Artykuły w czasopismach: „Personhood”

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Therese Bahr, Sister Rose. "Personhood". Holistic Nursing Practice 7, nr 1 (październik 1992): 1–6. http://dx.doi.org/10.1097/00004650-199210000-00004.

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Chimakonam, Amara Esther. "Transhumanism in Africa: a conversation with Ademola Fayemi on his Afrofuturistic account of personhood". Arụmarụka: Journal of Conversational Thinking 1, nr 2 (7.03.2022): 42–56. http://dx.doi.org/10.4314/ajct.v1i2.3.

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In “Personhood in a Transhumanist Context: An African Perspective”, Ademola K. Fayemi advocates for a kind of Afro-communitarian theory of transhumanism that is compatible with the Afro-communitarian idea of personhood. In this paper, I examine Fayemi’s account of transhumanism - in particular, his Afrofuturistic account of personhood. Against his Afrofuturistic account of personhood, I argue that enhancing personhood is more plausibly viewed in terms of what I call ‘technologized personhood’ and that even if such a technologized personhood contributes to the common good, this would not support the moral permissibility of transhumanism from an Afro-communitarian standpoint. I will deploy Ifeanyi Menkiti’s account of personhood to contend with the view that such a technologized personhood would have a great implication for the Afro-normative conception of personhood in the transhumanist future.

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Miller, Jay. "Indien Personhood". American Indian Culture and Research Journal 24, nr 2 (1.01.2000): 121–41. http://dx.doi.org/10.17953/aicr.24.2.f1j6880x2w2r823n.

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Willke, J. C., i Dave Andrusko. "Personhood Redux". Hastings Center Report 18, nr 5 (październik 1988): 30. http://dx.doi.org/10.2307/3562220.

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Mohan, William J. "Moral Personhood". International Studies in Philosophy 25, nr 3 (1993): 147–49. http://dx.doi.org/10.5840/intstudphil199325352.

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GOULD, P. "Historicizing Personhood". Novel: A Forum on Fiction 40, nr 1-2 (1.03.2006): 184–86. http://dx.doi.org/10.1215/ddnov.040010184.

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Schoenhofer, Savina O. "Choosing Personhood". Holistic Nursing Practice 16, nr 4 (lipiec 2002): 36–40. http://dx.doi.org/10.1097/00004650-200207000-00007.

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Kadlac, Adam. "Humanizing Personhood". Ethical Theory and Moral Practice 13, nr 4 (11.12.2009): 421–37. http://dx.doi.org/10.1007/s10677-009-9214-2.

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Wolf‐Meyer, Matthew. "Facilitated personhood". Journal of the Royal Anthropological Institute 26, nr 1 (14.01.2020): 167–86. http://dx.doi.org/10.1111/1467-9655.13184.

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Weeks, Stephen. "Spirituality and Personhood in DementiaSpirituality and Personhood in Dementia". Nursing Standard 26, nr 22 (luty 2012): 31. http://dx.doi.org/10.7748/ns2012.02.26.22.31.b1312.

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Hennelly, Niamh, i Eamon O’Shea. "Personhood, dementia policy and the Irish National Dementia Strategy". Dementia 18, nr 5 (14.09.2017): 1810–25. http://dx.doi.org/10.1177/1471301217729232.

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Personhood and its realisation in person-centred care is part of the narrative, if not always the reality, of care for people with dementia. This paper examines how personhood is conceptualised and actualised in Ireland through a content analysis of organisational and individual submissions from stakeholders in the development of the Irish National Dementia Strategy, followed by an examination of the Strategy itself. The organisational submissions are further categorised into dementia care models. A structural analysis of the Strategy examines its principles, actions and outcomes in relation to personhood. Of the 72 organisational and individual submissions received in the formulation of the Strategy, 61% contained references to personhood and its synonyms. Of the 35 organisational submissions, 40% fit a biomedical model, 31% a social model and 29% a biopsychosocial model. The Strategy contains one direct reference to personhood and 33 to personhood synonyms. Half of these references were contained within its key principles and objectives; none were associated with priority actions or outcomes. While stakeholders value personhood and the Strategy identifies personhood as an overarching principle, clearer direction on how personhood and person-centred care can be supported in practice and through regulation is necessary in Ireland. The challenge, therefore, is to provide the information, knowledge, incentives and resources for personhood to take hold in dementia care in Ireland.

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Lazzari, Carlo, Yasuhiro Kotera i Hywel Thomas. "Social Network Analysis of Dementia Wards in Psychiatric Hospitals to Explore the Advancement of Personhood in Patients with Alzheimer’s Disease". Current Alzheimer Research 16, nr 6 (23.07.2019): 505–17. http://dx.doi.org/10.2174/1567205016666190612160955.

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Background: Little is known on investigating how healthcare teams in dementia wards act for promoting personhood in persons with Alzheimer’s disease (PWA). Objective: The current research aimed to identify the social networks of dementia health carers promoting the personhood of PWA in acute or long-term dementia wards in public and private psychiatric hospitals. Methods: We used a mixed-method research approach. Ethnographic observations and two-mode Social Network Analysis (SNA) captured the role and social networks of healthcare professionals promoting PWA personhood, using SocNetv version 2.4. The social network graphs illustrated how professionals participated in PWA care by computing the degree of centrality (%DC) for each professional; higher values indicated more statistical significance of a professional role compared to others in the provision of personhood care. The categories of personhood were biological, individual, and sociologic. Nurses, doctors, ward managers, hospital managers, clinical psychologists, occupational therapists, care coordinators, physiotherapists, healthcare assistants, and family members were observed if they were promoting PWA personhood. Method: We used a mixed-method research approach. Ethnographic observations and two-mode Social Network Analysis (SNA) captured the role and social networks of healthcare professionals promoting PWA personhood, using SocNetv version 2.4. The social network graphs illustrated how professionals participated in PWA care by computing the degree of centrality (%DC) for each professional; higher values indicated more statistical significance of a professional role compared to others in the provision of personhood care. The categories of personhood were biological, individual, and sociologic. Nurses, doctors, ward managers, hospital managers, clinical psychologists, occupational therapists, care coordinators, physiotherapists, healthcare assistants, and family members were observed if they were promoting PWA personhood. Results: The highest %DC in SNA in biological personhood was held by the ward nurses (36%), followed by the ward doctors (20%) and ward managers (20%). All professional roles were involved in 16% of cases in the promotion of individual personhood, while the hospital managers had the highest %DC (33%) followed by the ward managers and nurses (27%) in the sociologic personhood. Conclusion: All professional roles were deemed to promote PWA personhood in dementia wards, although some limitation exists according to the context of the assessment.

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Militsyna, Kateryna. "Legal Personhood for Artificial Intelligence: Pro, Contra, Abstain?" Teisė 122 (30.03.2022): 150–58. http://dx.doi.org/10.15388/teise.2022.122.10.

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This article is about the legal personhood of artificial intelligence as one of the existing options of regulating AI and coping with the challenges arising out of its functioning. It begins with the search for the definition of AI and goes on to consider the arguments against the legal personhood of AI, the options of such a legal personhood, and the factors taken into account in devising the legal personhood of AI. The article ends with our vision of the legal personhood of AI.

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Bertram-Troost, Gerdien, i Taco Visser. "Geloofsgoed en cultuurgoed". Religie & Samenleving 13, nr 3 (1.09.2018): 281–302. http://dx.doi.org/10.54195/rs.11837.

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There is growing attention to ‘personhood formation’ as an educational domain. In our contribution we describe, on the basis of several empirical studies, how religious education at Protestant-Christian schools is given shape nowadays and how it is related to personhood formation. In general three types of Protestant-Christian education can be distinguished: Tradition schools, Diversity schools and Meaning oriented schools. The types differ in, amongst other things, the way religious education is given shape. Also the relation with personhood formation and interpretations given to this concept differ. Our findings make clear that in Protestant-Christian education there is ample attention to personhood formation, in different capacities. Religious education is mainly connected to personhood formation in terms of ‘personalisation’ and ‘subjectification’. Only diversity schools mainly emphasize personhood formation as qualification. At tradition schools personhood formation is also (so not only) linked to religious upbringing or socialization in the Christian tradition.

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Awad, Najeeb G. "Personhood as Particularity: John Zizioulas, Colin Gunton, and the Trinitarian Theology of Personhood". Journal of Reformed Theology 4, nr 1 (2010): 1–22. http://dx.doi.org/10.1163/156973110x495603.

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AbstractOne of the dimensions of this paper’s twofold purpose is to examine the validity of John Zizioulas’ definition of personhood as communion, and whether or not this produces a coherent understanding of the ontological relation of ‘being’ and ‘communion.’ The second dimension of this paper’s purpose points to Colin Gunton’s similar attempt at understanding personhood by emphasizing unity-in-particularity, rather than communion alone, in the Trinity. In Gunton’s contribution to this issue, I find both a correction to Zizioulas’ reduction of personhood into mere communion, as well as an invitation for understanding personhood from the angle of an understanding of the notion of ‘hypostasis’ that takes personhood beyond ‘in-communion’ into ‘freedom-in-trans-communion,’ making this last as constitutive of personhood as the first.

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Fowler, Chris. "Relational Personhood Revisited". Cambridge Archaeological Journal 26, nr 3 (10.05.2016): 397–412. http://dx.doi.org/10.1017/s0959774316000172.

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This article revisits one of the key heuristic devices archaeologists have used to appreciate personhood over the last 15 years—the idea that there is a tension between individual and dividual aspects of personhood. I argue that personhood is always relational, but in varied ways, and propose a revised heuristic approach to assist with appreciating diversity in the multi-dimensional and multi-modal character of personhood.

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Stratis, Justin. "A person's a person, no matter how divine? The question of univocity and personhood in Richard of St Victor'sDe Trinitate". Scottish Journal of Theology 70, nr 4 (listopad 2017): 377–89. http://dx.doi.org/10.1017/s0036930617000357.

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AbstractThis article offers a reading of Richard of St Victor's medieval treatiseOn the Trinity. It suggests that while Richard interrogates the question of trinitarian personhood in innovative ways, his contribution lies in the way he emphasises hownatureinfluences the criteria for personhood with respect to different modes of existence. Thus, while human personhood shares certain features in common with divine personhood, the two concepts must remain distinguishable with reference to the type of natures they uniquely ‘person’. This conclusion may serve to chastise modern forms of trinitarianism which assume ‘univocity’ of divine and human personhood too hastily.

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Alsuwaigh, Rayan, i Lalit Kumar Radha Krishna. "How do English-speaking Cancer Patients Conceptualise Personhood?" Annals of the Academy of Medicine, Singapore 44, nr 6 (15.06.2015): 207–17. http://dx.doi.org/10.47102/annals-acadmedsg.v44n6p207.

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Introduction: Understanding personhood or “what makes you, you” is pivotal to the provision of person-centred care. Yet the manner that personhood is conceived amongst patients varies significantly. This study aims to investigate conceptions of personhood in a multiracial, multicultural, multireligious setting. Materials and Methods: A mixed-methods study was conducted at National Cancer Centre Singapore, from January 2013 to April 2013. We used a validated questionnaire where English-speaking oncology patients rated the importance of 26 features of “personhood” on a 10-point Likert scale from 0 to 9, with 9-points being extremely important. This was followed by a semi-structured interview. Analysis of transcripts using the Grounded Theory revealed original data that inspired novel ideas about the nature of personhood, which precipitated a further study in April 2014. Results: Our initial study of 100 patients revealed that personhood is conceived in a unique and novel manner. To study this, we interviewed a further 40 patients using a supplemental question to our original questionnaire. Our data affirmed our initial findings and evidenced a change in conceptions of personhood. Conclusion: Our evidence supports the Ring Theory of Personhood, which suggests that personhood is defined by innate, individual, relational, societal elements. It also evidences that personhood is temporally and contextually sensitive allowing for better appreciation of the evolving goals of care that frequently occur at end-of-life. Most importantly, this study reminds healthcare professionals on the importance of “treating persons” and looking beyond familial interests in maintaining the interests and dignity of the patient. Key words: End-of-life, Oncology, Palliative care, Person-centred care

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Klaasen, John. "Narrative and personhood". STJ | Stellenbosch Theological Journal 6, nr 2 (22.01.2021): 295–312. http://dx.doi.org/10.17570/stj.2020.v6n2.a13.

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This article sets out a Christian theological anthropology for community development. This critical engagement with traditional and doctrinal forms of Christian theological anthropology will analyse two contrasting perspectives of theological anthropology to construct a contemporary community development model that considers the responsibility of communities for community development. The theological model of community development considers narrative as an interlocutor of personhood and community development. This article further investigates conceptual linkages between personhood and community development through classification or categorisation of Catholic and Eastern Orthodox views of personhood. I will use the narrative as a lens to interpret the two perspectives and identify foundations for a triad community development model of personhood, narrative, and community development.

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Hoffman, Daniel N. "Personhood and Rights". Polity 19, nr 1 (wrzesień 1986): 74–96. http://dx.doi.org/10.2307/3234860.

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Hołub, Grzegorz. "Personhood in Bioethics". Forum Philosophicum 12, nr 1 (2007): 157–75. http://dx.doi.org/10.5840/forphil200712129.

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Elements i Christine Lenahan. "Pronouns and Personhood". Elements 17, nr 2 (30.03.2022): 11–21. http://dx.doi.org/10.6017/eurj.v17i2.14925.

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This paper argues that that to have gender is not having certain reproductive anatomy, but is instead the social meaning of sex. Gender has now become a social construct imposed upon the human person, thwarting their ability to identify as the social gender they subscribe to. Because we seek to identify and organize persons into socio-sexual hierarchy, the gender revolution of the twenty-first century, especially through the identification of personal pronouns, poses al arger question, greater than one of gender orientation. While sociologists are addressing the recent effects of personal pronoun usage, the purpose of this inquiry is to acknowledge the lack of new research material in philosophy and gender/queer theory, an interdisciplinary field that requires attention. I propose a reevaluation of the problems of gender identity along with the intersection of free will and biological determinism and to fill in the gaps in previous thinking surrounding social construction, the self, and personhood—all questions prompted by the gender revolution.

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Tabensky, Pedro Alexis. "Personhood and community". South African Journal of Philosophy 23, nr 1 (styczeń 2004): 54–68. http://dx.doi.org/10.4314/sajpem.v23i1.31384.

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Glaser, Jen. "Reflections on Personhood". Thinking: The Journal of Philosophy for Children 10, nr 1 (1992): 19–22. http://dx.doi.org/10.5840/thinking199210120.

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Aaltola, Elisa. "Personhood and Animals". Environmental Ethics 30, nr 2 (2008): 175–93. http://dx.doi.org/10.5840/enviroethics20083025.

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Edkins, Jenny. "Politics and Personhood". Alternatives: Global, Local, Political 38, nr 2 (maj 2013): 139–54. http://dx.doi.org/10.1177/0304375413488030.

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Kirschner, Kristi L. "Musings on Personhood". Topics in Stroke Rehabilitation 4, nr 2 (lipiec 1997): 92–93. http://dx.doi.org/10.1310/6u56-f69p-7gkx-qcmk.

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Perring, C. "Degrees of Personhood". Journal of Medicine and Philosophy 22, nr 2 (1.04.1997): 173–97. http://dx.doi.org/10.1093/jmp/22.2.173.

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Turner, Bryan S. "Personhood and Citizenship". Theory, Culture & Society 3, nr 1 (luty 1986): 1–16. http://dx.doi.org/10.1177/0263276486003001002.

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Rudman, S. "Book Reviews : Personhood". Expository Times 104, nr 4 (styczeń 1993): 125. http://dx.doi.org/10.1177/001452469310400416.

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Preston, Ronald. "Book Reviews : Personhood". Expository Times 109, nr 9 (czerwiec 1998): 283–84. http://dx.doi.org/10.1177/001452469810900925.

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Rothhaar, Markus. "Personhood and Recognition". Nova et vetera 17, nr 2 (2019): 473–88. http://dx.doi.org/10.1353/nov.2019.0030.

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Peckoff, Jacqueline. "Patienthood to personhood." Psychosocial Rehabilitation Journal 16, nr 2 (1992): 5–7. http://dx.doi.org/10.1037/h0095713.

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KILLEEN, LORRY. "Cancer and personhood". Palliative and Supportive Care 2, nr 2 (czerwiec 2004): 203–5. http://dx.doi.org/10.1017/s1478951504040271.

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The effects of a disease alter every aspect of the person's being. Even with a fairly mild illness, treatment of the disease will change the patient's work and social habits, family relationships, and outlook. When the illness is cancer, and when, as in this particular case, death was almost certain in a short and measured time, the effect on the person is enormous. Generally, medicine, in accord with traditional religious teaching, stressed the division of man into two parts: body and soul. The body was the proper focus of temporal care and the soul belonged to the spiritual domain, the churches and their clergy. Church teaching explained that the body waged a constant battle with the soul and was a source of temptation and sin—sloth, greed, lust, and pride—these appetites had to be chastened so the soul could survive its brief earthly visit and enjoy eternal salvation after the death of the body. Medicine, therefore, looked at all parts of the body and tried to make them work well together. What kind of a person was left, after the body had been worked on, was not the concern of medicine.

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Garthoff, Jon. "Decomposing Legal Personhood". Journal of Business Ethics 154, nr 4 (2.05.2018): 967–74. http://dx.doi.org/10.1007/s10551-018-3888-0.

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Leech, Kirk. "Personhood for animals". Lab Animal 45, nr 8 (20.07.2016): 303. http://dx.doi.org/10.1038/laban.1062.

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Bachrach, Leona L. "Illness and Personhood". Contemporary Psychology: A Journal of Reviews 38, nr 1 (styczeń 1993): 82. http://dx.doi.org/10.1037/032975.

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Kirsch, Stuart. "Imagining Corporate Personhood". PoLAR: Political and Legal Anthropology Review 37, nr 2 (23.10.2014): 207–17. http://dx.doi.org/10.1111/plar.12070.

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Karpathakis, Anna. "Personhood (Book Review)". International Journal for the Psychology of Religion 9, nr 4 (kwiecień 1999): 287–91. http://dx.doi.org/10.1207/s15327582ijpr0904_6.

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DeLombard, Jeannine Marie. "Dehumanizing Slave Personhood". American Literature 91, nr 3 (1.09.2019): 491–521. http://dx.doi.org/10.1215/00029831-7722104.

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Abstract Afrohumanism is crucial to the forward-looking “project of thinking humanity from perspectives beyond the liberal humanist subject, Man” (Weheliye 2014: 8). It is another question, however, whether such a humanist approach provides the best historical analytic for understanding slavery and its carceral afterlives. This question becomes particularly pressing when we consider that today’s prison-industrial complex, like the American slaveholder of the past, extracts profits by strategically exploiting—rather than denying—the lucrative humanity of its captive black and brown subjects. To illustrate these claims, this article examines a seldom-discussed slave case, United States v. Amy (1859), which was tried before Supreme Court chief justice Roger B. Taney two years after his infamous decision in Dred Scott v. Sandford (1857). Centering on the figure of the legal person rather than the human or the citizen, United States v. Amy alerts us to the lethal legacy of slave personhood as a debilitating mixture of civil death and criminal culpability. Nowhere, perhaps, is that legacy more evident than in viral videos of police misconduct. And nowhere do we see a more vivid assertion of black counter-civility than in the dash cam video of the late Sandra Bland’s principled, outraged response to her pretextual traffic stop by Trooper Brian Encinia. The essay closes by considering Bland’s arrest and subsequent death in custody in the context of her own and other African Americans’ efforts to achieve and maintain a civil presence in an American law and culture where black personhood remains legible primarily as criminality.

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Samdao, Francis Jr S. "Spirituality and Personhood:". Asia Journal Theology 37, nr 2 (21.10.2023): 147–64. http://dx.doi.org/10.54424/ajt.v37i2.103.

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This essay places James K. A. Smith’s homo liturgicus (liturgical human) in conversation with the Filipino concept of pagkatao (personhood). For Smith, humans are desiring creatures, and they are formed through practices, daily routines, cultural texts, and the liturgical sites where they spend their time. Smith’s proposals within his homo liturgicus are not alien to the Filipino worldview. Filipinos see a person holistically and view reality as dynamic, which manifests in the pagkataong Pilipino (Filipino personhood), particularly the loob (the core of personhood) and kapwa (the shared self). Furthermore, the formation of a human being is not only through the ideas that enter the mind but also via cultural texts (songs, comics, movies, drama, proverbs, stories, and others). I argue that homo liturgicus and pagkatao reject Cartesian thought, specifically the naturalistic view of reality, the overemphasis on cognition, and extreme individualism. I then propose a Filipino Christian spirituality that is post-cognitive, post-individual, and post-dualist.

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Cook, Neal F. "Personhood in practice". British Journal of Neuroscience Nursing 20, nr 3 (2.06.2024): 82–83. http://dx.doi.org/10.12968/bjnn.2024.0022.

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Nyirenda, Vitumbiko. "Rights and Duties in Menkiti". Theoria 66, nr 159 (1.07.2019): 155–65. http://dx.doi.org/10.3167/th.2019.6615909.

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Dennis Masaka argues that individuals have rights outside those conferred by the community. The argument is a critique to Ifeanyi Menkiti’s view of personhood. He argues that Menkiti uses the word person and personhood as synonymous. Masaka makes a distinction between the two, where person is an ontological concept, and personhood is a normative concept. For Masaka, individuals have rights by virtue of being persons and not personhood. My approach to the paper is therapeutic. I argue that Masaka misinterprets Menkiti’s views. I argue that Menkiti does not allocate rights in his idea of personhood and as something conferred by the community as proposed by Masaka. This implies that Masaka’s view is not radically different from Menkiti’s.

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Molefe, Motsamai. "The “Normative” Concept of Personhood in Wiredu’s Moral Philosophy". Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, nr 1 (3.06.2021): 119–44. http://dx.doi.org/10.4314/ft.v10i1.8.

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The article explores the place and status of the normative concept of personhood in Kwasi Wiredu’s moral philosophy. It begins by distinguishing an ethic from an ethics, where one involves cultural values and the other strict moral values. It proceeds to argue, by a careful exposition of Wiredu’s moral philosophy, that he locates personhood as an essential aspect of communalism [an ethic], and it specifies culture-specific standards of excellence among traditional African societies. I conclude the article by considering one implication of the conclusion, which is that personhood embodies cultural values of excellence concerning the place and status of partiality in Wiredu’s moral philosophy. Keywords: Afro-communitarianism, agent-centred personhood, Ethic, Ethics, Kwasi Wiredu, Partiality Personhood.

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Hickman, Jacob R. "Ancestral personhood and moral justification". Anthropological Theory 14, nr 3 (6.08.2014): 317–35. http://dx.doi.org/10.1177/1463499614534553.

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In this article I seek to elucidate the theoretical relationship between the concepts of morality and personhood. I argue that cultural models of personhood are more concretely available to the imagination as compared to philosophizing about objective moral goods, despite the fact that people commonly gravitate toward moral realism. Models of personhood provide a more practical underpinning for conceptual moral goods. I demonstrate these connections through an exegesis of a Hmong model of ancestral personhood and its relationship to moral discourse collected during my fieldwork. Future emphasis on these explicit connections between cultural models of personhood and moral discourse will help answer some of the methodological and theoretical concerns in the evolving anthropology of morality.

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Obioha, Uwaezuoke Precious. "Authentic personhood in traditional Igbo-African thought". OGIRISI: a New Journal of African Studies 16 (2.10.2020): 110–26. http://dx.doi.org/10.4314/og.v16i1.7.

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The precarious nature of human life and the general social disorder that characterise human society is a human creation. A good human community requisite for human well-being is equally not natural but man-made. This type of community is made possible by the conscious, deliberate and conscientious efforts and activities of good persons or what I have called ‘Authentic Personhood’ in this discourse. This paper therefore, discusses the notion of authentic personhood in traditional Igbo thought and argues that the qualities and values of authentic personhood create the wholesome human relations and environment necessary for social cohesion and human well-being. The paper further claims that the Igbo traditional notion of authentic personhood is better than the Western conception of personhood in this respect and can therefore serve as a cure to most of the ills of our modern society if well understood, and rightly applied in human interactions and general social engineering. Keywords: Personhood, Community, Values, Well-Being, Igbo, Authentic

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Pearse, Meic. "Problem? what problem? Personhood, late modern / postmodern rootlessness and contemporary identity crises". Evangelical Quarterly 77, nr 1 (21.04.2005): 5–12. http://dx.doi.org/10.1163/27725472-07701002.

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This article surveys changing perceptions of personhood in pre-modernity, modernity and postmodernity. Human personhood and identity was not perceived as an issue until modernity placed a heavy emphasis on the independence of the individual. Personhood should not be located exclusively either in essence or in relationships.

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Forster, Doris, i Janika Rieder. "Roboter als Rechtssubjekte – Der Streit um die E-Person". Juridica International 30 (13.10.2021): 32–39. http://dx.doi.org/10.12697/ji.2021.30.05.

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The European Parliament has proposed legal personhood for artificial intelligence entities, to ensure honouring of rights and responsibility. The article discusses the question of legal personhood for non-human beings from a legal-historical and legal-sociological perspective. In addition, it examines legal personhood in the modern German legal system and discusses the implementation of a tertium genus for artificial intelligence as proposed by the European Parliament. This analysis leads to the conclusion that introduction of e-personhood would constitute a paradigm shift that blurs the boundaries between humans and machines.

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Hennelly, N., K. Walsh, A. Urbaniak i E. O'Shea. "187 A QUALITATIVE EXPLORATION OF PLACE AND PERSONHOOD IN DEMENTIA". Age and Ageing 50, Supplement_3 (listopad 2021): ii9—ii41. http://dx.doi.org/10.1093/ageing/afab219.187.

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Abstract Background In dementia research, supporting personhood is seen as a corner stone of person-centred care. However, little is understood about how personhood is conceptualised in the context of the home and communities that people living with dementia reside within, and how place may constitute a key dimension of, or a determining factor of someone’s sense of self. This study seeks to explore these relationships by examining the intersection between place and personhood through the lens of Rowles (1983) work on place and personal identity in old age. Methods Qualitative secondary analysis of datasets from two separate studies was conducted. The first study examined the perspectives of people living with dementia on place across the life course, while the second study examined the perspectives of people living with dementia on personhood in formal care. In total, 15 interviews with people with dementia were analysed using theoretical framework analysis. Results Participants reflected on the meaning of place, and its iterative relationship with personhood across the life course. They used the residential life course, to convey and narrate their life story, locating themselves and major events in time and place. Participants also spoke about the impact of the physical environment on their sense of personhood, conceptualising personhood in relation to attachment to the physical landscape, location and their own homes. Finally, participants referred to the close link between place, relationships, and community. In particular, how important feelings of community and belonging to place are to their sense of personhood. Conclusion This research shows the role of place in interpreting understandings of personhood from the perspectives of people living with dementia. This is critical for understanding the nature and orientation of community-based interventions, and designing supports and services which appropriately harness place-based relationships of people living with dementia.

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Scott, Sarah. "An Unending Sphere of Relation: Martin Buber’s Conception of Personhood". Forum Philosophicum 19, nr 1 (21.02.2015): 5–25. http://dx.doi.org/10.35765/forphil.2014.1901.01.

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I reconstruct Buber’s conception of personhood and identify in his work four criteria for personhood—(i) uniqueness, (ii) wholeness, (iii) goodness, and (iv) a drive to relation—and an account of three basic degrees of personhood, stretching, as a kind of “chain of being,” from plants and animals, through humans, to God as the absolute person. I show that Buber’s “new” conception of personhood is rooted in older Neoplatonic notions, such the goodness of all being and the principle of plenitude. While other philosophers have used reason and memory to distinguish persons, I find that Buber instead takes these to be specific to humanity, and I explore Buber’s account of a “fall” from a state of nature into a historical mode, such that our humanity threatens our personhood.

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