Category: Writing

~ (A • C) and ~A • ~C
In comparing the two main operator columns, row by row, we see that the truth-values on each of the rows are
?      a) identical
?      b) opposite
?      c) at least one line where both are True
?      d) no lines where both are True
?      Thus, these two statements are __________

1-Tchaikovsky’s 1812 overture is a good example of a(n) * ??nationalism * symphony * ??concert overture * ??tone poem 2- Which of the following is NOT a characteristic of Romantic music? * dissonance is used sparingly * melodies begin to appear in other movements of a work * There is an increase in the length of symphonic movements * an increased us of chromaticism 3-What do composers use to heighten the musical expressiveness in Romantic music? * ??use chromatic notes * ??use more crescendos and decrescendos * ??use rubato * all of the above 4- This composer wrote more than 600 lieder. * ??Flaubert * ??Berlioz * ??Liszt * Schubert 5- In Schubert’s lieder “Erlking the piano plays the part of the horse and carriage riding through the forest. * True * False 6- An etude is a musical composition that often showcases the stunning virtuoso abilities of the performer. * True * False 7- Romanticism’s main aesthetic was to express individual emotion. * True * False 8-Several Romantic composers created works that expressed pride of country or place. This aesthetic (or movement) is called: * impressionism * ruralism * nationalism * patriotism 9- In the Romantic concerto, a performer can enter the music at any time. * True * False 10- Which composer’s fame rests only on his music for piano? * ?Berlioz * Chopin * ?Paganini * Liszt

What is a purpose of discounting a claim?
To support the claim
To seriously consider an objection
To appear like you’re undermining the claim
To appear like you’re considering an objection

Explain the Taoist concept of
wu-wei
(pgs. 712-713). According to
wu-wei
, how should we handle disagreement with others? Is this
wu-wei
way of dealing with disagreement always best? Why or why not?
These are the pages:
Cahn, Steven M – Exploring ph… The Confucian Way 709 and submitting to ritual, will rule by personal example, not coercion; their formal duties are minimal. Excepting the sages and sage kings, Confucius gives his highest praise to the jun zi, usually rendered as “Gentleman,” which can be highly misleading. The jun zi have traveled a goodly distance along the Confucian way, and live a goodly number of roles. Bene?ctors to many, they are still bene?ciaries of others like themselves, While still capable of anger in the presence of wrongdoing. they are in their persons tranquil. They know many rituals (and mud’t music) and perform all of their roles not only with skill, but with grace. dignity, and beauty, and they take delight in the performances. Still ?lial toward parents and elders, they now endeavor to take “All under heaven”—ie., the world—as their province. Always proper in the conduct of their roles, that conduct is not forced, but rather effort- less, spontaneous, creative. Thus the best way to understand Confucius’ concept of the jun 21′ is to render the term as “exemplary personru Having learned, submitted to, and mastered the rituals of the past, the jun 21′ re-authorizes them by making them his or her own, thus becoming their author, who can speak with authority in the present, The jun 21′ fully exemplify authoritativeness, and are content with it, no longer worrying about wealth, fame, or glory. Against the background of the authoritative person as an ideal, we can appreciate that even though Confucianism is highly particularistic in defining our conduct in speci?c relational roles, it nevertheless bespeaks a universalistic vision. The one exception to the lack of general principles . . . is the negative formulation of the Golden Rule: “Do not do unto others as you would not have them do unto you.” But more than that, it should be clear that Confucius had a strong sense of, empathy with, and concept of humanity writ large. All of the speci?c human rela- tions of which we are a pan, interacting with the dead as well as the living, will be mediated by the li, i.e,, the rituals, customs, and traditions we come to share as our inextricably linked histories unfold. and by ful?lling the obligations de?ned by these relationships, we are, for Confucius, following the human way (duo). It is a comprehensive way. By the manner in which we interact with others, our lives will dearly have a moral dimension infusing all, not just some. of our conduct. By the ways in which this ethical interpersonal conduct is effected, with reciprocity, and governed by courtesy, respect, affection, custom, ritual, and tradic tion, our lives will also have an aesthetic dimension for ourselves and others. And by speci?cally meeting our de?ning traditional obligations to our parents. elders, and ancestors on the one hand, and to our contemporaries and descendants on the other, Confucius proffers an uncommon, but nevertheless spiritually authentic form of transcendence, a human capacity to go beyond the speci?c spatiotempo- ral circumstances in which we live, giving our personhood the sense ofhumanity shared in common and thereby a strong sense of continuity with what has gone before and what will come later. In the cosmic sense, Confucius never addresses the question of the meaning of life; he probably wouldn’t even have understood 710 PART 15 . ASIAN OUTLOOKS it. But his vision of what it is to be a human being provided for everyone to find meaning in life a not inoonsiderahle accomplishment. STUDY QUESTIONS 1. According to Rosemont, how does a Confucian differentiate between a rela- tional and an autonomous self? 2. What is meant by mi? 3. How do rituals acquire meaning? 4. Does performing rituals play a signi?cant pan in your own life? The Tao y RAY BlLLlNGToN Along with Confucianism and Zen Buddhism. Taoism stands as one of the three major traditions of thouyit in China. The focus is “the Tao.” the ?rst principle of the universe. which is unknowable. Nevertheless, the central precept of Taoism is to live in harmony with the Tao. in our next selection Ray Billington (1930—2012) offers a briefexposi n of the Taoist outlook He was a Methodist minister who turned against Christianity, became an exponent of Eastern philosophy, and hmded the Philosophy Department at the University ofWest Bristol, England. What . . .does ‘Tao’ mean? To be able to give a direct answer to this seemingly straightforward question would, paradoxically, be to fall into error, since, as the opening verse of the most famous of all Taoist classics states unambiguously, The ma that can be told is not the eternal Too.- The name that can be named is not the eternal Name. This couplet is from the Tao Te Citing, the ‘classic of the way and its power’. According to Chinese tradition. it was written by Lao Tzu, a famous teacher and mystic of the sixth century sea just before he removed himself from civilisation in order to become a recluse, It is now generally agreed by sinologists that the work is the product of many hands (Lao Tzu means ‘great master’, which is more a title than a name); that it was compiled over some centuries; and that it was ?nalised in its present form around the second century ace. From Religion Without God. Routledge, 2002. Reprinted by permission ofTaylor at Francis.
Cahn Steven M – Exploring on… The Tao 711 According to the Tao Te Ching, the Tao is the first principle of the universe, the all-embracing reality from which everything else arises. Although the Tao remains eternally unknowable, its power (Te) can enter into every human being, so that the test of one’s commitment to Taoism is viewed as the extent to which one’s life is in harmony with the Tao. (The Chinese hieroglyphic for ‘philosophy’ depicts a hand and a mouth, symbolising a condition where words are consistent with deeds.) . . . Taoism does not proceed to malre any ease for God or gods, as divine powers operating under the Tao’s auspices, so to speak Section 42 of the TM Te Ching puts the matter rather differently: The Tao gives birth to One. One gives birth to Two. Two gives birth to Three. Three gives birth to all things. The ‘One’ to which the Tao gives birth . . . is Ch’ i, or primordial breath (wind. spirit, energy. like the Hebrew word Ruaeh as used in Genesis 1: 2: ‘The spirit of God moved upon the face of the waters’). It is the life-force that pervades and vitalises all things, the cosmic energy which brought the universe into being and continues to sustain it. . . . For Taoists even the Chi remains remote. It can be experienced, but only with time and dedication. If the Te, the power of the Tao in each individual life, is to be evinced, a force is needed whid-i can be experienced more immediately. it is here that Taoists turn to the ‘Two’ to which the Ch’i gives birth. These are the twin forces of yin and yang, the polar opposites by which the universe functions, such as negative and positive, cold and heat, darkness and light, intuition and rational- ity, femininity and masculinity, earth and heaven Neither of these can be without the other, and neither has any meaning without the other. We know the meaning of ‘hot’ only in relation to ‘cold’, of ‘wet’ to ‘dry’, of ‘tall’ to ‘short’, of ‘dark to ‘light’, of ‘life’ to ‘death’. (We know that we are alive only because we know that we were once, and shall again be, dead If we were eternal, there would be no word either for ‘eternal’ or for ‘living’.) . . a [N]either yin nor yang is ever motionless; each is continuously moving into the other, which means that one must learn to recognise when to apply yin, and when yang, energies. This again means allowing the intuition to exert itself: to know when to speak out and when to remain quiet; when to be gentle and when to be violent; when to be active and when to stand and stare, Both the worka- holic and the playboy are, according to the yin—yang doctrine, living distorted and incomplete lives because only half of their natures is being allowed expression. Neither the ant nor the grasshopper in Aesop’s fable would receive Taoism’s stamp of approval. The ‘Three’ to which the Two give birth are heaven, earth and humanity. [l]t is when there is harmony between these threcithe yang of heaven, the yin ofearth, and the human occupants ofthe arena which between them they bring into being—that the Te can be identi?ed in people’s lives. The ?nal stage 712 PART 15 . AslAN OUTLOOKS is the creation of ‘all things’ which we encounter and experience, for which ‘the Three’ are responsible. The important consideration with Taoism, however, is not to speculate on the meaning of the idea of the Tao, but to ?nd out how to respond to its power (Te) in one’s own life. The aim . . . is to be natural, and the Tao Te Chirlg gives many hints about how this state may be achieved. One way is to practise wu-wei. This is often translated as living a life of ‘nonraction’. but a more accurate translar tion would be not to take any inappropriate action. The most Lamous exponent of Taoism who was unquestionably a historical ?gure was the teacher of the third century see, Chuang»Tzu (Master Chuang). He argued that many or the things we do and the words we speak are simply a waste of time and breath, since the situation we are discussing or trying to affect cannot be changed by our efforts: all were actually doing, he said, was ‘?aying the air: Or worse: our frenetic efforts may actually lead to the loss of what was wholesome and acceptable in itself. We destroy a lily by gilding it; a snake is no longer a snake if we paint legs on it; we shall not help young wheat to grow by tugging at it. We must practise patiencet . .acting only at the right time and with the minimum amount of effort. In fact, if we learn how to wait, we shall frequently find that no action is necessary in any case The Tao Te Ching states: Do you have the patience to watt till your mud settle: and the water is clear? Can you remain unmoving till the right action arise: by ilselj? Wu-wci means striking only when the iron is hot, sowing one’s seed—whether in deed or word—and leaving it time to burgeon, Where disagreement with another person occurs, its approach is to present one’s viewpoint unambiguously, then leave it time to germinate—if there is any worth in the idea—in the mind of the other, rather than to overcome the other with decibels or, worse, to force him to accept a viewpoint or an activity against either his will or his personal assess- ment of the situation, Wu-wei is the way of the diplomat, not the dictator; of the philosopher. not the proselytiser. Another concept in Taoism with which wu-wei islinked is 194, meaning ‘return- ingI This could be interpreted as aligning oneself with the yin and yang by under- standing that seasons. whether in nature or in a nation’s culture and values. arrive and pass. only to return again and pass away again, so that the wise person will accommodate his living to the eternal process of change. More basically Taoism is the concept of fu as returning, or, at any rate, remaining loyal, to one’s roots: lfyou let yourselfbe blown to andfm you lose much with your root. Ifyou let restlessness move you, you lose touch with who you are.
7 Cahn, Steven M – Exploring on… no». on mm Twelve Zen Stories 713 [A]nother Taoist virtue. , . is p’u literally an unhewn block, and is an image used to denote simplicity. even innocence: not arising from ignorance, but from a badtcloth of full awareness of the human condition: childlikeness without being childish. . . .To live according to p’u is to speak as one feels. to behave according to the person one is. or has become; in other words, to act naturally. The Tao Te Ching states: Manfallaws the earth. Earth follows the universe. The universe follows the Tao. The Tnofallaws only itself That ?nal phrase has also been translated as ‘suchness’, the spontaneous and intuitive state of tzu-yun. meaning ‘being such of itself, ‘being natural’. In human beings, it includes everything which is free of human intention or external in?uences: that which is in harmony with itself. It may therefore be linked with wu-wei with its call for action only when it is appropriate—that is, when it is the natuml action for those particular circumstances. when a person achieves this condition (which is not easy), he or she an be described as being at one with the Tao. It will not be achieved by academic research, or the study of sacred texts, or through a correct observance of ritual: . rTaoism relegates all these activities to a low ranking on the scale of spiritual aids. It will be gained by living one’s life in accordance with the natural forces of the universe, expressed both in nature itself and in human nature. STUDY QUESTIONS 1. What does Taoism mean by “Wu-Wei”? 2. What does Billington mean by “childlikeness without being childish”? 3. Does Taoism, like Confucianism, stress correct observance of ritual? 4. Can we knowingly act in accord with an unknowable principle? Twelve Zen Stories Buddhism was introduced in China in the ?rst century. After hundreds of years Buddhist and Taoist ideas blended to yield Zen Buddhism, which more than a millennium later spread to Japan. Zen places comparatively little emphasis on ritual, morality, or book learning. Rather, Zen ?nds enlightenment in spontane- ous experience and challenges adherents with koans. puzzles that seek to force respondents to abandon reason. From Zen Flesh/Zen Bones. compiled by Paul Reps and Nyagen Senuki. Tuttle Publishing. 1957. 714 PART ls . ASIAN OUTLOOKS Our ?nal selection contains a dozen Zen stories that illustrate how paradox is supposed to provide a path to understanding The ultimate lesson is supposed to be the elimination of all dualiiies, including any separation between conscious ness and the object of meditation. A CUP OF TEA Nan-in, a Japanese master during the Meiji era (1868—1912), received a university professor who came to inquire about Zen. Nancin served tea. He poured his visitor’s cup full, and then kept on pouring. The professor watched the over?ow until he no longer could restrain himself. “It is overfull. No more will go in!” “Like this cup,” Nancin said, “you are full of your own opinions and specula. tions. How can I show you Zen unless you ?rst empty your cup?” IS THAT SO? The Zen master Hakuin was praised by his neighbors as one living a pure life. A beautiful Japanese girl whose parents owned a food store lived near him. Suddenly without any warning, her parents discovered she was with child. Tltis made her parents angry she would not confess who the man was, but after much harassment at last named Hakuin. In great anger the parents went to the master. *Is that so?” was all he would say After the child was born, it was brought to Hakuin. By this time he had lost his reputation, which did not trouble him, but he took very good care of the child. He obtained milk from his neighbors and everything else the little one needed. A year later the girl-mother could stand it no longer. She told her parents the truth—that the real father of the child was a young man who worked in the ?shmarket. The mother and father of the girl at once went to Hakuin to ask his forgive- ness, to apologize at length, and to get the child back again. Hakuin was willing. In yielding the child, all he said was: “Is that so?” THE MOON CANNOT BE STOLEN Ryokan, a Zen master, lived the simplest kind of life in a little hut at the foot of a mountain One evening a thief visited the hut only to discover there was nothing in it to steal. Ryokan returned and caught him. ~rou may have come a long way to visit me,” he told the prowler, “and you should not retum emptychanded. Please take my clothes as a gift.”

1. Diotima suggests that Socrates was wrong to say that love means “being
loved
, rather than
being a lover
” (487; 204c). What does she mean by this? What does it mean that love means “being loved”?
2. What does Diotima mean when she says that lovers “want the good to be theirs forever” (489; 206a)? What does this claim have to do with metaphysics?
3. Diotima says “all of us are pregnant, Socrates, both in body and in the soul” (489; 206c). Can you explain the figurative meaning of this idea? What would be an example of
being pregnant in the soul
?
4. Diotima proposes to initiate Socrates into “these rites of love” (492-494). This passage is referred to as Plato’s Ladder of Love. Can you give an example of one of the steps of this process, along this metaphorical Ladder? Can you explain how the process ends (“Try to pay attention to me…as best you can. You see, the man who has been thus far guided in matters of Love, who has beheld beautiful things in the right order and correctly, is coming now to the goal of Loving,” 493; 210e).

Howard Brody’s model of a “transparency” standard of informed consent is derived most directly from (pick the best answer):
Select one:
a.
The reasonable patient standard
b.
The subjective standard
c.
The community practice standard
d.
The “conversation” model of informed consent
While the patient’s right to give informed consent to medical treatment is now well-established both in U.S. law and in biomedical ethics, evidence continues to suggest that the concept has been poorly integrated into American medical practice, and that in many instances the needs and desires of patients are not being well met by current policies. It appears that the theory and the practice of informed consent are out of joint in some crucial ways. This is particularly true for primary care settings, a context typically ignored by medical ethics literature, but where the majority of doctor-patient encounters occur. Indeed, some have suggested that the concept of informed consent is virtually foreign to primary care medicine where benign paternalism appropriately reigns and where respect for patient autonomy is almost completely absent. Current legal standards of informed consent send the wrong message to physicians about their moral and legal expectations. A “transparency” model that sees consent as a conversation process can enhance good medical practice and patient autonomy without foreclosing appropriate judicial review. I must begin, however, by briefly identifying some assumptions crucial to the development of this position. It is worth asking whether current legal standards for informed consent tend to resolve the problem or to exacerbate it. I will maintain that the reasonable patient standard does a much better job of indicating the centrality of respect for patient autonomy and the desired outcome of the informed consent process, which is revealing the information that a reasonable person would need to make an informed and rational decision. This standard is particularly valuable when modified to include the specific informational and decisional needs of a particular patient. In many cases, risks to the patient are negligible and conflicts over patient values and the goals of treatment or nontreatment are of little consequence. Moreover, in contrast to the tertiary care patient, the typical ambulatory patient is much better able to exercise freedom of choice and somewhat less likely to be intimidated by either the severity of the disease or the expertise of the physician; the opportunities for changing one’s mind once treatment has begun are also much greater. In specialty practice, many of these concerns can be nicely met by detailed written or videotaped consent documents, which can provide the depth of information required while still putting the benefits and alternatives in proper context. This is workable when one engages in a limited number of procedures and can have a complete document or videotape for each. However, this approach is not feasible for primary care, when the number of procedures may be much more numerous and the time available with each patient may be considerably less. Moreover, it is simply not realistic to expect even the best educated of primary care physicians to rattle off at a moment’s notice a detailed list of significant risks attached to any of the many drugs and therapeutic modalities they recommend. This sets informed consent apart from all other aspects of medical practice in a way that I believe is widely perceived by nonpaternalistic primary care physicians, but which is almost never commented upon in the medical ethics literature. To the extent that patient autonomy is operationalized in informed consent, properly understood, then it ought to be part and parcel of good primary care. Second, the claim that the primary care physician cannot be expected to obtain the patient’s informed consent seems to undermine the idea that informed consent could or ought to be part of the daily practice of medicine. Third, primary care encounters are statistically more common than the highly specialized encounters previously used as models for the concept of informed consent. Unfortunately, given the present legal climate, the physician is much more likely to get a mixed or undesirable message from the reasonable patient standard. The message the physician hears from the reasonable patient standard is that one must exhaustively lay out all the possible risks as well as benefits and alternatives of the proposed procedure. If one remembers to discuss as many possible risks as can be thought of, and the patient in a particular case suffers the fifty-first, the physician might subsequently be found liable for incomplete disclosure. Since lawsuits are triggered when patients suffer harm, disclosure of risk becomes relatively more important than disclosure of benefits. Moreover, disclosure of information becomes much more critical than effective patient participation in decision-making. Physicians consider it more important to document what other physicians in that specialty behave, regardless of how well or how poorly that behavior serves patients’ needs. Certainly, behaving the way other physicians behave is a task we might expect physicians to readily accomplish; unfortunately, the standard fails to inform them of the end toward which the task is aimed. The reasonable patient standard does a much better job of indicating the centrality of respect for patient autonomy and the desired outcome of the informed consent process, which is revealing the information that a reasonable person would need to make an informed and rational decision. This standard is particularly valuable when modified to include the specific informational and decisional needs of a particular patient. In many cases, risks to the patient are negligible and conflicts over patient values and the goals of treatment or nontreatment are of little consequence. Moreover, in contrast to the tertiary care patient, the typical ambulatory patient is much better able to exercise freedom of choice and somewhat less likely to be intimidated by either the severity of the disease or the expertise of the physician; the opportunities for changing one’s mind once treatment has begun are also much greater. In specialty practice, many of these concerns can be nicely met by detailed written or videotaped consent documents, which can provide the depth of information required while still putting the benefits and alternatives in proper context. This is workable when one engages in a limited number of procedures and can have a complete document or videotape for each. However, this approach is not feasible for primary care, when the number of procedures may be much more numerous and the time available with each patient may be considerably less. Moreover, it is simply not realistic to expect even the best educated of primary care physicians to rattle off at a moment’s notice a detailed list of significant risks attached to any of the many drugs and therapeutic modalities they recommend. This sets informed consent apart from all other aspects of medical practice in a way that I believe is widely perceived by nonpaternalistic primary care physicians, but which is almost never commented upon in the medical ethics literature. To the extent that patient autonomy is operationalized in informed consent, properly understood, then it ought to be part and parcel of good primary care. Second, the claim that the primary care physician cannot be expected to obtain the patient’s informed consent seems to undermine the idea that informed consent could or ought to be part of the daily practice of medicine. Third, primary care encounters are statistically more common than the highly specialized encounters previously used as models for the concept of informed consent. Unfortunately, given the present legal climate, the physician is much more likely to get a mixed or undesirable message from the reasonable patient standard. The message the physician hears from the reasonable patient standard is that one must exhaustively lay out all the possible risks as well as benefits and alternatives of the proposed procedure. If one remembers to discuss as many possible risks as can be thought of, and the patient in a particular case suffers the fifty-first, the physician might subsequently be found liable for incomplete disclosure. Since lawsuits are triggered when patients suffer harm, disclosure of risk becomes relatively more important than disclosure of benefits. Moreover, disclosure of information becomes much more critical than effective patient participation in decision-making. Physicians consider it more important to document what other physicians in that specialty behave, regardless of how well or how poorly that behavior serves patients’ needs. Certainly, behaving the way other physicians behave is a task we might expect physicians to readily accomplish; unfortunately, the standard fails to inform them of the end toward which the task is aimed. The reasonable patient standard does a much better job of indicating the centrality of respect for patient autonomy and the desired outcome of the informed consent process, which is revealing the information that a reasonable person would need to make an informed and rational decision. This standard is particularly valuable when modified to include the specific informational and decisional needs of a particular patient. In many cases, risks to the patient are negligible and conflicts over patient values and the goals of treatment or nontreatment are of little consequence. Moreover, in contrast to the tertiary care patient, the typical ambulatory patient is much better able to exercise freedom of choice and somewhat less likely to be intimidated by either the severity of the disease or the expertise of the physician; the opportunities for changing one’s mind once treatment has begun are also much greater. In specialty practice, many of these concerns can be nicely met by detailed written or videotaped consent documents, which can provide the depth of information required while still putting the benefits and alternatives in proper context. This is workable when one engages in a limited number of procedures and can have a complete document or videotape for each. However, this approach is not feasible for primary care, when the number of procedures may be much more numerous and the time available with each patient may be considerably less. Moreover, it is simply not realistic to expect even the best educated of primary care physicians to rattle off at a moment’s notice a detailed list of significant risks attached to any of the many drugs and therapeutic modalities they recommend. This sets informed consent apart from all other aspects of medical practice in a way that I believe is widely perceived by nonpaternalistic primary care physicians, but which is almost never commented upon in the medical ethics literature. To the extent that patient autonomy is operationalized in informed consent, properly understood, then it ought to be part and parcel of good primary care. Second, the claim that the primary care physician cannot be expected to obtain the patient’s informed consent seems to undermine the idea that informed consent could or ought to be part of the daily practice of medicine. Third, primary care encounters are statistically more common than the highly specialized encounters previously used as models for the concept of informed consent. Unfortunately, given the present legal climate, the physician is much more likely to get a mixed or undesirable message from the reasonable patient standard. The message the physician hears from the reasonable patient standard is that one must exhaustively lay out all the possible risks as well as benefits and alternatives of the proposed procedure. If one remembers to discuss as many possible risks as can be thought of, and the patient in a particular case suffers the fifty-first, the physician might subsequently be found liable for incomplete disclosure. Since lawsuits are triggered when patients suffer harm, disclosure of risk becomes relatively more important than disclosure of benefits. Moreover, disclosure of information becomes much more critical than effective patient participation in decision-making. Physicians consider it more important to document what other physicians in that specialty behave, regardless of how well or how poorly that behavior serves patients’ needs. Certainly, behaving the way other physicians behave is a task we might expect physicians to readily accomplish; unfortunately, the standard fails to inform them of the end toward which the task is aimed. The reasonable patient standard does a much better job of indicating the centrality of respect for patient autonomy and the desired outcome of the informed consent process, which is revealing the information that a reasonable person would need to make an informed and rational decision. This standard is particularly valuable when modified to include the specific informational and decisional needs of a particular patient. In many cases, risks to the patient are negligible and conflicts over patient values and the goals of treatment or nontreatment are of little consequence. Moreover, in contrast to the tertiary care patient, the typical ambulatory patient is much better able to exercise freedom of choice and somewhat less likely to be intimidated by either the severity of the disease or the expertise of the physician; the opportunities for changing one’s mind once treatment has begun are also much greater. In specialty practice, many of these concerns can be nicely met by detailed written or videotaped consent documents, which can provide the depth of information required

Image transcription text
Include summary of each stanza’s meaning & connections to Frankenstein (consider Dear Dr. Frankenstein ethics and morality implications) BY W I, too, know the science ofbuilding men Title Out of fragments in little light . Where I’ll be damned if lightning don’t Speaker Strike as I forget one May have a thief’s thumb, Another, a murderer’s arm, And watch the men I’ve made leave Like an idea I meant to write down, Like a vehicle stuck In reverse, like the monster God came to know the moment Adam named animals and claimed Eve, turning from heaven to her As if she was his To run. No word he said could be tamed. No science. No design. Nothing taken Gently into his hand or your hand or mine, Nothing we erect is our own. Jericho Brown, “Dear Dr. Frankenstein” from The New Testament. Copyright © 2014 by Jericho Brown. Reprinted by permission of Copper Canyon Press. Source: The New Testament (Copper Canyon Press, 2014)
Show less