#julius moses

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Endlich auch offiziell: Julius-Moses-Straße. Morgen 15 Uhr ist in Damaschke die Feierstunde zur Umbenennung der bisher nach dem in den NS-Staat und die Finanzierung von Menschenversuchen verstrickten Chirurgen Sauerbruch.

Endlich offiziell: Julius-Moses-Straße

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Julius Moses und die jüdische Debatte im (frühen) 20. Jahrhundert

#Lingen Julius Moses und die jüdische Debatte im (frühen) 20. Jahrhundert. Ein Gespräch von Dr. Heribert Lange (LLM) und Prof. Dr. Alexander Neupert-Doppler. Heute um 19.30 Uhr in der #Kunsthalle, Kaiserstraße 10a

Von Assimilation bis Zionismus – Julius Moses und die jüdische Debatte im (frühen) 20. Jahrhundert Ein Gespräch zwischen Heribert Lange und Alexander Neupert-Doppler Lingen (Ems) – Kunst-Halle IV, Kaiserstraße 10a Heute, Dienstag, 24. Okt. 2023 – 19.30 Uhr Eintritt: 6 Euro, Mitglieder des Kunstverein Lingen: 4 Euro, Studentinnen/Schülerinnen: frei Dr. Julius Moses (geboren 1868, ermordet 1942 im…

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That Stauder chose to illustrate the general problematic addressed in this session by reference to hypnosis is less surprising than it seems. His comments allude to a wider history of debates concerning the ethical, professional, and epistemological boundaries of medicine. In these debates, hypnosis and related practices were often invoked, both because they threw into relief the interpersonal dimension of medicine and because of their lengthy association with amateur healer showmen, a history that cast a long shadow over efforts to stabilize the boundaries between professional and lay medicine. Mainstream physicians and scientists fought efforts to impose stricter guidelines on experimentation and claimed that prospects for scientific progress demanded total freedom in this regard. At the same time, they condemned unlicensed practitioners, stressing the ethical dangers of public experiments in hypnosis. In calling for greater regulation of such practitioners, they sought to purge hypnosis not simply of its associations with quackery but also of its association with the realm of spectacle and popular culture. Yet charges of charlatanism cut both ways, exposing the vulnerability of a medical profession whose public image had been damaged by numerous instances of what Julius Moses referred to polemically, in articles in the popular press, as “medical quackery.”

Andreas Killen, Homo Cinematicus

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What was at stake in these matters may be illustrated by looking at events that occurred in 1930, when the Reich Health Council met in a special session to discuss calls for imposing stricter regulations on medical research and practice. Following the session, the council issued guidelines spelling out the principle of voluntary informed consent, guidelines later invoked as a key antecedent of the Nuremberg Code. Galvanized by a series of scandals involving questionable medical procedures, prominent physician Julius Moses had publicly condemned the “experimental mania” in German medicine. By the time it met to discuss the question “To what extent is experimenting with human beings justified?” the Health Council was responding to considerable public outrage. Noting widespread belief that experimentation served to satisfy scientific curiosity and theoretical interest rather than the practical purpose of healing, council members agreed on the need to define clearly the boundaries of permissible human experimentation. Yet as the minutes of this session reveal, these boundaries were by no means self-evident to the council.

Andreas Killen, Homo Cinematicus