# ent

id: cord-280691-nzc8ir0n
type: ORG
entity:
  the General Office of the State Council Ministry of Science and Technology the Ministry of Public Health


id: cord-016078-1g39jebq
type: PROTEIN
entity:
  Berlin Rep 86 B Rep 86 A Münster 12 3 1945 MPG Archive Dept I Rep 1 A Ni 2400 Von der Rassenhygiene zur Humangenetik In 1944 Bühler


id: cord-016078-1g39jebq
type: GGP
entity:
  Couldn t money be saved But where Everything I have is still so meager and yet so much money It embarrasses me And if anything is to come of it this is only the beginning 90 Conti s interest in tuberculosis research is easy to understand But here the thesis will be advanced that Conti was interested by no means only in genetic


id: cord-016078-1g39jebq
type: GGP
entity:
  Egyptologist Hermann Grapow 1885 1967 thus proposed to the Prussian Academy of Sciences the establishment of an interdisciplinary research commission on White Africa In their proposal the three scholars urged for haste for after the war the development of the Sahara areas


id: cord-016078-1g39jebq
type: ORG
entity:
  the Inspection of the Personnel Controlling of the Army Army Psychology Inspektion des Personalprüfwesens des Heeres Heerespsychologie


# bib

id: cord-016078-1g39jebq
author: nan
date: 2008
txt: ./txt/cord-016078-1g39jebq.txt
cache: ./cache/cord-016078-1g39jebq.txt
extension: .txt
mime: text/plain
url: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7120241/
doi: 10.1007/978-1-4020-6600-9_5
summary:
  Third and finally, it was to be attempted to influence the outbreak of disease by environmental stimuli (poisons, chemicals, feeding), not least in order to be able to differentiate between a "general" and a "genetically increased" susceptibility, which, according to Fischer, was "of particular importance in view of the most modern methods of treating diseased humans." At the close of his application Fischer stated his conviction "that these theoretical and experimental studies will be of benefit to suffering humanity and serve the preservation of the genetic health of our Volk." Mentioning discreetly that the Reichsgesundheitsführer shared his views, Fischer guaranteed that he could "carry the full responsibility" for the importance of Nachtsheim''s research "even now at a time of war." When Nachtsheim started in Dahlem, he had at his disposition, as Fischer informed the DFG, a series of rabbit strains that exhibited genetic diseases or disabilities: These were "genetic epilepsy […], shaking palsies and other nervous diseases; glaucoma and other eye diseases; deformation of the limbs, the external sex organs (similar to those of humans), harelip and cleft palate and many others." 239 From Nachtsheim''s report to the German Research Association of January 14, 1941 -the first he submitted from his new position in Dahlem -proceed the work emphases of the group of scientists around Nachtsheim in 1940, that is, still at the Institute for Genetics and Breeding Research.

title:
  In the Realm of Opportunity: The Kaiser Wilhelm Institute for Anthropology, Human Heredity and Eugenics during World War II, 1938/42–1945

abstract:
  On March 8, 1940, Eugen Fischer wrote a long, confidential letter to Otmar von Verschuer, director of the Institute for Genetic Biology and Race Hygiene at the University of Frankfurt at that time. In this letter Fischer expressed critique — and certainly also self-critique — about the scientific development of his institute since the mid-1930s.


id: cord-021113-e4ya7llm
title: Divine omniscience, privacy, and the state
author: Elliott, David
date: 2017-02-02
txt: ./txt/cord-021113-e4ya7llm.txt
cache: ./cache/cord-021113-e4ya7llm.txt
extension: .txt
mime: text/plain
url: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7149037/
doi: 10.1007/s11153-017-9612-7
summary:
  If so, it seems that these traditional theologies face a moral problem: God''s total observation violates human privacy in a way that seems wrong in most human contexts. We shall begin our discussion by developing further the problem of human privacy posed by traditional Jewish, Islamic, and Christian conceptions of God. As we have just mentioned, theologians in these traditions hold that God engages in a seemingly relentless form of total observation. So while omniscience may excuse God''s total observation, it simply does not follow without any further argument that human privacy has not been violated, that something morally bad has not occurred. He or she could (i) accept that one or both of (1) and (2) are correct, and hence hold that total observation is always-even for God-prima facie morally wrong or bad, but then argue that some set of higher principles justifies the infringement of human privacy.

abstract:
  Traditional theism teaches that God engages in a relentless form of observation for every human being. If, as is widely supposed, humans have a right to privacy, then it seems that God constantly violates this right. In this paper we argue that there is both a defensible philosophical excuse and justification for this infringement. We also argue that this defense is extensible to human social and political contexts; it provides the vital elements of a theory of just privacy infringement. This theory is broadly compatible both with major forms of political theory (except anarchistic ones) and with the main conceptions of privacy defended in recent philosophical and jurisprudential literature.


id: cord-280691-nzc8ir0n
title: China’s “Gene War of the Century” and Its Aftermath: The Contest Goes On
author: Guo, Sun-Wei
date: 2013-08-30
txt: ./txt/cord-280691-nzc8ir0n.txt
cache: ./cache/cord-280691-nzc8ir0n.txt
extension: .txt
mime: text/plain
url: https://www.ncbi.nlm.nih.gov/pubmed/32214463/
doi: 10.1007/s11024-013-9237-7
summary:
  Around 1997, and amid the talks of Hong Kong''s upcoming return to China and later the Asian financial crisis, a recurring topic in the Chinese media was the so-called ''''gene war of the century'''': the lopsided condemnation of foreign scientists coming purportedly to pilfer China''s vast genetic resources for a profit. Despite his repeated proclamation as a staunch and unwavering patriot loyal to his beloved motherland and dedicated to the advancement of China''s science and technology, he nonetheless later became embroiled in an avalanche of controversies surrounding the ''''gene war.'''' He effectively became a lightning rod for all the controversy on genetic resources, intellectual rights, informed consent, and the protection of human research subjects. (2) Chinese scientists should immediately grasp the opportunity to find disease genes and patent them; (3) We should educate the people, and raise the awareness and importance of protection of our genetic resources; (4) We welcome all international collaborations based on fairness and mutual benefits; (5) Through various avenues, the Chinese scientists should be vocal about certain views deemed to be harmful to China''s genetic research (Xiao et al.

abstract:
  Following the successful cloning of genes for mostly rare genetic diseases in the early 1990s, there was a nearly universal enthusiasm that similar approaches could be employed to hunt down genes predisposing people to complex diseases. Around 1996, several well-funded international gene-hunting teams, enticed by the low cost of collecting biological samples and China’s enormous population, and ushered in by some well-connected Chinese intermediaries, came to China to hunt down disease susceptibility genes. This alarmed and, in some cases, enraged many poorly funded Chinese scientists, who perceived them as formidable competitors. Some depicted foreign gene-hunters as greedy pilferers of the vast Chinese genetic gold mine, comparing it to the plundering of national treasures from China by invaders in the past, and called upon the government and their fellow countrymen to rise up and protect China’s genetic gold mine. Media uproar ensued, proclaiming the imminent “gene war of the century.” This article chronicles the key events surrounding this “war” and its aftermath, exposes some inherent complexities in identifying susceptibility genes for complex diseases, highlights some issues obscured or completely overlooked in the passionate and patriotic rhetoric, and debunks some misconceptions embedded in this conflict. In addition, it argues that during the entire course of this “war,” the public’s interest went conspicuously unmentioned. Finally, it articulates several lessons that can be learned from this conflict, and outlines challenges facing human genetics researchers.


id: cord-322527-m1ig1hii
author: Sharp, Mindy McGarrah
date: 2020-07-13
txt: ./txt/cord-322527-m1ig1hii.txt
cache: ./cache/cord-322527-m1ig1hii.txt
extension: .txt
mime: text/plain
url: https://www.ncbi.nlm.nih.gov/pubmed/32836403/
doi: 10.1007/s11089-020-00914-5
summary:
  In the following sections, I will describe four elements of institutional conversion that flow from the conversation between Lewis Rambo''s decades of research on religious conversion and what I was hearing as a pointed call for change in Adele''s "Send My Love To Your New Lover." I locate these insights in the realm of theological education, where I work, but imagine they could help illustrate similar dynamics in other areas of higher education and institutional life. Bringing Adele and Rambo into conversation, I distinguish four practices that could loosen institutional stuckness in order to motivate institutions who still want to keep moving through a decolonizing conversion process: (1) untangling initial inclusion from completed conversion, (2) truth-telling about desires not to convert, or resistances, (3) detangling toe-dipping from being in over our heads, and (4) (re)engaging a commissioning call and response in order to (re)commit to conversions in practice.

title:
  If You’re Ready, I Am Ready (But the Wait Is Harming Us Both) Individual Risks in Institutional Conversions

abstract:
  Rambo, Adele, and a religion professor walk into a coffee shop. What in the world do they have in common? This essay integrates Lewis Rambo’s scholarship on conversion with pop singer Adele’s popular song “Send My Love to Your Lover” to understand and redress inequity in individual risk within processes of institutional conversion. The author focuses on practices of inclusion in institutions of higher education using the specific example of theological schools with aspirational school mission statements that embrace equity and diversities. She argues that bringing Rambo and Adele into conversation with anecdotal and published research on institutional (in)justice illuminates four practices that institutions could adopt to better align practice with promise and thereby promote wellness for all who are impacted by institutional health.


