Faust

Goethe, Johann Wolfgang

doi:10.1515/9783111596907

Cited by 26 publications

(23 citation statements)

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“…Notably, the studies included in recent meta-analyses typically had a small study population, the follow-up is shorter in contrast to studies in critically ill patients and the rate of adverse events in elective surgical patients is low and often in association with the surgical intervention itself (surgical mortality up to 4% [74]; AKI approximately 7.4% [75]) [63,76]. In conclusion, with respect to the title question, it is currently not possible for us to judge unequivocally about the perioperative use of HES with the existing literature (as Dr Faust, who responded evasively to the 'Gretchen question' provided by his beloved Gretchen in order not to compromise the relationship with her [77]). Hopefully, future studies on the microvascular effects of different fluids will allow better titration and give a definite answer on this question.…”

Section: Resultsmentioning

confidence: 99%

To use or not to use hydroxyethyl starch in intraoperative care

Heler

Arnemann²,

Ertmer³

2015

Current Opinion in Anaesthesiology

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Section: Resultsmentioning

confidence: 99%

To use or not to use hydroxyethyl starch in intraoperative care

Heler

Arnemann²,

Ertmer³

2015

Current Opinion in Anaesthesiology

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“…56 These justifications are ethically kin to Mephistopheles's self-description in Johann Wolfgang von Goethe's Faust as: a part of that force which, always willing evil, always produces good. 57 This is neither the sole Faustian referent here. Agamben's analysis of bare life is always heavily reliant on Foucault, whom Agamben follows to show how society crosses over the threshold into 'biological modernity,' where the life of the human species and individual become what is at stake in political calculation.…”

Section: The Theodicy Of Justifying the Evil Effects And Intent Of Power By The Value Of The Knowledge To Be Gainedmentioning

confidence: 96%

“…Their lives would be a little easier if You'd not let them glimpse the light of heaventhey call it Reason and employ it only to be more bestial than any beast. 59 To further belabour this point, Foucault himself described the articulation of power-knowledge as a 'Faustian pact' 'to exchange life in its entirety for sex itself,' and that 'one would have to speak of bio-power to designate what brought life and its mechanisms into the realm of explicit calculations and made knowledge-power an agent of transformation of human life.' 60 Foucault notes too how the experiment through power-knowledge successfully combines examination with the ceremonial of power and production of truth:…”

Section: The Theodicy Of Justifying the Evil Effects And Intent Of Power By The Value Of The Knowledge To Be Gainedmentioning

confidence: 99%

“…Offer your homage to the Helper above Who teaches that we all should help each other. 63 This is not the only medical experimentation theme in Faust. Goethe even paraphrases Hippocrates, saying: life is short, and art long, opportunity fleeting, experimentations perilous, and judgment difficult.…”

Section: The Theodicy Of Justifying the Evil Effects And Intent Of Power By The Value Of The Knowledge To Be Gainedmentioning

confidence: 99%

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Experimental Norms: Power–Knowledge, Bare Life and Medical Trials

Bikundo

2020

Law Tech Hum

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Humans experimenting on other humans sits precisely at the junction of law, technology and the humanities, synthesising descriptive, normative and creative elements in relation to reality. Experiments describe reality, normalise shared conceptions of reality as well as create their own reality. Human experiments consequently inflect both ‘norm’ and ‘humanity’ as a pattern or as a model, or even a standard to be met or fulfilled. Experiments abound in Italian philosopher Giorgio Agamben’s body of work, including where he engages with the capacity for development of Michel Foucault’s opus. This is particularly so when Agamben explicitly addresses questions and criticisms surrounding his own methodology.

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“…We might say in the beginning is the act; but in the act of saying we turn to word. It is a world of words to the end of it (Goethe 1997;Stevens 2011). …”

Section: Theme Of the Issue "Architecture And The Environment: Ethicamentioning

confidence: 99%

Squatting Outside the World: Notes for an Architecture of Ethics

Schroeder

2014

Journal of Architecture and Urbanism

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abstract. Mind takes place in the world, and that matters. We are bodies among bodies, and, no matter what we think, what we do is a matter of where. And thinking about where is a problem for architecture. Richard Luecke's pithy summary of Aristotle's Politics was that we go to the city to live but stay to live the good life. The interplay of going and staying takes up a critical theme of Aristotle's work. To understand the world, he said, we must understand both motion and stasis -not the going alone but the staying that takes place in the middle of it. Luecke took up William James's figure of perchings in the flight of a bird and put it to work in thinking about cities. The city is a perch for the winged thing we are. To understand our flight, we must also attend to our perching. Aristotle speaks of the city as a place to go and a place to stay, but he also speaks of it as a koinonia turned toward good. That marks it as being human. Aristotle directs our attention to the necessity of the city (we go to live) and to its good (we stay to live the good life). But the staying, the dwelling, is understood within a structure of action: the good is that toward which all things aim. Dwelling, still, we turn. Which qualifies the going, because we are political animals. Going to the city to live, we go nowhere other than where we are. The city is the form of human presence. Marx had Hegel in mind when he went to work on the work of religion, which he saw as being architectonic in the way Aristotle seems to have seen politics being. KeywordsIt is no wonder he devoted considerable time to outing him -out of his mind into the world, with good reason. He was, you know, there already: a particular mind is no place for a maker of general theories. There is no place for a mind to be but in the world, where the theory and its maker must be as well. Marx turned his attention (and called the attention of anyone within earshot who might be inclined to listen) to the absurdity of making mansions (to borrow an image from Kierkegaard), then squatting in gatehouses when it is time to move in, being on edge after making a scene thinking oneself outside. It is not the posture but the appearance of abstract being outside the world that catches his eye and inspires his critical judgement. In the act, he says, in the world acting. Which calls our attention not only to the world acting but -more specifically -to the world acting in the presence of humanity.

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Faust

Cited by 26 publications

References 0 publications

To use or not to use hydroxyethyl starch in intraoperative care

To use or not to use hydroxyethyl starch in intraoperative care

Experimental Norms: Power–Knowledge, Bare Life and Medical Trials

Squatting Outside the World: Notes for an Architecture of Ethics

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