京都大学 / 新制・課程博士 / 博士(経営科学) / 甲第24769号 / 経営博第24号 / 新制||経営||5(附属図書館) / 京都大学大学院経営管理教育部経営科学専攻 / (主査)准教授 HAN Hyun Jeong, 教授 原 良憲, 教授 山田 仁一郎, 教授 若林 靖永 (佛教大学) / 学位規則第4条第1項該当 / Doctor of Philosophy in Management Science / Kyoto University / DFAM

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<p><strong>Background:</strong> Organ donation in India is a complex issue due to the country’s large population, diverse religious beliefs and myths surrounding organ donation, varying literacy rates, nation-wide focus on disease control, and the commercialization of organs. India has only made marginal steps to address the significant obstacles in order to ensure adequate supplies of organs are available to meet the demand.</p> <p><strong>Purpose: </strong>The purpose of this study is to analyze the feasibility of implementing an organ donor registry in Mumbai, India. This is achieved by reviewing current organ donation policies and processes in Mumbai, exploring perceptions of key informants about Indian government health priorities, and identifying possible reasons why the Indian government has not made efforts to increase the deceased donor rate.</p> <p><strong>Methods:</strong> This qualitative policy analysis employs semi-structured interviews with physicians, transplant coordinators, and representatives of organ donation advocacy groups in Mumbai to explore key informants’ perceptions about the feasibility of developing and implementing an organ donor registry. The 3-I framework (ideas, interests, and institutions) is used to analyze the results and frame the discussion and their implications.</p> <p><strong>Results:</strong> Key informants cite various barriers to the implementation of an organ donor registry in Mumbai, including public misconceptions about organ donation, competing health priorities on the government agenda, and limited hospital infrastructure.</p> <p><strong>Conclusion: </strong>In the absence of a focusing event or a policy entrepreneur who is able to push the issue of organ donation onto the health policy agenda, both central and state governments may have little incentive to aggressively pursue the implementation of a donor registry in more than a superficial way. Moreover, even if the issue reached the government’s policy agenda, current barriers may be too overwhelming to overcome. This suggests that implementing an organ donor registry in Mumbai as a means of enhancing organ availability is not feasible in the current environment. Instead, efforts to enhance the transplant system should focus on alternate strategies, such as public education, until the policy environment becomes more amenable to change.</p> / Master of Science (MSc)

With a global and national shortage in the number of registered organ donors, this study employed a qualitative thematic analysis of thirteen episodes from popular medical dramas that aired between 2016-2020. The aim of this study was to allow for a better understanding of how the media utilizes entertainment television to portray storylines related to organ donation. The analyzed shows included in this study were: Grey's Anatomy, The Good Doctor, New Amsterdam, Chicago Med, and The Resident. From the analysis, six major themes emerged: Urgency of Transplant, Ethical Decision-Making, Emotional Impacts of Organ Donation on Patient and Families, Familial Relationships Impacting Donation, Viewer Education via Vicarious Learning, and Excitement Surrounding Surgery. In addition to these themes, both favorable and unfavorable cues related to organ donation were present throughout the analysis. These findings have implications for audience members via social cognitive theory. This study illuminated the ongoing efforts made by the entertainment television industry to portray organ donation in a factual manner and to provide the viewing public with potential opportunities for organ donation education. / Master of Arts / With a global and national shortage in the number of registered organ donors, this study analyzed thirteen episodes from popular medical dramas that aired between 2016-2020 to determine what themes were present amongst the analyzed shows. The analyzed shows included in this study were: Grey's Anatomy, The Good Doctor, New Amsterdam, Chicago Med, and The Resident. The aim of this study was to allow for a better understanding of how the media utilized entertainment television to portray storylines related to organ donation. From the analysis, six major themes emerged: Urgency of Transplant, Ethical Decision-Making, Emotional Impacts of Organ Donation on Patient and Families, Familial Relationships Impacting Donation, Viewer Education via Vicarious Learning, and Excitement Surrounding Surgery. In addition to the emergence of these themes, the analysis revealed both favorable and unfavorable cues related to organ donation were present in these entertainment storylines. This study illuminated the ongoing efforts made by the entertainment television industry to portray organ donation in a factual manner and to provide the viewing public with opportunities for organ donation education.

Thesis advisor: Dermot Moran / In this dissertation, I critically evaluate the contributions of Dietrich von Hildebrand (1889-1977) to the relatively neglected topic of the phenomenology of freedom. We can have, I argue, an experience of a “bias” of freedom in favor of the morally good: willing what is morally good renders one freer, and willing against what is morally good renders one less free. Attempts to reconcile freedom and morality have often identified freedom with autonomy, most famously in Immanuel Kant, or even rendered freedom determined by the morally good, as in Socratic intellectualism and in Scheler. These attempts neglect what Hildebrand finds to be the central feature of the will and freedom: the free self-donation (Hingabe) of the person, the will’s fiat (let it be); which is the key to the reconciliation of freedom and morality. The height of freedom, I argue, is embodied particularly in our freedom to sanction and disavow value-responses (Wertantworten) of the heart (esp. affective love), which Hildebrand calls “cooperative freedom” (mitwirkende Freiheit). In order to give ourselves to what has value, what has value must first be given to us. In Chapter One, I show that doing justice to this givenness requires, for Hildebrand, holding the radically realist epistemological claim that consciousness is directly receptive to being. Receptivity is prior to any activity on the part of the person; it comes before freedom. Chapter Two explores how things are given as having “importance” (Bedeutsamkeit) and “value” (Wert). Values issue a call (Fordern, “demand”) to give a proper response (Antwort). Chapter Two also outlines Hildebrand’s conception of phenomenology as involving “reverence” (Ehrfurcht). Reverence is openness to value’s word (Wort) and call to give that response. Reverence is defined as freely allowing oneself to be formed by the “laws” of values, and it is essential to freedom. Chapter Three argues that freedom’s most fundamental aspect is defined as “self-donation” (Hingabe), encapsulated in the fiat of the will. Building on William James and Edmund Husserl, Hildebrand expands the phenomenological account of willing as giving the person’s fiat to being moved by potential motives according to their objective importance, in what amounts to an act of giving oneself (Hingabe) in one’s free response. It is this notion of self-donation that enables Hildebrand to secure the independence of the will from affectivity (in contrast to Scheler) and from the mind (in contrast to James and Husserl). Yet this independence rests upon a dependence on values being given for the will to will. Reversing Kant and aligning more with Emmanuel Levinas, Hildebrand finds reverent “heteronomy,” not just autonomy, to be the foundation of the independence of the will and “invests” it with meaning and purpose. Chapter Four explores Hildebrand’s notion of cooperative freedom to sanction or disavow experiences according to their value. For Hildebrand, the sanction can only be actualized in accord with a “general will to be morally good,” or else it is an arbitrary pseudo-sanction. Unlike our freedom to do actions, cooperative freedom is a freedom that can only be fully actualized as a moral freedom. Hildebrand claims cooperative freedom does not pertain to the will, but to a separate “free personal center” (freies Personzentrum), because he associates the will with action. I will argue, nonetheless, that every fiat of the will includes what I term the “cooperative moment” of freedom, so that only a morally good fiat is fully actualized as a fiat. Chapter Five defines this general will to be morally good. It is a will composed of fundamental moral attitudes, particularly reverence for the hierarchy of values, that are the core of the virtues. In this concept of the general will, Hildebrand unites a Kantian concern for willing what is good-in-itself with Scheler’s concern for willing higher values over lower values. In so doing he comes to a unique synthesis of Kantian ethics, virtue ethics, and value-ethics in his conception of good will, which all rest on the concept of self-donation. Chapter Six argues that any ethics that is based on what is good-in-itself necessarily, if it recognizes the unique preciousness of the person, becomes a love ethics, for love is the fullest and most proper response to the value of the person. Without recognizing this connection of ethics to love, one almost inevitably misses the connection between morality and happiness. In that case a morality based on the good-in-itself ends up appearing somewhat depersonalizing and burdensome. Just as it is legitimate to pursue one’s own happiness in love by making the beloved the condition of one’s happiness, so too with morality it is legitimate to pursue the happiness that only being moral can bring. So it is in the person who has a quality of loving goodness (Güte) for all where we experience the height of personal freedom as moral freedom. From a phenomenological analysis of this person, I derive four ways moral value enhances freedom: 1) it recollects the person to his or her deepest subjectivity (Eigenleben, “own life”), 2) it “supports” the will and prevents it from being arbitrary, 3) the happiness being moral can bring “nourishes” freedom by giving it energy and strength, and, finally, 4) the happiness being moral brings “intensifies” good activities, i.e., it makes the person readier to do them in the future. Chapter Seven argues that while one is free to reject value in favor of what Hildebrand calls the merely subjectively satisfying, doing so subverts freedom itself into prideful self-enclosure. It also annuls freedom in that it enslaves one to one’s desires. In contrast to Kant, this identification of freedom with moral freedom is not because freedom is the autonomy of following a law given in pure practical reason, but rather it is the reverent acceptance (fiat) of the “heteronomy” the word and law of values impose on us. / Thesis (PhD) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Yes / The World Health Organization (WHO) recommends 100% blood should be from voluntary non-remunerated donors (VNRD) yet the majority of blood donations (75%) in Barbados are family/replacement donations. Increasing VNRD is paramount to achieving a safe, reliable blood supply and understanding the population is a strategy suggested by the WHO to inform donor recruitment and education. To obtain information to devise strategies for a voluntary donor mobilization campaign in Barbados. Methods: Participants in Barbados (n=429) completed a self-administered questionnaire in 2014. The questionnaire comprised 31 questions including demographics (age, sex, highest educational attainment) and blood donation-related knowledge, attitudes and practices. Analysis of variance, t-test and linear regression were used to analyse data. Results: Fifty-three per cent (n=219) of participants had previously donated blood; only 23.9% of these had donated within the past two years and almost half were family/replacement donors only. Knowledge deficits included blood donation requirements, deferral factors and maximum yearly donations. Most participants (79%) were willing to donate with more information. Participants with higher educational attainment and previous donors had higher total knowledge and attitude scores (p<0.01). Single, female, and younger participants were less likely to donate blood (p<0.05). Conclusion: Barbados can likely increase voluntary blood donation rates by addressing knowledge deficits through education campaigns and increasing awareness of the need for donation.