Ethical Capture
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Philadelphia Ethical Society is a humanist, religious, ethical and educational organization that has contributed to humanistic and progressive casues since 1855, The building is located on historic Rittenhouse Square in downtown Philadelphia. There are regular meetings of the movement in the buliding and it can be rented out for musical events, business meetings or other events.
ETHICAL DILEMMA Should animals be used for entertainment?
As much as I enjoyed the rodeo it did raise a number of questions for me. How much stress does the animal go through?
Unless you are a vegan (not me) how ethical are any of our choices when it comes to animals? Any thoughts? Does having a conscience mean less fun, absolutely, lol.
some to show my indian heritage the dress is also known as a Lehenga
place -maps.secondlife.com/secondlife/Sunny
pose- carisma
This photograph is part of an exhibit of architectural photography.
(Click here for an online version of this exhibition held at the Ethical Society).
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Saint Louis modern architect Harris Armstrong, check my blog architectural ruminations.
Photograph by Andrew Raimist, 2007.
Schwanzmeise
Ethical tagging:
- The picture was taken at a feeding place.
- Das Bild entstand an einer Futterstelle.
Bespoke wedding rings by Ingle & Rhode. Made with fair trade gold, recycled platinum and ethical diamonds. For more information or a consultation please visit us at www.ingleandrhode.co.uk/
Poppy Greenfinger
Green in every respect, currently collaborating with me on my grafted “Homo Erectus Plasticus” project.
TY MYNX FOR THIS MOD. *dies happy*
I love Saints Row and this made my day. ; u ; <3
I still need to work on that hair though... xD
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Armstrong's life and work, see architectural ruminations.
Photograph copyright © Andrew Raimist October 2005.
Old photo edited with "Content Aware Tool" to get rid of obstructing reeds.
www.birdingtourscyprus-bitw.com
Rittenhouse Square, Philadelphia. If it wasn't for the blue hat, I never would have noticed the person on the sidewalk.
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Armstrong's life and work, see architectural ruminations.
Photograph by Andrew Raimist, 2007.
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Armstrong's life and work, see architectural ruminations.
I'm on the Ethics Committee for the North American Nature Photography Association, promoting ethical and humane practices for wildlife photography. Insect photography is an area often overlooked in the field of ethics because of the diminished way people tend to view these small animals. But they are also living beings, critical to their own ecosystems, and subject to stressors, sometimes significant, because of us. So, with any images I shoot, including insects, I do not stage nor otherwise manipulate animals for the sake of a photo.
Ethical practices include: not refrigerating/freezing insects for photos (a common practice); not staging images by moving insects from their natural perches or habitats; not posing them with other animals, especially their predators. People will sometimes spray insects with formulas like glycerin droplets to create a dew-like effect, but any interference, especially with materials that could potentially harm them physically, should be avoided. (The same and more is true for reptiles and amphibians.)
The important operative: "for the sake of a photo." I don't believe any animal should be harmed or stressed deliberately for the sake of a photo op.
I first saw the silhouette of this grasshopper through pond foliage while I was photographing Pacific chorus frogs. I snapped this just as s/he peered above the leaf.
The animal -- and his/her well-being -- is *always* more important than the photo
Fashion Photography © 2011 Sayan Devaan Leanage
L O N A L I Collection By Lonali Rodrigo
This out fit is made out of 100% hand-loom fabric which are very colorful and vibrant in nature. And its really comfortable to wear as well. Made to the highest ethical fashion standards, Lonali is the winner of 2010 Ethical Fashion Awards.
I love connecting with other photographers. Add me on Flickr or find me on FaceBook
Fashion Photography © 2011 Sayan Devaan Leanage
If you like my photography please put a LIKE on my Facebook Page. Thanks :)
L O N A L I Collection By Lonali Rodrigo
This out fit is made out of 100% hand-loom fabric which are very colorful and vibrant in nature. And its really comfortable to wear as well. Made to the highest ethical fashion standards, Lonali is the winner of 2010 Ethical Fashion Awards.
I love connecting with other photographers. Add me on Flickr or find me on FaceBook
Click here to browse my other fashion photography work
Click here to browse my photo stream and other SET's
This elephant sanctuary prided itself on treating rescued elephants well. They seemed happy and we witnessed no maltreatment.
This elephant sanctuary prided itself on treating rescued elephants well. They seemed happy and we witnessed no maltreatment.
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Armstrong's life and work, see architectural ruminations.
The Ethical Society of St. Louis was founded in 1886 with Walter Sheldon as its first leader. Sheldon had been selected by Felix Adler, founder of the Ethical Culture Movement in 1877, after working together at the New York Society. The first lectures were delivered at Memorial Hall in the Museum of Fine Arts.1887.[1]
The architect of its distinctive Clayton Road building, completed in 1962, was Harris Armstrong.[2]
The current leader of the Ethical Society of St. Louis is Amy Miller.[3]
The Pokot (or Pokhot) live in the Baringo district and in the Western Pokot district in Kenya. They are also inhabitants of Uganda.There are two main sub-groups depending of their location and way of life. The first group consist of the Hill Pokot who live in the rainy highlands in the west and in the central south, and are mainly farmers and pastoralists. The second group is made up of the Plains Pokot who live in dry and infertile plains, with their cattle. A homestead is composed of one or more buildings for a man, his wife and children; the prospective co-wives live in separate houses. Teaching children ethical rules is extremely important. Most of the Pokot are nomadic and thus have interacted with different peoples, incorporating their social customs.The Pokot are very proud of their culture. The songs, storytelling, and decorative arts, in particular body decoration, are very appreciated among the Pokot. They adorn the body with beads and hairstyling, and proceed to scarifications and the removal of the lower central incisors. Pokot girls wear a beaded necklace made of the stems of an asparagus tree. Most Pokot have some knowledge of herbal medicine, so they often use these treatments along with those of the hospitals. They belong to the Kenya's Nilotic-speaking peoples.For the Pokot, the universe has two realms: the above is the realm of the most powerful deities—Tororot, Asis (sun), and llat (rain); and the below is the one where live humans, animals, and plants. Humans are responsible for the realm that they inhabit, but they rely upon divinities to achieve and maintain peace and prosperity. They worship many deities like the sun, moon and believe in the spirit of death.The Pokot communicate with their deities through prayer and sacrifice. They perform it during ethnic festivals and dances. Oracles are responsible for maintaining the spiritual balance within the community. They are superstitious and believe in sorcery, so sometimes they call on shielding lucky sorcery. They have prophets, either male or female, who foresee and advise, usually by the means of animal sacrifices. Their abilities are considered as a divine gift. Clan histories recount the changes of location, through poetry and song, emphasizing the vulnerability of human beings and the importance of supernatural powers that help them overcome hunger, thirst, and even death. Ceremonies mark the transitions in the people's social lives. Among these are: the cleansing of a couple expecting their first child; the cleansing of newborn infants and their mothers; the cleansing of twins and other children who are born under unusual circumstances; male and female initiation; marriage; sapana, a coming-of-age ceremony for men; and summer-solstice, harvest, and healing ceremonies. The most important rite of passage for most Pokot is circumcision for boys and clitoridectomy for girls. These rites consist of a series of neighborhood-based ceremonies, emphasizing the importance of having a good behavior. When boys are circumcised, they acquire membership in one of eight age sets. Women do not belong to any age-set. After excision, for several months, girls have a white painting on their face and wear a hood made of blackened leather with charcoal and oil. This means they are untouchable until the lepan ceremony, that marks the passage to womanhood. Unlike other tribes, the Pokot keep the affiliation to their clan throughout their lives, there is no disruption with marriage. Surprisingly, the agreement before marriage is made by gift giving, from the groom and his family to the bride and her family (and not the contrary), often over a period of years. It often implies the gift of a combination of livestock, goods, and cash to the bride's family, and the allotment of milk cows and rights to land to the bride. The bond between a husband and wife lasts for 3 generations, after what marriages can take place again between the two groups. Polygamy exists but is not prevalent among men before 40. The spirits of the elder anticipate reincarnation in their living descendants: when a child is said to resemble the elder, the same name is given. Disputes are resolved in neighborhood councils and in government courts. Some of the sanctions include shaming, cursing, and bewitching.
Les Pokot vivent dans le district de Baringo et à l’ouest du district de Pokot au Kenya. Ce sont aussi des habitants de l’Ouganda.Il existe deux principaux sous-groupes selon leur localisation et mode de vie. Le premier groupe est constitué des Pokot des collines qui vivent dans les hautes terres humides dans l’ouest et dans le centre sud, et sont surtout des agriculteurs et pasteurs. Le second groupe est composé des Pokot des plaines qui vivent dans les plaines sèches et infertiles, avec leur bétail. Chaque propriété familiale est composée d’une ou plusieurs bâtiments pour un homme, sa femme et ses femmes, les éventuelles autres épouses vivent dans des maisons séparées. Enseigner aux enfants les règles éthiques est extrêmement important. La plupart des Pokot sont nomades et ont donc interagi avec différents peuples, incorporant leurs coutumes sociales. Les Pokot sont très fiers de leur culture. Les chants, contines, et arts décoratifs, en particulier la décoration du corps, sont particulièrement appréciés chez les Pokot. Ils parent leur corps de perles et coiffures originales, et procèdent à des scarifications et au retrait des incisives centrales inférieures. Les filles Pokot portent un collier de perles fait de tiges d’asparagus. La plupart des Pokot a des connaissances des médicaments à base de plantes, et ils utilisent donc souvent ces traitements avec ceux des hôpitaux. Ils appartiennent aux peuples parlant les langues nilotiques du Kenya.Pour les Pokot, l’univers a deux royaumes : celui d’en haut est le royaume des déités les plus puissantes –Torotot, Asis (soleil), et Ilat (pluie) ; celui d’en bas est celui où vivent les humains, animaux, et plantes. Les humains sont responsables du royaume qu’ils habitent, mais ils reposent sur les divinités pour atteindre et maintenir la paix et la prospérité. Ils vouent un culte à de nombreuses déités tels que le soleil et la lune et croient dans l’esprit de la mort. Les Pokot communiquent avec leurs déités par la prière et le sacrifice. Ils les accomplissent lors de festivals ethniques et de danses. Les oracles sont responsables du maintien de l’équilibre spirituel à l’intérieur de la communauté. Ils sont superstitieux et croient aux sortilèges, c’est pourquoi parfois ils invoquent des sortilèges de chance protecteurs. Ils ont des prophètes, hommes ou femmes, qui voient dans le futur et conseillent, habituellement au moyen de sacrifices d’animaux. Leurs capacités sont considérées comme un don divin. Les histoires claniques racontent les changements de leurs lieux de vie, à travers des poèmes et chansons, mettant en avant la vulnérabilité des êtres humains et l’importance de pouvoirs supernaturels qui les aident à surpasser la faim, la soif, et même la mort. Les cérémonies marquent les transitions dans la vie sociale des individus. Parmi celles-ci on compte : la purification d’un couple attendant leur premier enfant ; celle d’enfants nouveaux-nés et de leurs mères ; la purification de jumeaux et d’autres enfantgs qui sont nés dans des circonstances inhabituelles ; l’initiation pour hommes et femmes ; le mariage ; le sapana, une cérémonie pour la majorité chez les hommes ; le solstice d’été ; la moisson ; et les cérémonies de soins. Le rite de passage le plus important pour la plupart des Pokot est la circoncision pour les garçons et la clitorectomie pour les filles. Ces rites consistent en une série de cérémonies basées sur le voisinage, soulignant l’importance d’avoir une bonne conduite. Lorsque les garçons sont circoncis, ils deviennent membres de l’une des huit classes d’âge. Les femmes n’appartiennent à aucune classe d’âge. Après l’excision, pour plusieurs mois, les filles portent une painture blanche sur le visage et une capuche fait de cuir noirci au charbon de bois et à l’huile. Cela signifie qu’elle sont intouchables jusqu’à la cérémonie lepan, qui marque le passage à l’état de femme. Contrairement à d’autres tribus, les Pokot gardent l’affiliation à leur clan toute leur vie, il n’y a aucune rupture lors du mariage. De façon surprenante, l’accord avant le mariage est réalisé grâce à des cadeaux de la part du futur époux et de sa famille, à la fiancée et sa famille (et non le contraire), souvent pour une période donnée d’année. Cela implique souvent le don d’une association de bétail, biens, et argent à la famille de la mariée, et l’attribution de vaches à lait et des droits fonciers à la mariée. Le lien entre le mari et la femme dure pendant 3 générations, après quoi les mariages peuvent de nouveau avoir lieu entre les deux groupes. La polygamie existes mais ne prévaut pas chez les hommes de moins de 40 ans. Les esprits des plus vieux anticipent la réincarnation chez leurs descendants vivants : quand on dit d’un enfant qu’il ressemble à son aîné, le même nom lui est donné. Les disputes sont résolues dans des conseils de voisinage et dans les tribunaux du gouvernement. Certaines des sanctions incluent le déshonneur, la malédiction et l’ensorcellement.
© Eric Lafforgue
in Australia the big milk distributors, like Murray Goldman, and the big supermarkets, like Coles, Woolworths and Aldi, are rising off the local dairy farmers and causing financial difficulties for rural communities.
The challenge is for the shopper find in the forrest of retail deceit and to buy milk from ethical Australian milk distributors such as Norco and Maleny Dairies.
Photograph at Scarborough, Queensland.
[...] No artist has ethical sympathies. An ethical sympathy in an artist is an unpardonable mannerism of style [...]
-- Quote by Oscar Wilde (Irish Poet, Novelist, Dramatist and Critic, 1854-1900)
Rome, Italy (May, 2008)
Fashion Photography © 2011 Sayan Devaan Leanage
L O N A L I Collection By Lonali Rodrigo
This out fit is made out of 100% hand-loom fabric which are very colorful and vibrant in nature. And its really comfortable to wear as well. Made to the highest ethical fashion standards, Lonali is the winner of 2010 Ethical Fashion Awards.
I love connecting with other photographers. Add me on Flickr or contact me on FaceBook
Click here to browse my other fashion photography work
Click here to browse my photo stream and other SET's
If you like my photography please put a LIKE on my Facebook Page. Thanks :)
Rovingian Council - Ethical Coexistence in Caves- Principles for Sustainable Spiritual Practice by Daniel Arrhakis (2026)
Rovingian Council - Ethical Coexistence in Caves: Principles for Sustainable Spiritual Practice
Environmental Preservation and Spiritual Respect in Subterranean Ecosystems
Fragility of Caves and Human Interaction
Caves are extremely fragile ecosystems due to their isolation and geomorphological characteristics. For this reason, any physical interaction by Rovingian nomadic monks, or any others, must be minimized so as not to compromise the integrity of the sites.
Respect for these environments must encompass both their physical structure and environmental balance. It is imperative to avoid practices such as campfires, the use of harmful sounds, rituals involving elements foreign to the natural context of the caves, and immersion in internal lakes.
Although they are spaces conducive to isolation and spiritual contemplation, stays should be brief, limiting the number of participants and the intensity of artificial lighting. The goal is not to interfere with the life rhythms of local species.
Balance Between Spirituality and Environmental Preservation
The balance between spiritual seeking and environmental preservation is fundamental, especially in ecosystems as sensitive as caves. To ensure ethical and sustainable coexistence, visitor interaction should be guided by the principle of zero impact.
Protection of Physical and Chemical Integrity
Caves are structures that take thousands of years to form, but can be damaged in seconds. Therefore, it is crucial to protect their physical and chemical integrity.
Mineral structures: Human touch deposits oils and skin particles, disrupting stalactite growth.
Smoke and soot: Campfires and candles alter the rock chemistry, in addition to harming microscopic fauna.
Water contamination: Underground lakes are closed systems, and any residue, such as soap or sweat, is toxic to endemic species.
Preservation of Biodiversity (Troglobites or Troglobionts - strictly cave-dwelling species)
Life in caves evolved in darkness and with scarce resources, making it vulnerable to environmental changes.
Light pollution: Intense artificial light can disorient bats and destroy colonies of photosensitive microorganisms.
Thermal alteration: The body heat of large groups alters the stable temperature of the environment, disturbing the hibernation of multiple species.
Humidity alteration: the very respiration of large groups can interfere with the local atmosphere of the caves in terms of composition (Increased Carbon Dioxide) and humidity content.
Noise: The amplified acoustics of the cave can cause severe stress to local fauna, such as bat colonies.
Conscious Spiritual Practice
Spiritual isolation can be experienced without leaving traces, adopting practices that respect the ecosystem.
Passive contemplation: Silent meditation is favored over rituals involving offerings or incense or submersion in underground lakes.
Minimalist equipment: The use of less disruptive red lights and clothing that does not release synthetic fibers is recommended.
Rotation: It is important to allow the site to "rest" between visits to recover its natural state.
Cleaning protocol: It must be ensured that nothing is left outside, guaranteeing that only native elements remain.
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Conselho Rovingiano - Coexistência Ética em Grutas: Princípios para a Prática Espiritual Sustentável
Preservação ambiental e respeito espiritual em ecossistemas subterrâneos
Fragilidade das Grutas e Interação Humana
As grutas são ecossistemas extremamente frágeis devido ao seu isolamento e características geomorfológicas. Por esse motivo, qualquer interação física por parte dos monges nómadas rovingianos, ou quaisquer outros, deve ser minimizada, para não comprometer a integridade dos locais.
O respeito por estes ambientes deve abranger tanto a sua estrutura física quanto o equilíbrio ambiental. É imperativo evitar práticas como fogueiras, uso de sons prejudiciais, rituais que envolvam elementos estranhos ao contexto natural das grutas e a imersão em lagos interiores.
Apesar de serem espaços propícios ao isolamento e à contemplação espiritual, a permanência deve ser breve, limitando o número de participantes e a intensidade da iluminação artificial. O objetivo é não interferir com os ritmos de vida das espécies locais.
Equilíbrio entre Espiritualidade e Preservação Ambiental
O equilíbrio entre a busca espiritual e a preservação ambiental é fundamental, especialmente em ecossistemas tão sensíveis como as grutas. Para garantir uma coexistência ética e sustentável, a interação dos visitantes deve ser orientada pelo princípio do impacto zero.
Proteção da Integridade Física e Química
As grutas são estruturas que levam milhares de anos a formar-se, mas podem ser danificadas em segundos. Por isso, é crucial proteger a sua integridade física e química.
Estruturas minerais: O toque humano deposita óleos e partículas de pele, interrompendo o crescimento de estalactites.
Fumo e fuligem: Fogueiras e velas alteram a química da rocha, além de prejudicarem a fauna microscópica.
Contaminação da água: Lagos subterrâneos são sistemas fechados e qualquer resíduo, como sabão ou suor, é tóxico para espécies endémicas.
Preservação da Biodiversidade (Troglóbios ou Troglobiontes - espécies estritamente cavernícolas)
A vida nas grutas evoluiu na escuridão e com escassez de recursos, tornando-a vulnerável a alterações ambientais.
Poluição luminosa: Luz artificial intensa pode desorientar morcegos e destruir colónias de microrganismos fotossensíveis.
Alteração térmica: O calor corporal de grupos grandes altera a temperatura estável do ambiente, perturbando o hibernáculo de múltiplas espécies.
Alteração de humidade: a própria respiração de grandes grupos pode interferir com a atmosfera local das grutas em termos de composição (Aumento de Dióxido de Carbono) e teor de humidade.
Ruído: A acústica amplificada da gruta pode causar stress severo em fauna local, como colónias de morcegos.
Prática Espiritual Consciente
O isolamento espiritual pode ser vivido sem deixar rasto, adotando práticas que respeitem o ecossistema.
Contemplação passiva: Privilegia-se a meditação silenciosa em detrimento de rituais que envolvam oferendas ou incenso ou submersão em lagos subterrâneos.
Equipamento minimalista: Recomenda-se o uso de luzes vermelhas, menos disruptivas, e vestuário que não liberte fibras sintéticas.
Rotatividade: É importante permitir que o local "descanse" entre visitas para recuperar o seu estado natural.
Protocolo de limpeza: Deve-se assegurar que nada é deixado do exterior, garantindo que apenas elementos autóctones permaneçam.
Diversity as an Ethical Value in Universal Diplomacy and Space Exploration by Daniel Arrhakis (2026)
Diversity as an Ethical Value in Universal Diplomacy and Space Exploration
Diversity as a Driver for Coexistence and Universal Peace
The appreciation of diversity is presented as a fundamental principle for peaceful coexistence and the construction of world and universal peace. Within the framework of Rovingian animism, spiritual development is not measured by the ability to dominate the ecosystem, but rather by the aptitude to maintain harmonious relationships within a diverse environment. Thus, the acceptance of diversity is seen as the first step towards peaceful coexistence among individuals and among different peoples.
Diversity: An Essential Diplomatic Competence
The Rovingian animist perspective highlights diversity not only as an ethical value, but also as a crucial diplomatic competence for the future of humanity. By applying the logic of animism—where everything possesses agency and spirit—to space exploration, a model of cosmic ethics is proposed that can avoid the errors of the colonialist past. This model prioritizes integration over conquest, promoting spiritual evolution based on the construction of horizontal relationships.
Universal Ecosystem and Cosmic Diplomacy
In Rovingian animism, the concept of horizontal power replaces the traditional hierarchy of domination with a network of relationships. Earth is perceived as the first circle of an ecosystem that expands into the cosmos. The acceptance of biological and cultural diversity in our own environment is presented as an indispensable condition for success in dialogue with the "truly other" in space, whether near or far.
The Interstellar Rosetta Stone
When encountering other civilizations, the importance of technical language is secondary to the ontological stance. Intrinsic respect, recognizing the "other"—even if not biological or comprehensible—as a subject with rights, becomes essential. Animism teaches us to value the diplomacy of listening, encouraging us to "hear" that which does not speak our language, such as the forest, the river, or the void. This paradigm puts an end to anthropocentrism, suggesting that, to coexist in the universe, humanity must abandon its role as the center of the narrative and become an integral part of the universal fabric.
The First Step: Internal Acceptance of Diversity
Acceptance of universal diversity begins with the pacification of one's own internal differences. Rovingian animism, as a tool for translation, demands a revolution in perception: it is necessary to see the universe as a community of subjects, and not merely as a storehouse of resources. This is the starting point for a cosmic ethic grounded in coexistence and mutual respect.
Transcultural and Exobiological Communication - Sacred Geometries as a Connecting Tool.
Geometry is the basis of mathematics, the only language we presumably share with any advanced intelligence in the universe. Unlike phonetic languages, which depend on human cultural conventions, geometric patterns are based on physical constants and universal laws that govern the structure of matter and energy.
The study of sacred geometry in human multiculturalism reveals recurring patterns that act as the "encrypted memory" of our species. The study of the diversity of these geometries as witnesses to our millennial existence as humanity can provide the tools for communication with other universal extraplanetary cultures.
Geometries as a Connecting Tool
Understanding how different human cultures have encoded knowledge in geometries helps to create translation models for intelligences that operate on distinct scales of perception.
______________________________________________________________________________________________________
A Diversidade Como Valor Ético na Diplomacia Universal e Exploração Espacial
A Diversidade Como Motor Para a Coexistência e a Paz Universal
A valorização da diversidade é apresentada como um princípio fundamental para a coexistência pacífica e a construção de uma paz mundial e universal. No âmbito do animismo rovingiano, o desenvolvimento espiritual não é medido pela capacidade de dominar o ecossistema, mas sim pela aptidão em manter relações harmoniosas dentro de um ambiente diverso. Assim, a aceitação da diversidade é vista como o primeiro passo para uma convivência pacífica entre os indivíduos e entre diferentes povos.
Diversidade: Competência Diplomática Essencial
A perspetiva animista rovingiana destaca a diversidade não apenas como um valor ético, mas também como uma competência diplomática crucial para o futuro da humanidade. Ao aplicar a lógica do animismo — onde tudo possui agência e espírito — à exploração espacial, propõe-se um modelo de ética cósmica capaz de evitar os erros do passado colonialista. Este modelo prioriza a integração em vez da conquista, promovendo uma evolução espiritual baseada na construção de relações horizontais.
Ecossistema Universal e Diplomacia Cósmica
No animismo rovingiano, o conceito de poder horizontal substitui a tradicional hierarquia de domínio por uma rede de relações. A Terra é percecionada como o primeiro círculo de um ecossistema que se expande para o cosmos. A aceitação da diversidade biológica e cultural no nosso próprio ambiente é apresentada como condição indispensável para o sucesso no diálogo com o "verdadeiramente outro" no espaço, seja ele próximo ou distante.
A Pedra de Roseta Interestelar
Ao encontrar outras civilizações, a importância da linguagem técnica é secundarizada em relação à postura ontológica. O respeito intrínseco, ao reconhecer o "outro" — mesmo que não seja biológico ou compreensível — como sujeito portador de direitos, torna-se essencial. O animismo ensina a valorizar a diplomacia da escuta, incentivando a "ouvir" aquilo que não fala a nossa língua, como a floresta, o rio ou o vácuo. Este paradigma põe fim ao antropocentrismo, sugerindo que, para coexistir no universo, a humanidade deve abandonar o papel de centro da narrativa e tornar-se parte integrante do tecido universal.
O Primeiro Passo: Aceitação Interna da Diversidade
A aceitação da diversidade universal começa pela pacificação das próprias diferenças internas. O animismo rovingiano, enquanto ferramenta de tradução, exige uma revolução na perceção: é necessário ver o universo como uma comunidade de sujeitos, e não apenas como um armazém de recursos. Este é o ponto de partida para uma ética cósmica fundamentada na coexistência e no respeito mútuo.
Comunicação Transcultural e Exobiológica - As Geometrias Sagradas como Ferramenta de Ligação.
A geometria é a base da matemática, a única linguagem que presumivelmente partilhamos com qualquer inteligência avançada no universo. Diferente de línguas fonéticas, que dependem de convenções culturais humanas, os padrões geométricos baseiam-se em constantes físicas e leis universais que regem a estrutura da matéria e da energia.
O estudo da geometria sagrada no multiculturalismo humano revela padrões recorrentes que atuam como "memória criptografada" da nossa espécie.
O estudo da diversidade destas geometrias enquanto testemunhas da nossa existência milenar enquanto humanidade, podem dar as ferramentas para a comunicação com outras culturas extraplanetárias universais.
As Geometrias como Ferramenta de Ligação
Compreender como diferentes culturas humanas codificaram conhecimento em geometrias ajuda a criar modelos de tradução para inteligências que operam em escalas de perceção distintas.
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Armstrong's life and work, see architectural ruminations.
I will be giving a talk entitled Architecture of the Sun at the Ethical Society of Saint Louis on Sunday 24 June 2007 at 11am. An exhibition of my architectural photographs will be on display (and available for purchase).
The event will also be a celebration of the Summer Solstice including refreshments, activities, and other surprises.
For more on Saint Louis modern architect Harris Armstrong, check my blog architectural ruminations.
Photograph copyright © Andrew Raimist.
Mr. Baillie & Co. sells only grass-fed beef and lamb; and free-range, pasture-raised pork and poultry.
Rozelle, Sydney, Australia (Wednesday 16 May 2018)
Persistent vegetative state
SpecialtyNeurology
A persistent vegetative state (PVS) is a disorder of consciousness in which patients with severe brain damage are in a state of partial arousal rather than true awareness. After four weeks in a vegetative state (VS), the patient is classified as in a persistent vegetative state. This diagnosis is classified as a permanent vegetative state some months (three in the US and six in the UK) after a non-traumatic brain injury or one year after a traumatic injury. Today, doctors and neuroscientists prefer to call the state of consciousness a syndrome,[1] primarily because of ethical questions about whether a patient can be called "vegetative" or not.[2]
Contents
1Definition
1.1Medical definition
1.2Lack of legal clarity
1.3Vegetative state
1.4Persistent vegetative state
2Signs and symptoms
2.1Recovery
3Causes
4Diagnosis
4.1Diagnostic experiments
4.2Misdiagnoses
5Treatment
5.1Zolpidem
6Epidemiology
7History
8Society and culture
8.1Ethics and policy
8.2Notable cases
9See also
10References
11External links
Definition[edit]
There are several definitions that vary by technical versus layman's usage. There are different legal implications in different countries.
Medical definition[edit]
A wakeful unconscious state that lasts longer than a few weeks is referred to as a persistent (or 'continuing') vegetative state.[3]
Lack of legal clarity[edit]
Unlike brain death, permanent vegetative state (PVS) is recognized by statute law as death in very few legal systems. In the US, courts have required petitions before termination of life support that demonstrate that any recovery of cognitive functions above a vegetative state is assessed as impossible by authoritative medical opinion.[4] In England and Wales the legal precedent for withdrawal of clinically assisted nutrition and hydration in cases of patients in a PVS was set in 1993 in the case of Tony Bland, who sustained catastrophic anoxic brain injury in the 1989 Hillsborough disaster.[3] An application to the Court of Protection is no longer required before nutrition and hydration can be withdrawn or withheld from PVS (or 'minimally conscious' – MCS) patients.[5]
This legal grey area has led to vocal advocates that those in PVS should be allowed to die. Others are equally determined that, if recovery is at all possible, care should continue. The existence of a small number of diagnosed PVS cases that have eventually resulted in improvement makes defining recovery as "impossible" particularly difficult in a legal sense.[6] This legal and ethical issue raises questions about autonomy, quality of life, appropriate use of resources, the wishes of family members, and professional responsibilities.
Vegetative state[edit]
The vegetative state is a chronic or long-term condition. This condition differs from a coma: a coma is a state that lacks both awareness and wakefulness. Patients in a vegetative state may have awoken from a coma, but still have not regained awareness. In the vegetative state patients can open their eyelids occasionally and demonstrate sleep-wake cycles, but completely lack cognitive function. The vegetative state is also called a "coma vigil". The chances of regaining awareness diminish considerably as the time spent in the vegetative state increases.[7]
Persistent vegetative state[edit]
Persistent vegetative state is the standard usage (except in the UK) for a medical diagnosis, made after numerous neurological and other tests, that due to extensive and irreversible brain damage a patient is highly unlikely ever to achieve higher functions above a vegetative state. This diagnosis does not mean that a doctor has diagnosed improvement as impossible, but does open the possibility, in the US, for a judicial request to end life support.[6] Informal guidelines hold that this diagnosis can be made after four weeks in a vegetative state. US caselaw has shown that successful petitions for termination have been made after a diagnosis of a persistent vegetative state, although in some cases, such as that of Terri Schiavo, such rulings have generated widespread controversy.
In the UK, the term is discouraged in favor of two more precisely defined terms that have been strongly recommended by the Royal College of Physicians (RCP). These guidelines recommend using a continuous vegetative state for patients in a vegetative state for more than four weeks. A medical determination of a permanent vegetative state can be made if, after exhaustive testing and a customary 12 months of observation,[8] a medical diagnosis is made that it is impossible by any informed medical expectations that the mental condition will ever improve.[9] Hence, a "continuous vegetative state" in the UK may remain the diagnosis in cases that would be called "persistent" in the US or elsewhere.
While the actual testing criteria for a diagnosis of "permanent" in the UK are quite similar to the criteria for a diagnosis of "persistent" in the US, the semantic difference imparts in the UK a legal presumption that is commonly used in court applications for ending life support.[8] The UK diagnosis is generally only made after 12 months of observing a static vegetative state. A diagnosis of a persistent vegetative state in the US usually still requires a petitioner to prove in court that recovery is impossible by informed medical opinion, while in the UK the "permanent" diagnosis already gives the petitioner this presumption and may make the legal process less time-consuming.[6]
In common usage, the "permanent" and "persistent" definitions are sometimes conflated and used interchangeably. However, the acronym "PVS" is intended[by whom?] to define a "persistent vegetative state", without necessarily the connotations of permanence,[citation needed] and is used as such throughout this article. Bryan Jennett, who originally coined the term "persistent vegetative state", has now recommended using the UK division between continuous and permanent in his book The Vegetative State, arguing that "the 'persistent' component of this term ... may seem to suggest irreversibility".[10]
The Australian National Health and Medical Research Council has suggested "post coma unresponsiveness" as an alternative term for "vegetative state" in general.[11]
Signs and symptoms[edit]
Most PVS patients are unresponsive to external stimuli and their conditions are associated with different levels of consciousness. Some level of consciousness means a person can still respond, in varying degrees, to stimulation. A person in a coma, however, cannot. In addition, PVS patients often open their eyes in response to feeding, which has to be done by others; they are capable of swallowing, whereas patients in a coma subsist with their eyes closed (Emmett, 1989).
Cerebral cortical function (e.g. communication, thinking, purposeful movement, etc) is lost while brainstem functions (e.g. breathing, maintaining circulation and hemodynamic stability, etc) are preserved. Non-cognitive upper brainstem functions such as eye-opening, occasional vocalizations (e.g. crying, laughing), maintaining normal sleep patterns, and spontaneous non-purposeful movements often remain intact.
PVS patients' eyes might be in a relatively fixed position, or track moving objects, or move in a disconjugate (i.e., completely unsynchronized) manner. They may experience sleep-wake cycles, or be in a state of chronic wakefulness. They may exhibit some behaviors that can be construed as arising from partial consciousness, such as grinding their teeth, swallowing, smiling, shedding tears, grunting, moaning, or screaming without any apparent external stimulus.
Individuals in PVS are seldom on any life-sustaining equipment other than a feeding tube because the brainstem, the center of vegetative functions (such as heart rate and rhythm, respiration, and gastrointestinal activity) is relatively intact (Emmett, 1989).
Recovery[edit]
Many people emerge spontaneously from a vegetative state within a few weeks.[10] The chances of recovery depend on the extent of injury to the brain and the patient's age – younger patients having a better chance of recovery than older patients. A 1994 report found that of those who were in a vegetative state a month after a trauma, 54% had regained consciousness by a year after the trauma, whereas 28% had died and 18% were still in the vegetative state. But for non-traumatic injuries such as strokes, only 14% had recovered consciousness at one year, 47% had died, and 39% were still vegetative. Patients who were vegetative six months after the initial event were much less likely to have recovered consciousness a year after the event than in the case of those who were simply reported vegetative at one month.[12] A New Scientist article from 2000 gives a pair of graphs[13] showing changes of patient status during the first 12 months after head injury and after incidents depriving the brain of oxygen.[14] After a year, the chances that a PVS patient will regain consciousness are very low[15] and most patients who do recover consciousness experience significant disability. The longer a patient is in a PVS, the more severe the resulting disabilities are likely to be. Rehabilitation can contribute to recovery, but many patients never progress to the point of being able to take care of themselves.
There are two dimensions of recovery from a persistent vegetative state: recovery of consciousness and recovery of function. Recovery of consciousness can be verified by reliable evidence of awareness of self and the environment, consistent voluntary behavioral responses to visual and auditory stimuli, and interaction with others. Recovery of function is characterized by communication, the ability to learn and to perform adaptive tasks, mobility, self-care, and participation in recreational or vocational activities. Recovery of consciousness may occur without functional recovery, but functional recovery cannot occur without recovery of consciousness (Ashwal, 1994).
Causes[edit]
There are three main causes of PVS (persistent vegetative state):
Acute traumatic brain injury
Non-traumatic: neurodegenerative disorder or metabolic disorder of the brain
Severe congenital abnormality of the central nervous system
Medical books (such as Lippincott, Williams, and Wilkins. (2007). In A Page: Pediatric Signs and Symptoms) describe several potential causes of PVS, which are as follows:
Bacterial, viral, or fungal infection, including meningitis
Increased intracranial pressure, such as a tumor or abscess
Vascular pressure which causes intracranial hemorrhaging or stroke
Hypoxic ischemic injury (hypotension, cardiac arrest, arrhythmia, near-drowning)
Toxins such as uremia, ethanol, atropine, opiates, lead, colloidal silver[16]
Trauma: Concussion, contusion
Seizure, both nonconvulsive status epilepticus and postconvulsive state (postictal state)
Electrolyte imbalance, which involves hyponatremia, hypernatremia, hypomagnesemia, hypoglycemia, hyperglycemia, hypercalcemia, and hypocalcemia
Postinfectious: Acute disseminated encephalomyelitis (ADEM)
Endocrine disorders such as adrenal insufficiency and thyroid disorders
Degenerative and metabolic diseases including urea cycle disorders, Reye syndrome, and mitochondrial disease
Systemic infection and sepsis
Hepatic encephalopathy
In addition, these authors claim that doctors sometimes use the mnemonic device AEIOU-TIPS to recall portions of the differential diagnosis: Alcohol ingestion and acidosis, Epilepsy and encephalopathy, Infection, Opiates, Uremia, Trauma, Insulin overdose or inflammatory disorders, Poisoning and psychogenic causes, and Shock.
Diagnosis[edit]
Despite converging agreement about the definition of persistent vegetative state, recent reports have raised concerns about the accuracy of diagnosis in some patients, and the extent to which, in a selection of cases, residual cognitive functions may remain undetected and patients are diagnosed as being in a persistent vegetative state. Objective assessment of residual cognitive function can be extremely difficult as motor responses may be minimal, inconsistent, and difficult to document in many patients, or may be undetectable in others because no cognitive output is possible (Owen et al., 2002). In recent years, a number of studies have demonstrated an important role for functional neuroimaging in the identification of residual cognitive function in persistent vegetative state; this technology is providing new insights into cerebral activity in patients with severe brain damage. Such studies, when successful, may be particularly useful where there is concern about the accuracy of the diagnosis and the possibility that residual cognitive function has remained undetected.
Diagnostic experiments[edit]
Researchers have begun to use functional neuroimaging studies to study implicit cognitive processing in patients with a clinical diagnosis of persistent vegetative state. Activations in response to sensory stimuli with positron emission tomography (PET), functional magnetic resonance imaging (fMRI), and electrophysiological methods can provide information on the presence, degree, and location of any residual brain function. However, use of these techniques in people with severe brain damage is methodologically, clinically, and theoretically complex and needs careful quantitative analysis and interpretation.
For example, PET studies have shown the identification of residual cognitive function in persistent vegetative state. That is, an external stimulation, such as a painful stimulus, still activates "primary" sensory cortices in these patients but these areas are functionally disconnected from "higher order" associative areas needed for awareness. These results show that parts of the cortex are indeed still functioning in "vegetative" patients (Matsuda et al., 2003).
In addition, other PET studies have revealed preserved and consistent responses in predicted regions of auditory cortex in response to intelligible speech stimuli. Moreover, a preliminary fMRI examination revealed partially intact responses to semantically ambiguous stimuli, which are known to tap higher aspects of speech comprehension (Boly, 2004).
Furthermore, several studies have used PET to assess the central processing of noxious somatosensory stimuli in patients in PVS. Noxious somatosensory stimulation activated midbrain, contralateral thalamus, and primary somatosensory cortex in each and every PVS patient, even in the absence of detectable cortical evoked potentials. In conclusion, somatosensory stimulation of PVS patients, at intensities that elicited pain in controls, resulted in increased neuronal activity in primary somatosensory cortex, even if resting brain metabolism was severely impaired. However, this activation of primary cortex seems to be isolated and dissociated from higher-order associative cortices (Laureys et al., 2002).
Also, there is evidence of partially functional cerebral regions in catastrophically injured brains. To study five patients in PVS with different behavioral features, researchers employed PET, MRI and magnetoencephalographic (MEG) responses to sensory stimulation. In three of the five patients, co-registered PET/MRI correlate areas of relatively preserved brain metabolism with isolated fragments of behavior. Two patients had suffered anoxic injuries and demonstrated marked decreases in overall cerebral metabolism to 30–40% of normal. Two other patients with non-anoxic, multifocal brain injuries demonstrated several isolated brain regions with higher metabolic rates, that ranged up to 50–80% of normal. Nevertheless, their global metabolic rates remained <50% of normal. MEG recordings from three PVS patients provide clear evidence for the absence, abnormality or reduction of evoked responses. Despite major abnormalities, however, these data also provide evidence for localized residual activity at the cortical level. Each patient partially preserved restricted sensory representations, as evidenced by slow evoked magnetic fields and gamma band activity. In two patients, these activations correlate with isolated behavioral patterns and metabolic activity. Remaining active regions identified in the three PVS patients with behavioral fragments appear to consist of segregated corticothalamic networks that retain connectivity and partial functional integrity. A single patient who suffered severe injury to the tegmental mesencephalon and paramedian thalamus showed widely preserved cortical metabolism, and a global average metabolic rate of 65% of normal. The relatively high preservation of cortical metabolism in this patient defines the first functional correlate of clinical–pathological reports associating permanent unconsciousness with structural damage to these regions. The specific patterns of preserved metabolic activity identified in these patients reflect novel evidence of the modular nature of individual functional networks that underlie conscious brain function. The variations in cerebral metabolism in chronic PVS patients indicate that some cerebral regions can retain partial function in catastrophically injured brains (Schiff et al., 2002).
Misdiagnoses[edit]
Statistical PVS misdiagnosis is common. An example study with 40 patients in the United Kingdom reported 43% of their patients classified as PVS were believed so and another 33% had recovered whilst the study was underway.[17] Some PVS cases may actually be a misdiagnosis of patients being in an undiagnosed minimally conscious state.[18] Since the exact diagnostic criteria of the minimally conscious state were only formulated in 2002, there may be chronic patients diagnosed as PVS before the secondary notion of the minimally conscious state became known.
Whether or not there is any conscious awareness with a patient's vegetative state is a prominent issue. Three completely different aspects of this should be distinguished. First, some patients can be conscious simply because they are misdiagnosed (see above). In fact, they are not in vegetative states. Second, sometimes a patient was correctly diagnosed but is then examined during the early stages of recovery. Third, perhaps some day the notion itself of vegetative states will change so to include elements of conscious awareness. Inability to disentangle these three example cases causes confusion. An example of such confusion is the response to a recent experiment using functional magnetic resonance imaging which revealed that a woman diagnosed with PVS was able to activate predictable portions of her brain in response to the tester's requests that she imagine herself playing tennis or moving from room to room in her house. The brain activity in response to these instructions was indistinguishable from those of healthy patients.[19][20][21]
In 2010, Martin Monti and fellow researchers, working at the MRC Cognition and Brain Sciences Unit at the University of Cambridge, reported in an article in the New England Journal of Medicine[22] that some patients in persistent vegetative states responded to verbal instructions by displaying different patterns of brain activity on fMRI scans. Five out of a total of 54 diagnosed patients were apparently able to respond when instructed to think about one of two different physical activities. One of these five was also able to "answer" yes or no questions, again by imagining one of these two activities.[23] It is unclear, however, whether the fact that portions of the patients' brains light up on fMRI could help these patients assume their own medical decision making.[23]
In November 2011, a publication in The Lancet presented bedside EEG apparatus and indicated that its signal could be used to detect awareness in three of 16 patients diagnosed in the vegetative state.[24]
Treatment[edit]
Currently no treatment for vegetative state exists that would satisfy the efficacy criteria of evidence-based medicine. Several methods have been proposed which can roughly be subdivided into four categories: pharmacological methods, surgery, physical therapy, and various stimulation techniques. Pharmacological therapy mainly uses activating substances such as tricyclic antidepressants or methylphenidate. Mixed results have been reported using dopaminergic drugs such as amantadine and bromocriptine and stimulants such as dextroamphetamine.[25] Surgical methods such as deep brain stimulation are used less frequently due to the invasiveness of the procedures. Stimulation techniques include sensory stimulation, sensory regulation, music and musicokinetic therapy, social-tactile interaction, and cortical stimulation.[26]
Zolpidem[edit]
There is limited evidence that the hypnotic drug zolpidem has an effect.[27] The results of the few scientific studies that have been published so far on the effectiveness of zolpidem have been contradictory.[28][29]
Epidemiology[edit]
In the United States, it is estimated that there may be between 15,000 and 40,000 patients who are in a persistent vegetative state, but due to poor nursing home records exact figures are hard to determine.[30]
History[edit]
The syndrome was first described in 1940 by Ernst Kretschmer who called it apallic syndrome.[31] The term persistent vegetative state was coined in 1972 by Scottish spinal surgeon Bryan Jennett and American neurologist Fred Plum to describe a syndrome that seemed to have been made possible by medicine's increased capacities to keep patients' bodies alive.[10][32]
Society and culture[edit]
Ethics and policy[edit]
An ongoing debate exists as to how much care, if any, patients in a persistent vegetative state should receive in health systems plagued by limited resources. In a case before the New Jersey Superior Court, Betancourt v. Trinitas Hospital, a community hospital sought a ruling that dialysis and CPR for such a patient constitutes futile care. An American bioethicist, Jacob M. Appel, argued that any money spent treating PVS patients would be better spent on other patients with a higher likelihood of recovery.[33] The patient died naturally prior to a decision in the case, resulting in the court finding the issue moot.
In 2010, British and Belgian researchers reported in an article in the New England Journal of Medicine that some patients in persistent vegetative states actually had enough consciousness to "answer" yes or no questions on fMRI scans.[34] However, it is unclear whether the fact that portions of the patients' brains light up on fMRI will help these patient assume their own medical decision making.[34] Professor Geraint Rees, Director of the Institute of Cognitive Neuroscience at University College London, responded to the study by observing that, "As a clinician, it would be important to satisfy oneself that the individual that you are communicating with is competent to make those decisions. At the moment it is premature to conclude that the individual able to answer 5 out of 6 yes/no questions is fully conscious like you or I."[34] In contrast, Jacob M. Appel of the Mount Sinai Hospital told the Telegraph that this development could be a welcome step toward clarifying the wishes of such patients. Appel stated: "I see no reason why, if we are truly convinced such patients are communicating, society should not honour their wishes. In fact, as a physician, I think a compelling case can be made that doctors have an ethical obligation to assist such patients by removing treatment. I suspect that, if such individuals are indeed trapped in their bodies, they may be living in great torment and will request to have their care terminated or even active euthanasia."[34]
Notable cases[edit]
Tony Bland – first patient in English legal history to be allowed to die
Paul Brophy – first American to die after court-authorization
Sunny von Bülow – lived almost 28 years in a persistent vegetative state until her death
Gustavo Cerati – Argentine singer-songwriter, composer and producer who died after four years in a coma
Prichard Colón – Puerto Rican former professional boxer and gold medal winner who spent years in a vegetative state after a bout
Nancy Cruzan – American woman involved in a landmark United States Supreme Court case
Gary Dockery – American police officer who entered, emerged and later reentered a persistent vegetative state
Eluana Englaro – Italian woman from Lecco whose life was ended after a legal case after spending 17 years in a vegetative state
Elaine Esposito – American child who was a previous record holder for having spent 37 years in a coma
Lia Lee – Hmong child who spent 26 years in a vegetative state and was the subject of a 1997 book by Anne Fadiman
Haleigh Poutre
Karen Ann Quinlan
Terri Schiavo
Aruna Shanbaug – Indian woman in persistent vegetative state for 42 years until her death. Due to her case, the Supreme Court of India allowed passive euthanasia in the country.
Ariel Sharon
Chayito Valdez
Vice Vukov
Helga Wanglie
Otto Warmbier
See also[edit]
Anencephaly
Brain death
Botulism
Catatonia
Karolina Olsson
Locked-in syndrome
Process Oriented Coma Work, for an approach to working with residual consciousness in patients in comatose and persistent vegetative states
References[edit]
^ Laureys, Steven; Celesia, Gastone G; Cohadon, Francois; Lavrijsen, Jan; León-Carrión, José; Sannita, Walter G; Sazbon, Leon; Schmutzhard, Erich; von Wild, Klaus R (2010-11-01). "Unresponsive wakefulness syndrome: a new name for the vegetative state or apallic syndrome". BMC Medicine. 8: 68. doi:10.1186/1741-7015-8-68. ISSN 1741-7015. PMC 2987895. PMID 21040571.
^ Laureys S, Celesia GG, Cohadon F, Lavrijsen J, León-Carrión J, Sannita WG, Sazbon L, Schmutzhard E, von Wild KR, Zeman A, Dolce G (2010). "Unresponsive wakefulness syndrome: a new name for the vegetative state or apallic syndrome". BMC Med. 8: 68. doi:10.1186/1741-7015-8-68. PMC 2987895. PMID 21040571.
^ Jump up to: a b Royal College of Physicians 2013 Prolonged Disorders of Consciousness: National Clinical Guidelines, www.rcplondon.ac.uk/resources/prolonged-disorders-conscio...
^ Jennett, B (1999). "Should cases of permanent vegetative state still go to court?. Britain should follow other countries and keep the courts for cases of dispute". BMJ (Clinical Research Ed.). 319 (7213): 796–97. doi:10.1136/bmj.319.7213.796. PMC 1116645. PMID 10496803.
^ Royal College of Physicians 2013 Prolonged Disorders of Consciousness: National Clinical Guidelines
^ Jump up to: a b c Diagnosing The Permanent Vegetative State by Ronald Cranford, MD
^ PVS, The Multi-Society Task Force on (1994-05-26). "Medical Aspects of the Persistent Vegetative State". New England Journal of Medicine. 330 (21): 1499–1508. doi:10.1056/NEJM199405263302107. ISSN 0028-4793. PMID 7818633.
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^ Guidance on diagnosis and management: Report of a working party of the Royal College of Physicians. Royal College of Physicians: London. 1996.
^ Jump up to: a b c Bryan Jennett. The Vegetative State: Medical facts, ethical and legal dilemmas (PDF). University of Glasgow: Scotland. Retrieved 2007-11-09.
^ Post-coma unresponsiveness (Vegetative State): a clinical framework for diagnosis. National Health and Medical Research Council (NHMRC): Canberra. 2003. Archived from the original on 2006-08-20.
^ Jennett, B (2002). "Editorial: The vegetative state. The definition, diagnosis, prognosis and pathology of this state are discussed, together with the legal implications". British Medical Journal. 73 (4): 355–357. doi:10.1136/jnnp.73.4.355. PMC 1738081. PMID 12235296. Retrieved 2012-06-11.
^ "New Scientist". 2014-02-02. Archived from the original on 2017-07-11. Retrieved 2019-01-07.
^ Nell Boyce (July 8, 2000). "Is anyone in there?". New Scientist: 36.
^ Schapira, Anthony (December 18, 2006). Neurology and Clinical Neuroscience. Mosby. p. 126. ISBN 978-0323033541.
^ Mirsattari SM, Hammond RR, Sharpe MD, Leung FY, Young GB (April 2004). "Myoclonic status epilepticus following repeated oral ingestion of colloidal silver". Neurology. 62 (8): 1408–10. doi:10.1212/01.WNL.0000120671.73335.EC. PMID 15111684.
^ K Andrews; L Murphy; R Munday; C Littlewood (1996-07-06). "Misdiagnosis of the vegetative state: retrospective study in a rehabilitation unit". British Medical Journal. 313 (7048): 13–16. doi:10.1136/bmj.313.7048.13. PMC 2351462. PMID 8664760.
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^ Owen AM, Coleman MR, Boly M, Davis MH, Laureys S, Pickard JD (2006-09-08). "Detecting awareness in the vegetative state". Science. 313 (5792): 1402. CiteSeerX 10.1.1.1022.2193. doi:10.1126/science.1130197. PMID 16959998.
^ "Vegetative patient 'communicates': A patient in a vegetative state can communicate just through using her thoughts, according to research". BBC News. September 7, 2006. Retrieved 2008-08-14.
^ Stein R (September 8, 2006). "Vegetative patient's brain active in test: Unprecedented experiment shows response to instructions to imagine playing tennis". San Francisco Chronicle. Retrieved 2007-09-26.
^ Willful Modulation of Brain Activity in Disorders of Consciousness at nejm.org
^ Jump up to: a b Richard Alleyne and Martin Beckford, Patients in 'vegetative' state can think and communicate,Telegraph (United Kingdom), Feb 4, 2010
^ Cruse Damian; et al. (2011). "Bedside detection of awareness in the vegetative state: a cohort study". The Lancet. 378 (9809): 2088–2094. CiteSeerX 10.1.1.368.3928. doi:10.1016/S0140-6736(11)61224-5. PMID 22078855.
^ Dolce, Giuliano; Sazbon, Leon (2002). The post-traumatic vegetative state. ISBN 9781588901163.
^ Georgiopoulos M, et al. (2010). "Vegetative state and minimally conscious state: a review of the therapeutic interventions". Stereotact Funct Neurosurg. 88 (4): 199–207. doi:10.1159/000314354. PMID 20460949.
^ Georgiopoulos, M; Katsakiori, P; Kefalopoulou, Z; Ellul, J; Chroni, E; Constantoyannis, C (2010). "Vegetative state and minimally conscious state: a review of the therapeutic interventions". Stereotactic and Functional Neurosurgery. 88 (4): 199–207. doi:10.1159/000314354. PMID 20460949.
^ Snyman, N; Egan, JR; London, K; Howman-Giles, R; Gill, D; Gillis, J; Scheinberg, A (2010). "Zolpidem for persistent vegetative state—a placebo-controlled trial in pediatrics". Neuropediatrics. 41 (5): 223–227. doi:10.1055/s-0030-1269893. PMID 21210338.
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^ Jump up to: a b c d Richard Alleyne and Martin Beckford, Patients in 'vegetative' state can think and communicate, Telegraph (United Kingdom), Feb 4, 2010
This article contains text from the NINDS public domain pages on TBI. [1] and [2].
External links[edit]
Sarà, M.; Sacco, S.; Cipolla, F.; Onorati, P.; Scoppetta, C; Albertini, G; Carolei, A (2007). "An unexpected recovery from permanent vegetative state". Brain Injury. 21 (1): 101–103. doi:10.1080/02699050601151761. PMID 17364525.
Canavero S, et al. (2009). "Recovery of consciousness following bifocal extradural cortical stimulation in a permanently vegetative patient". Journal of Neurology. 256 (5): 834–6. doi:10.1007/s00415-009-5019-4. PMID 19252808.
Canavero S (editor) (2009). Textbook of therapeutic cortical stimulation. New York: Nova Science. ISBN 9781606925379.
Canavero S, Massa-Micon B, Cauda F, Montanaro E (May 2009). "Bifocal extradural cortical stimulation-induced recovery of consciousness in the permanent post-traumatic vegetative state". J Neurol. 256 (5): 834–6. doi:10.1007/s00415-009-5019-4. PMID 19252808.
Connolly, Kate. "Car crash victim trapped in a coma for 23 years was conscious", The Guardian, November 23, 2009.
Machado, Calixto, et al. "A Cuban Perspective on Management of Persistent Vegetative State". MEDICC Review 2012;14(1):44–48.
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Armstrong's life and work, see architectural ruminations.
Photograph copyright © Andrew Raimist October 2005.
This morning on the ferry to NDSM, this man awoke my inner ethical conflict about candid street photography. Since I started something nibbles at me saying that is it not right to photograph people without them knowing. Of course it's perfectly allowed legally and I keep telling myself that when I'm in doubt. But when this man stared right into the lens I hestitated for at least a tenth of a second before hitting that shutter button. And looking at this particular portrait, I think this man will now represent the doubt in me to continue with the way I work.
Ethical Bean Coffee/ Fairtrade Certified Organic Doughnuts:
www.ethicalbean.com/2011/01/27/the-world%e2%80%99s-first-...
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Armstrong's life and work, see architectural ruminations.
Photograph copyright © Andrew Raimist November 2005.
"To the truly ethical man, all of life is sacred, including forms of life that from the human point of view may seem lower than ours." ~Albert Schweitzer
The sacred valley had a wide range of agricultural terraces built by the incas. Maize was the main crop in this area which were cultivated on these terraces. The incas used the water system supported by the river Vilcanota , also known as Urubamba river, to maintain their crops. Even until now Urubamba river continues to give life this entire region. #Travel #Peru #Landscape
project: Ethical Society
architect: Harris Armstrong
date: 1965
location: 9001 Clayton Road, Ladue, Missouri
condition: good condition, somewhat modified
For more on Armstrong's life and work, see architectural ruminations.
Photograph copyright © Andrew Raimist November 2005.