Consent

Este artículo analiza, en primer lugar, la magnitud del déficit de viviendas en buenas condiciones de habitabilidad desde los días de la posguerra. A continuación, se centra en el discurso y las motivaciones del régimen franquista para poner en marcha la política de construcción de casas baratas, especialmente en los años sesenta, así como en su alcance tanto cuantitativo como cualitativo. Por último, aborda la recepción “a ras de suelo” de esta política social de la dictadura y su potencial para generar consentimiento entre la población, tratando de dilucidar quiénes fueron los beneficiarios y qué papel desempeñó la propaganda dictatorial.

The purpose of this research was to observe cosplayers at a large, comicon convention set in the Midwestern region of the United States.
Qualitative themes from this observational study include: 1) gendered experiences of cosplayers, 2) issues of consent related to photography, space, and physical touching, and harassment, and 3) issues of consent across ages of cosplayers. Implications around management of consent related concerns for adult and child individuals.

Sexual age-of-consent violations involving adult–adolescent relationships (AARs) are sometimes viewed with ambivalence by the media and are infrequently prosecuted. Two studies conducted in Britain (where the age of consent is 16) examined influences on disapproval of minimally presented AARs between a 14-year-old and a 30-year-old. In Study 1, AARs involving an older man were seen as more harmful and objectionable than those involving an older woman. A second study on a jury-eligible adult population replicated Study 1's gender effects, and also found a difference between legal knowledge and personal belief that the older person had committed a crime. Gender effects in both studies were mediated by perceived harm and emotions.

O artigo discute a contribuição de Carole Pateman para a teoria política democrática. A crítica ao instrumento liberal do contrato, presente desde suas primeiras obras, permite entender como relações de subordinação, que reduzem a possibilidade de autonomia dos agentes, transitam de maneira voluntária e consentida. Isso leva Pateman a analisar como a subordinação das mulheres organiza uma ordem política liberal que, no entanto, busca se apresentar como neutra em relação a gênero. Uma análise do enfrentamento de Pateman com seus críticos possibilita observar os limites de sua empreitada teórica, assim como a radicalidade de seu projeto democrático.

Palavras-chave : Teoria democrática; Feminismo; Contrato; Consentimento; Carole Pateman.

AI systems collect, process, and generate data in ways that further exacerbate many long documented problems with online consent, most notably issues of providing adequate notice, choice, and withdrawal to users. The unpredictable and even unimaginable use of data by AI systems is considered a feature, not a bug. Yet this feature creates problems for notifying users as well as assessing when consent might be required based on potential uses, harms, and consequences. This paper investigates whether these problems impact morally transformative consent in AI systems. We will argue that while supplementing consent with further mechanization, digitization, and intelligence—either through proffering notification on behalf of the consentee or choosing and communicating consent by the consenter—may improve take-it-or-leave-it notice and choice consent regimes, the goal for AI consent should be one of partnership development between parties, built on responsive design and continual consent.

In addition to protecting agents' autonomy, consent plays a crucial social role: it enables agents to secure partners in valuable interactions that would be prohibitively morally risk otherwise. To do this, consent must be observable: agents must be able to track the facts about whether they have received a consent-based permission. I argue that this morally justifies a consent-practice on which communicating that one consents is sufficient for consent, but also generates robust constraints on what sorts of behaviors can be taken as consent-communicating.

« J’ai longtemps pensé que l’acte de consentir relevait de l’intimité la plus grande, mélange de désir et de volonté dont la vérité gisait dans un moi profond. Lorsque j’ai entendu ce mot consentement dans des enceintes politiques, Parlement européen, débats télévisuels, discussions associatives, j’ai compris qu’il pénétrait l’espace public comme un argument de poids.

Je voyais bien que la raison du consentement, utilisée pour défendre le port du foulard, ou exercer le métier de prostituée, s’entourait de principes politiques avérés, la liberté, la liberté de choisir, la liberté offerte par notre droit ; et la résistance, la capacité de dire non à un ordre injuste. Car dire « oui », c’est aussi pouvoir dire « non », l’âpreté de l’établissement d’un viol nous le rappelle méchamment.

J’ai beaucoup cherché, des années durant, à identifier les lieux de l’autonomie des femmes contemporaines. Ce travail sur le consentement m’entraîne, désormais, dans la pensée du lien, du mouvement de l’un vers l’autre des êtres, de chacun des êtres que nous sommes. Par là commence, ainsi, la construction d’un monde. »

Avec un épilogue inédit "Et le refus de consentir ?"

Augmenté d'un avant-propos "Et la libération de l'écoute", Points-Seuil, 2022

In this brief essay, I review Catherine Opie’s midcareer retrospective at the Guggenheim focusing on 3 of her self-portraits that elaborate on her leatherdyke identity. Interpreting these works through the scholarship of Ann Cvetkovich and the literature of Dorothy Allison, I read the progression from Self-Portrait/Cutting to Self-Portrait/Pervert to Self-Portrait/Nursing as a photographic argument regarding how sexuality can be generatively constituted through traumatic experience.

Unveräußerliche Rechte kann man nicht freiwillig aufgeben oder übertragen. Nicht nur Grundrechte können unveräußerlich sein. Unser Rechtssystem schränkt auf unterschiedliche Weisen die Verfügung über gewisse Rechte ein. Weshalb darf aber ein Träger eines solchen Rechts nicht darüber verfügen? Handelt es sich dabei nicht um eine ungerechtfertigte Einschränkung der Vertragsfreiheit oder der möglichen Einwilligung?

Le consentement libre et éclairé est le fondement juridique de toute décision de soins et la base de l’alliance
thérapeutique. Les réformes civiles et criminelles des années 1990 visaient notamment la mise en œuvre du droit au consentement aux soins dans le cadre des mécanismes de droit psychiatrique afin de protéger les patients contre des décisions arbitraires. L’observation d’audiences d’autorisation de soins, de garde en établissement et de Commission d’examen démontre cependant que le traitement y fait l’objet de discussions récurrentes, de même que le style de vie et l’adhésion au paradigme psychiatrique. Ces constats empiriques permettent de remettre en question la possibilité de refuser des soins en psychiatrie, du moins pour les personnes faisant l’objet de procédures judiciaires. Il convient dès lors de s’intéresser à la médication psychiatrique en tant que modalité incontournable des rapports de pouvoir et des processus de domination.

The United Nations Convention on the Rights of Persons with Disabilities requires States to abolish substitute decision-making regimes and replace them with supported decision-making. Up to the 20 th century, the prevailing view, internationally and domestically, was that disabled persons were, by virtue of their disability, incapable of living autonomously and independently. This led to disabled people being excluded from mainstream society and relegated to second class citizens. Disabled people have been denied legal personality leading to institutionalisation and disenfranchisement. Consequently, disabled persons continue to face significant barriers to realising full and equal enjoyment of dignity and rights due to social stigma, ignorance, and legal, and institutional ignorance of disability issues. This seminar paper argues for the implementation of a Supported Decision-Making Bill in New Zealand to ensure that New Zealand is compliant with its obligations under international human rights law.

A long-standing debate on the concept of rights sets the so-called choice theory in contrast to the interest theory. As has been noted in the literature, the debate is relevant for the question of whether children can be conceived as rights-holders at all. This essay reflects on the concept of rights as applied to children, motivated by the view that instead of settling the conceptual issue, we should directly discuss the moral status of children as possible rights-holders. In this way, two main insights are gained. First, it is pointed out that the moral position of children-if they have rights-is very different from the status of adult rights-holders. Second, it is made clear that regardless of whether children have rights, the focus on duties towards children, rather than a focus on their rights, provides us with a clearer picture of children's moral status.

Doulas-birth practitioners without medical responsibility who provide support to birthing people-have become popular over the past few decades. Drawing from two years of ethnographic research in the United States during which I trained and practiced as a doula, I argue that they are "consent workers" who do complex emotional labor to facilitate the consenting voice of their client. In e ect, doulas serve as a bridge between the intimate care and support for choice-making associated with American midwifery before its professionalization and the "informed consent" of medical institutions and contract law. ey do so via what I describe as "attuned consent, " which acknowledges ambiguity and complexity, is highly embodied, and is noncoercive without presuming equality. is draws attention to the limits of conventional, defensive models of consent, calling the paradigm of consent into question even as it draws from it to accomplish its work. Attuned consent can shed light on why the rather strange hybrid gure of the doula evolved in this historical moment. It can also provide a productive re ection of other contemporary cultural studies critiques of consent, notably Joseph Fischel's discussion of the limits of sexual consent and Audra Simpson's analysis of Indigenous refusal to either consent to or resist fundamentally hostile relations.

本文處理的是霍布斯式自然法在其政治理論中的角色與作用，霍
布斯自然法向來是其政治理論中較被忽略之處，因通常認為霍布斯為證成其絕對主權而弱化傳統自然法權威，但弔詭的是霍布斯式自然法卻又似乎具相當的規範效力，而因為兩種進路均有相當文本證據支持所以形成某種「詮釋的兩難」。為探討自然法在霍布斯政治理論中的角色與功能，本文將從霍布斯政治義務觀切入，探討自然法與其政治義務之關聯。本文主要論證兩點：首先，本文對當代主流事實權威論對於霍布斯之政治義務的詮釋提出質疑，此一主流論點認為霍布斯式自然法並無重要性，本文將論證若認真考量霍布斯的自然法論述，將對其政治義務觀有更完整的理解；具體而言，藉由探討自然法的角色，本文論證霍布斯的政治義務並非僅僅建立在「事實的強力」或「同意」之上，而必須考慮到自然法所給出的限制，因此可以說政治義務建立在「理性的同意」上。

One of the reasons that elections have come to be so widely valued across the globe lies in their perceived ability to increase citizens' consent to be governed by their representatives. Yet inversely, one may ask what election results tell us about citizens' consent. For instance, to what extent can election winners be assumed to be backed up by citizens' consent? Does voting automatically imply consent to the outcome of the election? What does abstention mean? This paper addresses the question of what election results tell us about citizens' consent, from an empirically informed normative perspective. The question is of political importance, because the connection between voting and consenting is often exploited for political gain, and because representative institutions are now being increasingly questioned by citizens themselves. This paper pleads for caution in any endeavor to interpret election results (as well as abstentions) in terms of consent. As we will see, each (non)voter's motives and assessments are unique and can only be ascertained by asking him about these, and not from his sole act of voting. In addition, much variation is to be expected regarding what is being consented to, and to what degree.

RÉFÉRENCE: Alexandre Baril, « Société de l’aveu, cis-tème de l’aveu : repenser le consentement à la lumière des images intimes de personnes trans* dans les medias », GLAD! [En ligne], 05 | 2018, mis en ligne le 15 décembre 2018, consulté le 21 janvier 2019. URL : https://www.revue-glad.org/1260 /// RÉSUMÉ FRANÇAIS: Malgré une redéfinition féministe du consentement sexuel axée sur son caractère renouvelable, affirmatif et rétractable, le consentement légal à la diffusion publique de tout type d’image de soi ne requiert qu’un accord unique et irrévocable. Je soutiens qu’il est problématique de considérer le consentement à la diffusion publique de sa nudité au même titre qu’un consentement à montrer d’autres images de soi. Peut-on redéfinir le consentement à la diffusion publique d’images intimes selon la compréhension féministe du consentement sexuel ? En m’inspirant des travaux de Foucault sur l’aveu, j’argumente que nous vivons dans une « société de l’aveu » qui nous mène à croire que l’aveu public de notre soi le plus profond constitue une libération, ainsi que dans un « cis-tème de l’aveu » qui pousse les personnes trans* à se dénuder corps et âme pour satisfaire la curiosité du public. À partir d’une approche féministe et transactiviste et adoptant une méthodologie auto-ethnographique fondée sur ma propre expérience comme homme trans ayant « accepté » des requêtes des médias de me mettre à nu et pour lesquels mon consentement ne peut pas être retiré, je présente deux arguments. Premièrement, pour certaines personnes trans*, certaines dimensions du cis-tème de l’aveu, dont les pressions sociales et médiatiques, devraient être prises en compte comme éléments pouvant biaiser le consentement. Deuxièmement, j’invite à repenser le consentement à la diffusion publique d’images intimes : que le consentement soit accordé dans des circonstances biaisées ou pas, il devrait être possible de le retirer, comme dans le cas du consentement sexuel. S’il est possible de changer d’idée dans le cas d’activités intimes avec une seule personne, cela devrait aussi s’appliquer lorsqu’il est question de montrer sa nudité au grand public. /// ABSTRACT ENGLISH: Despite feminist redefinitions of sexual consent that highlight its renewable, affirmative, retractable nature, legal consent to the public distribution of any type of image requires only a single, irrevocable instance of consent. I argue that it is problematic to consider consent to publicly distribute intimate nude images in the same way as consent to sharing other images. What if consent to the public distribution of intimate images were redefined according to feminist understandings of sexual consent? Using the example of trans* people and inspired by Foucault’s work on confessing, I argue that we live in a “confessing society” that leads us to believe that disclosing our deepest selves is liberating and a transphobic/cisgenderist “confessing cis-tem” that, together, push trans* people to show their naked bodies/souls to satisfy public curiosity. Adopting a feminist, transactivist approach and an auto-ethographic methodology based on my experience as a trans man who reluctantly undressed for media projects on my transition for which my consent cannot be retracted, I present two arguments. First, for some trans* people, certain aspects of the confessing cis-tem, including social and media pressures, should be considered factors that can bias consent. Second, I call for a redefinition of consent to the distribution of intimate images: whether consent is given in biased circumstances or not, it should be possible to withdraw it, as with sexual consent. If people can reconsider being intimate with just one other person, the same should be true of exposing their nudity to an audience. /// ORIGINAL PUBLICATION: Baril, Alexandre. 2017. « Confessing Society, Confessing Cis-tem: Rethinking Consent Through Intimate Images of Trans* People in the Media », in « Mapping Gendered Violence », Frontiers: A Journal of Women Studies 39(2) 1-25.

There are few issues more emotional and divisive than what has become known as “the right to die.” One camp advocates the “death with dignity” approach, according to which the patient is an autonomous being who can form his or her own judgment on the timing and process of dying. The other camp advocates the sanctity of life approach, in which life is intrinsically valuable and should be sustained as long as possible. Is
there a right answer?
    In The Right to Die With Dignity, Raphael Cohen-Almagor takes a balanced approach in analyzing this emotionally charged debate, viewing the dispute uniquely from public policy and international perspectives. This book offers an interdisciplinary, compelling study in medicine, law, religion and ethics. It is, arguably, the most comprehensive book yet to be written on the fascinating question of whether physician-assisted suicide should be allowed. Cohen-Almagor delineates the distinctions between active and passive euthanasia and discusses some of the legal measures that have been invoked in the United States and abroad. He outlines the reasons non-blood relatives should be given a role in deciding a patients’ last wishes. He examines euthanasia policies in the Netherlands and the 1994 Oregon Death with Dignity Act, suggesting improvements to each. Finally, he makes a circumscribed plea for voluntary physician-assisted suicide.

L'indagine analizza il principio del consenso dell'interessato al trattamento dei dati personali a fronte dei cambiamenti che hanno interessato la moderna idea di privacy. L'impatto dell'innovazione tecnologica ed il progressivo spostamento dell'asse della propria vita dal mondo reale a quello virtuale contribuiscono all'evoluzione del principio consensualistico da mero presupposto di liceità del trattamento a strumento di controllo sui propri flussi informativi ed elemento di conformazione e costruzione della propria sfera privata. L'analisi in concreto dei principali modelli di prestazione del consenso in ambiente virtuale, basati sul meccanismo di notice and consent, evidenziano tuttavia delle criticità che, di fatto, compromettono la pienezza del principio di autodeterminazione informativa, derogando alla regola che condiziona la legittimità del trattamento dei dati ad un consenso preventivo, informato, libero e specifico. Peraltro, le più moderne pratiche di profilazione, basate sulle tecnologie dei Big Data analytics, comportano l'aggiramento sistematico e strutturale della regola del consenso dell'interessato. Sul piano rimediale, il tradizionale strumento di tipo risarcitorio si presenta inefficace. Per tale ragione, misure di tipo tecnico, come previste dal Regolamento UE 679/2016, si presentano adeguate per recuperare potere autodeterminativo in capo ai soggetti, nella più ampia cornice dei princípi fondamentali, della funzione di supervisione e controllo delle Autorità garanti e del complessivo dialogo di tutti gli attori istituzionali.

Paramedic'shaveverbaliseduncertaintyonhowtoproceedwhentreating unwellpatientswhorefusetreatment,statingthattheyfeelill-equippedto interpretsituationswhenpatientsrefusetreatment.Theyexpressedaneedtobe formallytrainedinhowtosystematically,yetquickly,assessapatient'scapacity, ratherthanrelyingonintuitionoroptingoutwiththe'takethemtohospital' approach,astheyreportitisbettertofacetheaccusationofassaultorbattery, thanallegationsofnegligence.

Setiap pesakit berhak menentukan apa yang beliau mahu atau tidak mahu dilakukan ke atas tubuh badan mereka. Perbincangan tentang hak pesakit bagi meneruskan atau meninggalkan rawatan perubatan akan memberi kesan kepada hak mereka untuk kekal hidup atau tidak. Huraian tentang hak pesakit telah dinyatakan dalam Piagam Pesakit, Persatuan Perubatan Malaysia (MMA). Dalam keadaan ini, keizinan pesakit menjadi faktor penting sama ada doktor dibenarkan meneruskan rawatan perubatan terhadap pesakit atau tidak. Arahan Awal Perubatan (AMD) adalah satu dokumen khusus bagi menyatakan kehendak pesakit berkeupayaan sama ada ingin meneruskan atau meninggalkan rawatan perubatan tentang pelan perubatan masa hadapannya sekiranya beliau menjadi tidak berkeupayaan. Rujukan di England dibuat dan keputusannya mendapati bahawa terdapat suatu peruntukan perundangan khusus berhubung dengan AMD. Berbanding dengan Malaysia, AMD masih dianggap bukan perkara lazim dan kedudukannya dalam aspek perundangan masih tidak jelas. Maka, objektif artikel ini adalah membincangkan hak-hak pesakit dewasa dengan mengambil kira AMD di Malaysia dan asas undang-undang yang berkaitan dengannya. Kaedah yang digunakan di dalam artikel ini adalah kualitatif. Keputusan daripada penulisan kertas ini dapat memberi gambaran yang lebih jelas tentang hak pesakit dewasa berhubung dengan perlaksanaan AMD di Malaysia.

The study of sexuality is the study of power, nowhere is this truer than with sadomasochism (S/m), the negotiated, consensual exchange of power. Sexuality is defined through policy and practice, the public and the private, the permissible and the forbidden. The 1990 'Spanner Case' in Manchester, England, determined S/m is impermissible because judicial policy states persons cannot consent to S/m activities as they have the potential to cause bodily harm. The 2004 'Sweet Productions' case in Vancouver, Canada, determined that the practice of S/m is permissible because it is a normal form of sexuality that some members of society enjoy. The adherence to policy in the 'Spanner Case' and the recognition of practice in the 'Sweet Productions' decision distinguish the power of policy and practice in defining sadomasochism. This paper will argue that notions of sexuality are determined through both policy and practice. Like sadomasochism itself, power is manifested in the demarcations of the public and private realms. In R v Brown, the 'Spanner Case', the juridical milieu applied public notions of sexuality to private acts. In R v Price, the 'Sweet Productions' case, the court accepted private practice in its assessment of sexuality's impact on the public. This paper will present a brief overview of the political and philosophical ideology of sadomasochism. Then we will present condensed versions of the Spanner Case and Sweet

To exploit someone is to take unfair advantage of their vulnerability or weakness. But are exploitative interactions necessarily non-consensual? This essay explores the relationship between exploitation and consent, and argues that exploitative exchanges need not involve any defect in consent. Nor do defects in consent such as coercion or ignorance necessarily render an interaction wrongfully exploitative. Defects in consent are thus neither necessary nor sufficient for exploitation, though they may be relevant in determining its moral weight and moral force.

After a constitutional referendum having taken place in October 2020, Chile is now working on a new Constitution replacing the one dating back to Gen Pinochet’s military rule, after an overwhelming majority of 79% voted in favour. At the same time, a bill (Boletín N° 13.828-19) promoting neuro-rights is under discussion, and it aims at granting constitutional protection to these new rights. In concrete, the overall purpose of the law concerns the protection of the physical, and mental integrity of individuals (art. 1, lett.a) against the interference of human-computer interfaces (e.g. brain implanted chips). In this regard, if the bill was approved, it would represent a word precedent. The object of the next considerations refers to the convenience of this reform in the light of the legal discourse, and the societal changes produced by technological advances.

From the anthology edited by Nané Jordan and Chandra Alexandre and published by Demeter Press.

This anthology calls Pagan and Goddess mothering into focus by highlighting  philosophies and experiences of mothers in these spiritual movements and traditions. Pagan  and Goddess spirituality are distinct, yet overlapping and diverse communities, with much to say about deity as mother, and about human mothers in relationship to deity. Authors share creative voices, stories, and scholarship from the forefront of Pagan- and Goddess- centred home, in which divine mothers, Goddesses, diverse female embodiments, and generative life cycles are honoured as sacred. Authors inquire into how their spirituality impacts the perceived value and experiences of mothers themselves, while generating new ways of imagining and enacting motherhood in spiritual and daily life.

Pagan, Goddess, Mother opens spaces for dialogue in areas such as how Pagan- and Goddess- centred mothers engage in, and are impacted by, their spiritual leadership through practices of ceremony, ritual, magic, and priestessing. Authors consider mothers’ lived connections with their children, family life, and themselves, through nature, the Earth, and mothering as a spiritual practice. Chapters reflect upon the ways that Pagan- and Goddess-identified mothers creatively navigate daily interactions with dominant religions, the public sphere, community leadership and activism—facing the challenges of such while forging new pathways for spirited wellbeing in mothering and family life.

A valid marriage emerges thanks to the founding power of one sole efficient cause—consent. Marriage is a complex human reality; it encompasses physio-biological, psychological, personal, social, religious, moral, and judicial aspects. The essence and characteristics of marriage are determined by natural law. From here, Canon Law made an extraordinary effort, unknown by the other judicial codes, to investigate the natural demands of marriage, just as they are demanded by the dignity of the human being.

Consent is the only efficient cause of the matrimonial bond. It is generally accepted that the mutual consent of both of the contracting parties is what “makes” each marriage specific, not only in an “efficient” sense but also in a “formal” sense, using the scholastic terminology. The celebration of marriage has no effect if consent is lacking. Consent is the sole and irreplaceable cause of marriage, and therefore presupposes and demands natural, absolute and relative capacity of both of the contracting parties.

ABSTRAK -
Pesakit mempunyai hak untuk membuat keputusan berhubung penjagaan kesihatan dan rawatan perubatan untuk dirinya. Tiada individu lain boleh membuat APA-APA keputusan berhubung dengan rawatan jika pesakit tersebut masih berkeupayaan untuk membuat keputusan. Pesakit juga boleh membuat suatu arahan untuk tidak meneruskan rawatan atau menerima APA-APA campur tangan perubatan untuk dirinya. Arahan Perubatan Awal (APA) (turut disebut sebagai Arahan Awal Perubatan) ialah dokumen yang mengandungi hasrat pesakit berhubung rawatan perubatannya, dibuat semasa pesakit masih berkeupayaan membuat keputusan. Terdapat sejenis arahan dalam skop APA yang secara khusus membenarkan pesakit untuk menolak bantuan pernafasan (Cardiopulmonary Resuscitation) (CPR). Arahan tersebut dikenali sebagai Larangan Resusitasi (Do Not Resuscitate) (DNR). Walau bagaimanapun, arahan tersebut bukanlah amalan yang biasa kerana berkemungkinan bercanggah dengan kewajipan doktor untuk memberikan rawatan yang terbaik untuk menyelamatkan nyawa pesakit. Persoalan penting ialah sama ada pesakit dibenarkan di sisi undang-undang untuk membuat suatu arahan DNR. Sehubungan dengan itu, artikel ini bertujuan untuk menganalisis undang-undang semasa berhubung hak pesakit dari perspektif arahan DNR. Artikel ini menggunakan kaedah kualitatif dalam meneroka isu-isu yang berhubung dengan DNR. Didapati bahawa DNR suatu cara untuk melindungi autonomi pesakit. Dari segi amalan dalam sektor kesihatan, perlu ada garis panduan dan peruntukan undang-undang yang jelas berhubung denganarahan DNR. Hal ini penting demi melindungi autonomi pesakit di samping menjaga hubungan baik antara doktor dengan pesakit. Kesihatan merupakan suatu hak asas yang perlu dinikmati oleh setiap lapisan masyarakat.
Kata kunci: Larangan Resusitasi (Do Not Resuscitate) (DNR); Arahan Perubatan Awal (APA); keizinan rawatan perubatan; autonomi pesakit; etika perubatan.
ABSTRACT-
A patient has the right to make decisions regarding his healthcare and medical care. No other person can make any decision regarding treatment if the patient is still capable of making decisions. He may also make an advance directive specifying his wishes not to continue treatment or to receive any medical interventionfor himself. Advance Medical Directive (AMD) is a document that contains a patient's desire for medical treatment, made in advance when the patient is still capable to make a decision. There is a type of order under the scope of AMD which specifically allows patients to refrain from Cardiopulmonary Resuscitation (CPR). The order is known as Do Not Resuscitate (DNR). The order is not a common practice as it may conflict with the doctor's obligation to provide the best treatment to save his patients. The crucial issue is whether a patient is allowed by the law to make a DNR order. This article aims to analyse the current law on a patient's rights from the perspective of the DNR order. This article employed qualitative method in exploring issues relating to DNR. It is found that DNR is a way of protecting the patient's autonomy. In practice, there should be clear guidelines and provisions of law relating to the DNR order in the health sector. This is important in protecting patients' autonomous right while maintaining a good doctor-patient relationship.Health is a basic right that should be enjoyed by every segment of the society.

Locke is famous for arguing—by most accounts unsuccessfully—both that many people have political obligations, and that political obligation depends on freely chosen, deliberate acts of individual consent. My aim here is not to resuscitate this feature of Locke's thought. Rather, it is to show how and why Locke develops another, largely unnoticed line of reasoning about political consent. According to this direction of thought, political consent is not a discrete act that precedes consensual political relationships, but rather a dimension of ongoing political activity in cooperation with others. Such consent, which I will call 'participatory consent,' matters not because political life is morally optional, but because it is a necessary condition of freedom from arbitrary power within political society. This alternative picture of political consent, though not without its difficulties, fairs significantly better than the conception of political consent on which most Locke scholars have long focused.

L’analisi delle condizioni di liceità del trattamento dei dati personali costituisce osservatorio privilegiato per comprendere la reale portata delle scelte compiute dal legislatore europeo con l’emanazione del Regolamento 2016/679 (GDPR). L’intento di favorire la “libera circolazione dei dati personali”, dichiarato nell’art. 1, par. 3, pone all’interprete l’esigenza di interpretare con rigore queste condizioni, che – nel dettare i presupposti primi del trattamento – esprimono la prevalenza di interessi altri su quello del data subject.

Intervention programmée au colloque « Comprendre, accepter, consentir. Le consentement dans les espaces du soin, de l’intimité et de l’affectivité" organisé par Jean-Philippe Pierron et Georges Charbonneau les 19-20 novembre 2020 / reporté les 17-18 juin 2021 à l’Université de Bourgogne Franche-Comté.

It might be assumed that victim experiences of sexual violence are characterised by fear and pain, and while this is true for many, the phenomenology of sexual violence is more complex than this. Increasingly, sexuality research is recognising that people can desire and have a positive regard towards sexual encounters that they do not consent or agree to, however there is limited scholarship examining victim experiences of pleasure or arousal during sexual violence. This paper presents a thematic analysis of 50 posts describing the experience of arousal or pleasure during sexual violence drawn from Reddit, the popular online discussion board. The findings highlight the importance of distinguishing between physiological arousal, psychological pleasure and consent, and the significant shame and self-blame of survivors who feel that an aroused or pleasurable response implicates them in their own assault. The paper closes by reflecting on the importance of distinguishing between consent, arousal and pleasure in sexual violence policy and practice, and recognising that arousal and pleasure are features of non-consensual as well as consensual encounters.

Easily the greatest intellectual alive today, Noam Chomsky in his ground breaking book “Manufacturing Consent” has raised critical concerns for regressive role played by Western corporate media under a modern industrial democratic structure. That the media is structurally bound to manufacture consent and is wholly complicit in furthering the interests of dominant elite groups in society.

Our autonomy can be compromised by limitations in our capacities, or by the power relationships within which we are embedded. If we insist that real consent requires full autonomy, then virtually no sex will turn out to be consensual. I argue that under conditions of compromised autonomy, consent must be socially and interpersonally scaffolded. To understand consent as an ethically crucial but nonideal concept, we need to think about how it is related to other requirements for ethical sex, such as the ability to exit a situation, trust, safety, broader social support, epistemic standing in the community, and more.

This chapter provides an outline of consent in the history of medical ethics. In doing so, it ranges over attitudes towards consent in medicine in ancient Greece, medieval Europe and the Middle East, as well as the history of Western law and medical ethics from the early modern period onwards. It considers the relationship between consent and both the disclosure of information to patients and the need to indemnify physicians, while attempting to avoid an anachronistic projection of concern with patient autonomy too far back into the historical record. The chapter also includes a survey of the development of the social and intellectual infrastructure that underpins modern medical consent. It concludes with a brief discussion of possible future directions for ethical approaches to medical consent and competence that would depart from the models that arose in the twentieth-century.

Most of the literature on sexual consent presupposes that consent requires autonomy, and proceeds as though autonomy is a roughly digital property: you either have it or
you don’t, and if you don’t have it then you can’t legitimately consent to sexual activity. But in fact, autonomy is a continuum, and our autonomy is almost always partial. Our
autonomy can be compromised by limitations in our capacities, or by the power relationships within which we are embedded. If we insist that real consent requires full
autonomy, then virtually no sex will turn out to be consensual. Accepting this consequent would either make the notion of consent useless, or it would turn most sex
into rape, and neither is a helpful outcome. I argue that under conditions of compromised autonomy, consent must be socially and interpersonally scaffolded. To understand consent as an ethically crucial but non-ideal concept, we need to think about how it is related to other requirements for ethical sex, such as the ability to exit a situation, trust, safety, broader social support, epistemic standing in the community, and more.

Standard models of sexual consent in sexual violence prevention campaigns suppose that women, as free and autonomous agents, are in control of their sexuality and are able to ‘just say no’ to unwanted sex. In this article, we suggest that the ‘just say no’ approach to sexual consent is deeply problematic in light of the contradictory ways in which women’s empowerment is assumed within postfeminist discourses whilst masking ongoing gender imbalances. In addition, we problematise neoliberalist notions of the inherently free and hyper-responsible citizen by highlighting the persistence of sociostructural constraints on young women's sexual decision-making. We draw on an analysis of interviews with eight young women aged between 18 and 24 about their perceptions and experiences of everyday negotiations of consent in their casual and intimate sexual relationships with men.

For decades, feminists have intervened in a sexually violent culture. Many public health professionals, educators, and activists who design these interventions have called for complex conceptualizations of communication, yet communication studies scholars have not written extensively on consent. Moreover, researchers outside the field rarely rely on insights from the discipline. Accordingly, I offer a critical review of consent activism and research, and I highlight disciplinary assumptions that could enhance existing knowledge. I argue that many feminist academic/activist interventions use false ideas about communication, what I call communication myths: discourse merely reflects reality, and local discourse is disconnected from larger social Discourse. I show how these communication myths resonate with rape-supportive arguments. By suggesting communication should be unambiguous during consent, anti- violence educators/activists lower the standard for communicative competence, disconnect it from historical-cultural context, and miss opportunities to politicize consent. I argue feminists can challenge communication myths to build on existing interventions while more fully dismantling rape culture.

In this dissertation, I analyze the practices of two large evangelical churches in Rio de Janeiro, Brazil, that use combat sport for social outreach. In evangelical fight ministries, pastors combine worship and close-contact grappling to teach people about God. These programs bookend Brazilian jiu-jitsu sparring sessions with thirty-minute Christian worship activities, such as singing and praying.

Christian fighters, like most fight scholars, feel arête (excellence of any kind) is the moral basis of combat sport. However, my auto-ethnographic research with evangelical and fight communities showed me that the more ethically fraught principle of voluntarism—which ascribes moral transformation to any consensual interaction—actually provides the moral common ground between evangelical Christianity and fighting for sport. Each individual’s willingness to participate determines the moral status of every action taken in the name of combat sport or evangelicalism. Combat sport without consent is merely assault. Likewise, evangelicalism without evangelism or conversion is merely mainline protestant Christianity. Both practices require a struggle and expressed consent.

Evangelical fight ministries provide an opportunity to see how evangelicals can use voluntarism to adopt and imbue almost any transaction with moral significance.