This book focuses on neuroethics in higher education in the United States. After introducing readers to the philosophical and policy foundations of the neuroethics of higher education, this book explores essential conundrums in the neuroethical practice of higher education in modern democracies. Focusing on neuroethics from the perspective of universally designed learning and policy design sets this project apart from other work in the field. Advances in neuroscience and changes in attitudes towards disability have identified mechanisms by which higher education infrastructures interact with both individuals considered neurotypical and those with identified disabilities to diminish students’ capacity to enter, persist, and complete higher education. Policy to date has focused on identified disabilities as a requirement for accommodations. This strategy both underestimates the effect of ill-fitting infrastructures on those considered neurologically typical and serves to stratify the student body. As a result, neuroethical gaps abound in higher education.

This volume focuses on the emergent field of neuroethics comparing and contrasting how two democracies, Canada and the United States, have begun adapting public policy design to better fit human minds. The book focuses on issues relevant to all members of the general population and discusses a series of policy issues arranged roughly in the order in which they become relevant in a typical person’s lifetime. After the introductory chapter each chapter considers an area of public policy particularly relevant to a different stage of life—from early childhood education policy, to policies for higher education and the workplace, to end of life decisions in living wills and advance directives. The author puts forth that making the shift towards more neurologically appropriate policy will likely be a gradual process hampered primarily by two issues. The first is the inability of neuroscientists to come to agreement on increasingly sophisticated research findings. The second issue points out that bringing policy and neurology into a more synchronous relationship requires a commitment to prolonged effort involves the largely unrecognized reality of entrenched neurological interests. The first chapter introduces the concept of disconnect between policy design with traditional understandings of the brain and goes on to highlight developments in the science of human neurology in recent years. To help contextualize the book, examples of neurological misperceptions are explored in this introductory chapter. Chapters Two through Eleven each explores a specific type of policy, incorporating understandings of the human brain which, modern neuroscience suggests, are debatable.​

The first philosophical monograph on the ethics of memory manipulation (MM), "Forget Me Not: The Neuroethical Case Against Memory Manipulation" contends that any attempt to directly and intentionally erase episodic memories poses a grave threat to the human condition that cannot be justified within a normative moral calculus. Grounding its thesis in four evidential effects – namely, (i) MM disintegrates autobiographical memory, (ii) the disintegration of autobiographical memory degenerates emotional rationality, (iii) the degeneration of emotional rationality decays narrative identity, and (iv) the decay of narrative identity disables one to seek, identify, and act on the good – DePergola argues that MM cannot be justified as a morally licit practice insofar as it disables one to seek, identify, and act on the good. A landmark achievement in the field of neuroethics, this book is a welcome addition to both the scholarly and professional community in philosophical and clinical bioethics.

Neil Messer brings together a range of theoretical and practical questions raised by current research on the human brain: questions about both the 'ethics of neuroscience' and the 'neuroscience of ethics'. While some of these are familiar to theologians, others have been more or less ignored hitherto, and the field of neuroethics as a whole has received little theological attention. Drawing on both theological ethics and the science-and-theology field, Messer discusses cognitive-scientific and neuroscientific studies of religion, arguing that they do not give grounds to dismiss theological perspectives on the human self. He examines a representative range of topics across the whole field of neuroethics, including consciousness, the self and the value of human life; the neuroscience of morality; determinism, freewill and moral responsibility; and the ethics of cognitive enhancement.

A landmark in the scientific literature, the Oxford Handbook of Neuroethics presents a pioneering review of a topic central to the biosciences. It breaks new ground in bringing together leading neuroscientists, philosophers, and lawyers to tackle some of the most significant ethical issues that face us now and will continue to do so.

Law and Neurodiversity offers invaluable guidance on how autism research can inform juvenile justice policies in Canada and the United States. In Canada, the diversion of youth away from formal processing has fostered community-based strategies for serving those with autism. US policies rely more heavily on formal responses, often employing juvenile custody facilities. Building on a rigorous exploration of how assessment, rehabilitation, and community re-entry differ between the two countries, Law and Neurodiversity offers a much-needed comparative analysis of autism and juvenile justice policies on both sides of the forty-ninth parallel.

The creation of a sustainable and accessible higher education systems is a pivotal goal in modern society. Adopting strategic frameworks and innovative techniques allows institutions to achieve this objective. The Handbook of Research on Administration, Policy, and Leadership in Higher Education is an authoritative reference source for the latest scholarly research on contemporary management issues in educational institutions and presents best practices to improve policies and retain effective governance. Addressing the current state of higher education at an international level, this book is ideally designed for academicians, educational administrators, researchers, and professionals.

Speaking for the Dead is an incisive examination of the highly topical and often controversial issues surrounding the use of human cadavers in scientific research. Fully revised and updated to include recent developments in this area, this new edition incorporates the repeated organ scandals in the UK, body parts scandals in the United States, and the abuses of bodies in China. The book provides new material on neuroimaging, neuroethics and Alzheimer's disease and the major ethical issues they raise for society, in addition to discussing plastination in the form of BodyWorlds types of exhibitions. As human anatomists and bioethicists, the authors offer a unique perspective on these issues, crossing the boundaries between clinical, medical, legal and ethical concerns. Their exploration of both historical and contemporary data results in a clear and comprehensive examination of issues at the forefront of bioethics. With its clear writing style and use of non-technical language Speaking for the Dead will be an essential book for all those interested in bioethics, an area which continues to increase in significance with the development of new techniques for the manipulation of human cadavers. As human anatomists and bioethicists, the authors offer a unique perspective on these issues, crossing the boundaries between clinical, medical, legal and ethical concerns. Their exploration of historical developments as well as their analyses of recent case studies result in a pertinent and comprehensive examination of issues at the forefront of bioethics.

There is a growing discussion concerning the relationship between neuroethical reflections and cultural diversity, which is among the most impactful factors in shaping neuroethics, both as a scientific discipline and a social enterprise. The impacts of culture on science and its public perception are particularly relevant to neuroethics, which aims to facilitate the creation of an interface between neuroscience and society at large. Time is ripe for neuroethics to review the influence of the culturally specific contexts from which it originated (i.e. North America and Western Europe) and to also include other cultural perspectives in the discussion. This book illustrates a convergent approach among different cultures in identifying the main issues raised by neuroscience and emerging technologies. This should be taken as a starting point for advancing in the search for shared solutions, which are, if not definitive, at least sufficiently reliable to be translated into democratic deliberative processes.

The papers in this collection were originally presented at the 13th International Conference on Persons, held at the University of Boston in August 2015. This biennial event, founded by Thomas O. Buford and Charles Conti in 1989, attracts a host of international scholars, both the venerable and the aspiring. It is widely regarded as the premier event for those whose research concerns the philosophical tradition known as ‘personalism’. That tradition is, perhaps, best known today in its American and European manifestations, although there remains a small but fiercely defended stronghold in Britain. Personalism is not an exclusively Western development, however; its roots are also found in India, China, and Japan. What unites these disparate intellectual cultures may seem quite small. There is little, if any, methodological or doctrinal consensus among them. They are all, however, responses to the impersonal and depersonalising forces perceived to be at work in philosophy, theology, and, most recently, the natural and political sciences. Their common aim is to place persons at the heart of these discourses, to defend the idea that persons are the metaphysical, epistemological, and moral ‘bottom line’, the vital clue to knowledge of self, reality, and all conceivable values. The authors in this collection do not simply reflect upon this tradition, they put it to work on a range of philosophical and theological problems, both classical and contemporary; problems of free will, personal identity, and the nature of reality, as well as the very current concerns of environmental philosophers, bio- and neuro-ethicists. Their perspectives, too, are many and varied, so offer profound insights into key debates among other philosophical traditions, such as the Kantian, Hegelian, phenomenological, and process schools.