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Over the past four decades, the rate of incarceration in the United States has skyrocketed to unprecedented heights, both historically and in comparison to that of other developed nations. At far higher rates than the general population, those in or entering U.S. jails and prisons are prone to many health problems. This is a problem not just for them, but also for the communities from which they come and to which, in nearly all cases, they will return. Health and Incarceration is the summary of a workshop jointly sponsored by the National Academy of Sciences(NAS) Committee on Law and Justice and the Institute of Medicine(IOM) Board on Health and Select Populations in December 2012. Academics, practitioners, state officials, and nongovernmental organization representatives from the fields of healthcare, prisoner advocacy, and corrections reviewed what is known about these health issues and what appear to be the best opportunities to improve healthcare for those who are now or will be incarcerated. The workshop was designed as a roundtable with brief presentations from 16 experts and time for group discussion. Health and Incarceration reviews what is known about the health of incarcerated individuals, the healthcare they receive, and effects of incarceration on public health. This report identifies opportunities to improve healthcare for these populations and provides a platform for visions of how the world of incarceration health can be a better place.
Scholars do not agree on how best to describe Shelley’s philosophical stance. His work has been variously taken to be that of a skeptic or a skeptical and subjective idealist. The study presents a new interpretation of Shelley’s thinking – an interpretation that places ‘intellectual system’ squarely within the Epicurean tradition of Lucretius, casting both poets as theistic empiricists. To establish Shelley as working in the Epicurean tradition, this study explores Lucretius’ De Rerum Natura as edited, translated and interpreted by two Epicurean scholars roughly contemporary with Shelley: Gilbert Wakefield and John Mason Good. These scholars rehabilitated Lucretius by drawing on three major seventeenth-century thinkers, Pierre Gassendi, Ralph Cudworth and Nicholas Malebranche. Like Shelley, each of these thinkers rejected the reduction of philosophy to mechanical and atomistic elements, a reduction which Shelley referred to as ‘materialism’ or ‘popular dualism’. What Shelley rejected is a clue to what he embraced: a fusion of Enlightenment Rationalism with British Empiricism. Such a fusion is the distinguishing mark of the work of Sir William Drummond, the only contemporary philosopher that Shelley consistently praised. This is the tradition within which Shelley ultimately stands – one that brings into balance what is given to the mind a priori and what the mind creates.