury, Mandeville, Berkeley and Hume - and innumerable minor translators, imitators and critics wrote in and about dialogue during the eighteenth century; and why, after Hume, philosophical dialogue either falls out of use or undergoes radical transformation. Philosophical Dialogue in the British Enlightenment describes the extended, heavily coded, and often belligerent debate about the nature and proper management of dialogue; and it shows how the writing of philosophical fictions relates to the rise of the novel and the emergence of philosophical aesthetics. Novelists such as Fielding, Sterne, Johnson and Austen are placed in a philosophical context, and philosophers of the empiricist tradition in the context of English literary history.

This book explores globally-informed, culturally-rooted approaches to dialogue in the classroom. It seeks to fill gaps in communication and education literature related to decolonizing dialogue and breaking binaries by decentering Eurocentric perspectives and providing space for dialogic practices grounded in cultural wealth of students and teachers. We first describe the book’s genesis, contextualize dialogue within the global impact of the COVID-19 pandemic, and share guiding concepts of inclusion, intersectionality, and authenticity in dialogue and pedagogy. We also distinguish dialogue from other practices and times in which dialogue may not be possible. The book brings fresh and urgent perspectives from authors across different disciplines, including ceramics, religious studies, cultural studies, communication, family therapy, and conflict resolution. The chapters distill the idea of dialogue within contexts like a bible circle, university sculpture studio, trauma and peacebuilding program, and connect dialogue to teaching, learning, and emerging ideas of power disruption, in-betweenness, and relationality.

The monograph series Oxford Studies in Medieval Literature and Culture showcases the plurilingual and multicultural quality of medieval literature and actively seeks to promote research that not only focuses on the array of subjects medievalists now pursue - in literature, theology, and philosophy, in social, political, jurisprudential, and intellectual history, the history of art, and the history of science - but also that combines these subjects productively. It offers innovative studies on topics that may include, but are not limited to, manuscript and book history; languages and literatures of the global Middle Ages; race and the post-colonial; the digital humanities, media and performance; music; medicine; the history of affect and the emotions; the literature and practices of devotion; the theory and history of gender and sexuality, ecocriticism and the environment; theories of aesthetics; medievalism. The Arts of Disruption: Allegory and Piers Plowman offers a series of new readings of the allegorical poem Piers Plowman: but it is also a book about allegory. It argues not just that there are distinctively disruptive 'arts' that occur in allegory, but that allegory, because it is interested in the difficulty of making meaning, is itself a disruptive art. The book approaches this topic via the study of five medieval allegorical narrative structures that exploit diegetic conflict and disruption. Although very different, they all bring together contrasting descriptions of spiritual process, in order to develop new understanding and excite moral or devotional change. These five structures are: the paradiastolic 'hypocritical figure' (such as vices masked by being made to look like 'adjacent' virtues), personification debate, violent language and gestures of apophasis, narratives of bodily decline, and grail romance. Each appears in a range of texts, which the book explores, along with other connected materials in medieval rhetoric, logic, grammar, spiritual thought, ethics, medicine, and romance iconography. These allegorical narrative structures appear radically transformed in Piers Plowman, where the poem makes further meaning out of the friction between them. Much of the allegorical work of the poem occurs at the points of their intersection, and within the conceptual gaps that open up between them. Ranging across a wide variety of medieval allegorical texts, the book shows from many perspectives allegory's juxtaposition of the heterogeneous and its questioning of supposed continuities.

Where should physicians get their ethics? Professional codes such as the Hippocratic Oath claim moral authority for those in a particular field, yet according to medical ethicist Robert Veatch, these codes have little or nothing to do with how members of a guild should understand morality or make ethical decisions. While the Hippocratic Oath continues to be cited by a wide array of professional associations, scholars, and medical students, Veatch contends that the pledge is such an offensive code of ethics that it should be summarily excised from the profession. What, then, should serve as a basis for medical morality? Building on his recent contribution to the prestigious Gifford Lectures, Veatch challenges the presumption that professional groups have the authority to declare codes of ethics for their members. To the contrary, he contends that role-specific duties must be derived from ethical norms having their foundations outside the profession, in religious and secular convictions. Further, these ethical norms must be comprehensible to lay people and patients. Veatch argues that there are some moral norms shared by most human beings that reflect a common morality, and ultimately it is these generally agreed-upon religious and secular ways of knowing—thus far best exemplified by the 2005 Universal Declaration on Bioethics and Human Rights—that should underpin the morality of all patient-professional relations in the field of medicine. Hippocratic, Religious, and Secular Medical Ethics is the magnum opus of one of the most distinguished medical ethicists of his generation.

Bioethics, born in the 1960s and 1970s, has achieved great success, but also has experienced recent growing pains, as illustrated by the case of Terri Schiavo. In The Future of Bioethics, Howard Brody, a physician and scholar who dates his entry into the field in 1972, sifts through the various issues that bioethics is now addressing--and some that it is largely ignoring--to chart a course for the future. Traditional bioethical concerns such as medical care at the end of life and research on human subjects will continue to demand attention. Brody chooses to focus instead on less obvious issues that will promise to stimulate new ways of thinking. He argues for a bioethics grounded in interdisciplinary medical humanities, including literature, history, religion, and the social sciences. Drawing on his previous work, Brody argues that most of the issues concerned involve power disparities. Bioethics' response ought to combine new concepts that take power relationships seriously, with new practical activities that give those now lacking power a greater voice. A chapter on community dialogue outlines a role for the general public in bioethics deliberations. Lessons about power initially learned from feminist bioethics need to be expanded into new areas--cross cultural, racial and ethnic, and global and environmental issues, as well as the concerns of persons with disabilities. Bioethics has neglected important ethical controversies that are most often discussed in primary care, such as patient-centered care, evidence-based medicine, and pay-for-performance. Brody concludes by considering the tension between bioethics as contemplative scholarship and bioethics as activism. He urges a more activist approach, insisting that activism need not cause a premature end to ongoing conversations among bioethicists defending widely divergent views and thcories.

Michael Ryan (d. 1840) remains one of the most mysterious figures in the history of medical ethics, despite the fact that he was the only British physician during the middle years of the 19th century to write about ethics in a systematic way. Michael Ryan’s Writings on Medical Ethics offers both an annotated reprint of his key ethical writings, and an extensive introductory essay that fills in many previously unknown details of Ryan’s life, analyzes the significance of his ethical works, and places him within the historical trajectory of the field of medical ethics.

Sticking to the same old routine may be comforting, but it gets most people nowhere. Inspirational speaker and recognized expert in leadership and government affairs, Todd Mitchem dares you to step outside your comfort zone to disrupt everything you take for granted. He calls this willingness to take a risk the "Disruption Effect." In this inspiring book, he shows you how to realize your full potential by intentionally disrupting yourself, no matter what career path or life journey you choose. Using compelling stories from his own life, Todd vividly highlights the key lessons he has learned from both his successes and failures. He then demonstrates how you can apply these lessons to your own circumstances. A major learning experience in his life came in 2013, when he left an impressive career as a corporate executive and leadership expert to join the emerging marijuana industry. Though that single decision sent his life on a wild and disruptive journey, the experience taught him new skills as a leader along the way. Three years later he left the industry as a CEO, having succeeded at taking one brand to "Largest Brand" status and building the world's first social network for cannabis enthusiasts. He then created a government affairs consultancy focusing on disruptive yet collaborative solutions. The author shares other stories about situations in both his personal and business life that he found particularly challenging but that ultimately led to growth and successful outcomes. Complete with exercises to help you master important lessons and stay on track to reach your goals, this motivating book has everything you need to become the owner of your own fulfillment. The message is clear: You, as an individual, have the power to break your paradigm in order to move into a new phase of your life. By disrupting your own way of being in the world, you become free to explore new ways of living and thriving.