By Gary Cox
Do life's monstrous questions perplex you? This e-book, now to be had in paperback, provide you with solutions to a couple of them whereas revealing that others haven't any resolution. A funny yet expert guide to questions philosophers were asking and trying to resolution for hundreds of years, find out how to Be A thinker may help you:
- imagine, speak, argue and convince like a philosopher.
- Win each agument via tying humans in philosophical knots.
- Ask questions and lift doubts approximately issues most folk take for granted.
- have an understanding of that just about not anything is certain.
- Get absolutely the ultimate observe on that query a few falling tree.
A sensible consultant to philosophising, the booklet explains philosophical principles with examples drawn from such nice works as kinfolk man, Monty Python's Flying Circus, The Matrix and purple Dwarf. The ebook additionally argues that studying to philosophise might help you think that extra essentially and truthfully approximately your individual existence. The publication even provides functional suggestion on how you can make a residing from philosophy!
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Additional info for How To Be A Philosopher: or How to Be Almost Certain that Almost Nothing is Certain
These decisions have been embraced by a few commentators ( , pp. 116-163) as somehow establishing a general rule that physicians must obey any decision made by a patient, even a refusal of life-saving medical treatment. We believe these contrnentators have rnisr-ead the legal precedents. It is our opinion that these decisions are correctly understood as specific exceptions to a general and abiding presumption in favor of CLINICAL INTUITION 23 life-saving treatment. like all legal decisions, they must be interpreted on the basis of their specific facts.
But if it is appropriate for physicians to contradict a decision to refuse leucovoran rescue, then patient autonomy is never absolute. And if the leucovoran example reveals something unique about the medical relation, as we believe it does, it would be unfortunate if we failed to explore its implications. Admittedly, our exploration of the best mode of the medical relation is colored by an increasing mistrust of the medical profession and the biomedical and natural sciences. Any theory that limits the decision-making rights of individuals is unpopular.
A physician cannot know which mode of the patient-physician relationship this patient endorses. This is why we advocate a public statement of the rules and application of clinical intuition. The prior acceptance of clinical intuition cannot completely protect a patient from unantiCipated reactions to severe pain, fear and confusion; nor can it insulate the physician from subsequent criticism of his decision by a surviving patient or a deceased patient's immediate family. It does, however, provide better protection than the uncertain, idiosyncratic practice of the present.