Members of the Clinical Ethics Consultation Affairs Standing Committee of the American Society for Bioethics and Humanities present a collection of insights and recommendations developed from their collective experience, intended for those engaged in the work of healthcare ethics consultation.

First paragraph: Some reasons for action are relational. I have a relational reason to Φ when I have reason to Φ in virtue of a relationship in which I stand, or a role that I fill; absent that relationship or that role I would not have that reason to Φ ; others who do not stand in that relationship or fill that role do not have that reason to Φ . I have a relational reason to feed this child (...) -- that he is my child: absent that parental relationship, I might still have a reason to feed him, as might others who are not his parents -- for instance that he is starving; but absent that relationship, I would not have and others cannot have that specific relational reason to feed this child. I have a relational reason to respond to this person's philosophical queries -- that she is my student: absent that pedagogical relationship, I might still have reason to respond to her questions, as might others who are not her teachers -- for instance that it is good to help such seekers after philosophical insight; but absent that relationship, I would not have and others cannot have that specific relational reason to respond to her queries. I have relational reason to pay John ￡10 -- that I borrowed it from him and promised to repay him today: absent that promissory relationship I might still have, and others might have, reason to give him ￡10 -- for instance that he is impoverished and I am (or they are) rich; but absent that promissory relationship, neither I nor others could have that specific relational reason to give him ￡10. (shrink)

This study investigated the performance of boys with psychopathic tendencies and comparison boys, aged 9 to 17 years, on two tasks believed to be sensitive to amygdala and orbitofrontal cortex func- tioning. Fifty-one boys were divided into two groups according to the Psychopathy Screening Device (PSD, P. J. Frick & R. D. Hare, in press) and presented with two tasks. The tasks were the gambling task (A. Bechara, A. R. Damasio, H. Damasio, & S. W. Anderson, 1994) and the Intradimensional/ (...) Extradimensional (ID/ED) shift task (R. Dias, T. W. Robbins, & A. C. Roberts, 1996). The boys with psychopathic tendencies showed impaired performance on the gambling task. However, there were no group differences on the ID/ED task either for response reversal or extradimensional set shifting. The implications of these results for models of psychopathy are discussed. (shrink)

Requests by patients or their families for treatment which the patient's physician considers to be "inappropriate" are becoming more frequent than refusals of treatment which the physician considers appropriate. Such requests are often based on the patient's religious beliefs about the attributes of God (sovereignty, omnipotence), the attributes of persons (sanctity of life), or the individual's personal relationship with God (communication, commands, etc). We present four such cases and discuss some of the basic religious tenets of the three Abrahamic faith (...) traditions as they relate to such requests. We suggest that religious reasons for requesting "inappropriate" treatment are "special" and deserve serious consideration. We offer guidance to assist clinicians and clinical ethicists as they attempt to resolve these conflicts, emphasising the importance of understanding the religious beliefs of the patient/surrogate and suggesting the assistance of a religious interpreter. We suggest open discussion with patients and families of both the clinical situation and the theological basis for these requests. We also suggest that clinicians use additional religious doctrines or principles from patients' own traditions to balance the reasons behind the requests. We conclude that most persistent requests for "inappropriate" treatment should be honoured. (shrink)

On 9 May 2005, the Israeli Ministry of Health issued guidelines spelling out the conditions under which sex selection by preimplantation genetic diagnosis for social purposes is to be permitted in Israel. This article first reviews the available medical methods for sex selection, the preference for children of a specific gender in various societies and the ethical controversies surrounding PGD for medical and social purposes in different countries. It focuses then on the question of whether procreative liberty or parental responsibility (...) should be the centre of attention in this context. Finally, the article critically examines the new Israeli guidelines and their implications for the women undergoing the necessary medical treatments, for the children born as a result, for other members of the family and for society in general. (shrink)

The purpose of this paper is to reflect on the origins of social understanding. Drawing upon philosophical writings, I highlight those features of affectively patterned interpersonal relations that are especially important for a very young child's growing awareness and knowledge of itself and other people as people with their own minds. If we were without our biologically based capacities for co-ordinated emotional relatedness with others, we should lack something essential for acquiring the concept of 'persons' who have subjective experiences (...) and psychological attitudes towards the world. I illustrate some implications of this thesis by reviewing the phenomena of early childhood autism. (shrink)

A typical view of Leibniz’ extraordinary metaphysical and methodological views is to regard them as having appeared by certain “applications” of his mathematical and physical discoveries. If we believe Couturat and Russell the monadology is largely only the expression of certain logically formal relationships: it is the logic of Leibniz that is basic to his mature metaphysics. Even more typical is the view that Leibniz’ work in mathematics, especially his work on the calculus, is the source of the key ideas (...) in his metaphysics. J. M. Child, the translator of the early mathematical manuscripts, says it straight out: “ … the main ideas of [Leibniz’] philosophy are to be attributed to his mathematical work, and not vice versa.” In a philosophically much more interesting way Paul Schrecker argues that what he calls Leibniz’ “infinitesimal method,” a method obviously derived from his mathematical work, pervades all of the important basic contributions of both his metaphysics and methodology. (shrink)

‘Jason…chosen leader because his superior declines the honour, subordinate to his comrades, except once, in every trial of strength, skill, or courage, a great warrior only with the help of magical charms, jealous of honour but incapable of asserting it, passive in the face of crisis, timid and confused before trouble, tearful at insult, easily despondent, gracefully treacherous in his dealings with the love-sick Medea but cowering before her later threats and curses, coldly efficient in the time-serving murder of an (...) unsuspecting child , reluctant even in marriage.’ So Carspecken put the case against Jason's heroism. In the face of such an indictment, Lawall's plea in mitigation, ‘it must be admitted that [Jason] often reveals the qualities of a true gentleman’, seems somehow inadequate. Criticism since Carspecken has found various overlapping categories for Jason which both take account of the earlier negative judgements and preserve the centrality of his ‘personality’ and character in the poem: Jason is the quiet diplomat who works through consensus rather than force, his is a heroism of sex-appeal, he is an anti-hero, the embodiment of Sceptic ‘suspension of judgement’, or, alternatively, he is ‘one of us’, credible and lifelike. Carspecken himself tried a different tack: the poem is concerned not with individual heroism but with the heroism of the group. (shrink)

The treatment decisions of competent adults, especially treatment refusals, are generally respected. In the case of minors something turns on their age, and older minors ought increasingly to make their own decisions. On the other hand, parents decide on behalf of infants and young children. Their right to do so can best be justified in terms of the importance of preserving intimate family relationships, rather than in terms of the child's best interests, although the child's best interests will (...) most often follow from this arrangement. Nevertheless, there are and ought to be legal, ethical, and financial constraints on parental decision making. (shrink)

J S Mill used the term ‘dead dogma’ to describe a belief that has gone unquestioned for so long and to such a degree that people have little idea why they accept it or why they continue to believe it. When wives and children were considered chattel, it made sense for the head of a household to have a ‘sovereignal right’ to do as he wished with his property. Now that women and children are considered to have the full complement (...) of human rights and slavery has been abolished, it is no longer acceptable for someone to have a ‘right’ to completely control the life of another human being. Revealingly, parental rights tend to be invoked only when parents want to do something that is arguably not in their child's best interest. Infant male circumcision is a case in point. Instead of parental rights, I claim that parents have an obligation to protect their children's rights as well as to preserve the future options of those children so far as possible. In this essay, it is argued that the notion that parents have a right to make decisions concerning their children's bodies and minds—irrespective of the child's best interests—is a dead dogma. The ramifications of this argument for the circumcision debate are then spelled out and discussed. (shrink)

This paper considers the ethics of routine antenatal HIV testing and the role of informed consent within such a policy in order to decide how we should proceed in this area—a decision that ultimately rests on the relative importance we give to public health goals on the one hand and respect for individual autonomy on the other.A recent illuminating qualitative study by Zulueta and Boulton1 explores the practicalities of informed consent in routine antenatal HIV testing. Its results support what I (...) have argued1 is inevitable with routine testing policies of this kind: that routine antenatal testing regimes are incompatible with requirements for informed consent. It has become clear that intervention could reduce the risk of transmitting HIV from mother to child from 15–20%2 to around 8%,3 or possibly as low as 2%.4,5 The evidence of this possibility produced a general trend towards introducing routine antenatal HIV screening in developed countries worldwide.6,7,8,9,10 The aim was to dramatically reduce the rate of HIV transmission from mother to child by encouraging universal antenatal HIV testing. The UK has been no exception, and in 1999 the government instructed health authorities to implement a policy of offering and recommending an HIV test to all pregnant women.11This UK antenatal screening policy and others like it, although well-meaning, are problematic in their formulation. In order to reflect contemporary ethical and legal practice, such policies attempt to marry the public health aims of maximising uptake of testing with a commitment to respect the choices of patients by requiring informed consent before they participate in screening. Thus, in the case of UK policy, health professionals are instructed to recommend the HIV test to all pregnant women in order to achieve the target of a 90% …. (shrink)

Gillon is correct that the four principles provide a sound and useful way of analysing moral dilemmas. As he observes, the approach using these principles does not provide a unique solution to dilemmas. This can be illustrated by alternatives to Gillon’s own analysis of the four case scenarios. In the first scenario, a different set of factual assumptions could yield a different conclusion about what is required by the principle of beneficence. In the second scenario, although Gillon’s conclusion is correct, (...) what is open to question is his claim that what society regards as the child’s best interest determines what really is in the child’s best interest. The third scenario shows how it may be reasonable for the principle of beneficence to take precedence over autonomy in certain circumstances, yet like the first scenario, the ethical conclusion relies on a set of empirical assumptions and predictions of what is likely to occur. The fourth scenario illustrates how one can draw different conclusions based on the importance given to the precautionary principle. (shrink)

Children remain largely absent from sociolegal scholarship on sexual violence. Taking an intersectional approach to the analysis of attorneys’ strategies during child sexual assault trials, this article argues that legal narratives draw on existing gender, racial, and age stereotypes to present legally compelling evidence of credibility. This work builds on Crenshaw’s focus on women of color, emphasizing the role of structures of power and inequality in constituting the conditions of children’s experiences of adjudication. Using ethnographic observations of courtroom jury (...) trials, transcripts, and court records, three narrative themes of child credibility emerged: invisible wounds, rebellious adolescents, and dysfunctional families. Findings show how attorneys use these themes to emphasize the child’s unmarked body, imperceptible emotional responses, rebellious character, and harmful familial environments. The current study fills a gap in sexual assault research by moving beyond trial outcomes to address cultural narratives within the court that are inextricably embedded in intersectional dimensions of power and the reproduction of social status. (shrink)

‘Jason…chosen leader because his superior declines the honour, subordinate to his comrades, except once, in every trial of strength, skill, or courage, a great warrior only with the help of magical charms, jealous of honour but incapable of asserting it, passive in the face of crisis, timid and confused before trouble, tearful at insult, easily despondent, gracefully treacherous in his dealings with the love-sick Medea but cowering before her later threats and curses, coldly efficient in the time-serving murder of an (...) unsuspecting child (sic), reluctant even in marriage.’ So Carspecken put the case against Jason's heroism. In the face of such an indictment, Lawall's plea in mitigation, ‘it must be admitted that [Jason] often reveals the qualities of a true gentleman’, seems somehow inadequate. Criticism since Carspecken has found various overlapping categories for Jason which both take account of the earlier negative judgements and preserve the centrality of his ‘personality’ and character in the poem: Jason is the quiet diplomat who works through consensus rather than force, his is a heroism of sex-appeal, he is an anti-hero, the embodiment of Sceptic ‘suspension of judgement’, or, alternatively, he is ‘one of us’, credible and lifelike. Carspecken himself tried a different tack: the poem is concerned not with individual heroism but with the heroism of the group (cf. 1.1, 4.1773–81). (shrink)

ABSTRACT This essay considers a common objection to commercial surrogacy on the grounds that the child is treated as a commodity for sale by the surrogate and the commissioning couple. I analyse one prevalent argument for the view that commercial surrogacy is a kind of baby‐selling, not service‐selling. I conclude that this argument rests on an implausible interpretation of what the reproductive services are. I defend an alternative interpretation of typical surrogacy agreements. Furthermore, I argue that this interpretation fails (...) to support the conclusion that the surrogate is primarily or exclusively selling a baby, rather than her reproductive services. My primary concern is to diagnose a conceptual error in an argument against surrogacy. However, the interpretation of surrogacy arrangements that is defended helps to shift the focus from the issue of whether or not the child is degraded to the issue of whether or not the surrogate degrades herself or is degraded by the commissioning couple. (shrink)

In Menciusiia6 all humans are said to have ‘a heart that does not bear the suffering of others’. I argue that this statement is illustrated, rather than proven, by the example of our reaction to a child about to fall into a well. This illustration can be located at the most basic level of ethical universals : basic ethical training; further steps in a ladder of reflection are universal reflection on ethical norms themselves, which may finally be related universally (...) to non‐ethical concerns. (shrink)

John of Alexandria is an obscure figure. Little is known of his life: his floruit is placed in the first half of the seventh century A.D. He was a practising doctor; the exact significance of the epithet ‘sophista’ which is found on the superscription to his commentary on the sixth book of Hippocrates' Epidemics is uncertain: but it may indicate an interest beyond the purely medical. Apart from the commentaries on the Epidemics and De Sectis, the only other work ascribed (...) to him with any certainty is a commentary on the Hippocratic text On the Nature of the Child, although four other works traditionally attributed to Philoponus and of a purely medical nature have been ascribed to him. (shrink)

Tested the hypothesis that the younger the child the more perceptual and concrete are the concepts used. Differences were examined between children and adults (a) in using both concrete and abstract concepts as opposed to only one kind of concept, and (b) in using either concrete or abstract concepts for the 1st of 2 different kinds (concrete or abstract) of concepts. Equivalence tasks of a forced-choice type were employed to test the use of concrete and abstract concepts by 45 (...) 1st graders and 45 undergraduates. Only in a minority of cases were significant differences obtained between the groups. (French summary). (shrink)

This paper presents challenges facing researchers in applying basic ethical principles while conducting research with youth in a developing country context. A discussion of the cultural and social challenges to adherence to the elements of informed consent: disclosure, comprehension, capacity, voluntariness and consent is presented. The authors argue that the current institutional review board requirements that guide research reflect values and stem from western contexts that may not be fully applicable to non-western contexts. More dialogue is needed among researchers in (...) developing world contexts on challenges of and possible revisions to requirements that maintain respect for persons, beneficence, autonomy and justice, particularly when working with youth. (shrink)

Background Central to the involvement of children in health research is the notion of risk. In this paper we present one of the factors, a matter of trust, that shaped Canadian parents' and children's perceptions and assessments of risk in child health research. Participants and methods Part of a larger qualitative research study, 82 parents took part an in-depth qualitative interview, with 51 parents having children who had participated in health research and 31 having children with no research history. (...) 51 children ranging from 6 to 19 years of age were also interviewed, with 28 having a history of participation in child health research and 23 having no history. Children also took part in 3 focus groups interviews. Themes emerged through a grounded theory analysis of coded interview transcripts. Findings The presence or absence of trust was not only perceived by parents and children as a contributing factor to involving children in health research, but also shaped their perceptions and assessments of risk. Three interrelated subthemes identified were: (1) relationships of trust; (2) placing trust in symbols of authority; and (3) the continuum of trust. Conclusions Our study reinforces that trust is an important factor when parents assess risk in child health research and shows that children use the language of trust in relation to risk. More discussion regarding trust in training researchers is warranted given the trust in researchers and institutions evident in this study. We also recommend further study of the continuum of trust in child health research. (shrink)

Feldman and Goldsmith sought an evolutionary explanation of the child prodigy phenomenon. Following in this vein, a theory involving the evolution and development of the collaboration of working memory and the cognitive functions of the cerebellum is presented with commentary on Edmunds and Noel’s report on a child’s literary precocity. It is argued that the evolution of working memory and the cerebellum within the increasing rule-governed complexity of culture may have produced the child prodigy within agricultural villages (...) as early as 10,000 years ago, in child prodigies, heightened emotional–attentional control in the central executive of working memory and modeled in the cerebellum is acquired in infancy through perceptual analysis , and this heightened emotional–attentional control begins in visuospatial processing, links visuospatial and language processing in working memory , and initiates and accelerates a positive feedback loop with the cerebellum in a specific knowledge domain. It is concluded that the working memory– cerebellar approach provides an evolutionary and developmental explanation of the child prodigy and strongly supports Edmunds and Noel’s visuospatial–high verbal ability explanation. (shrink)

The term “abortion” is conveniently used, for my present discussion, to refer to deliberate removal of a fetus from the womb of a human female, at the request or through the agency of the mother, so as in fact to result in the death of the fetus but with insignificantly small risk to the life or health of the mother. The question I want to raise is roughly whether abortion in that sense is morally wrong. I am not raising the (...) question whether abortion should be prohibited by law. That is a very different question and I am confining myself to the moral issue. There is another question I am not raising; whether a fetus should be removed, irrespective of the preferences of the mother, when there is good reason to think the child will be seriously defective, mentally or physically. Since it is a grave responsibility to bring a human being into the world, I think this latter is an important question; but I here do not propose to discuss it. (shrink)

A fetus may survive an intentional interference with its intrauterine environment (1) if gestational age is mistaken and the procedure of induced abortion does not kill the fetus, (2) if a change of heart takes place after abortifacient drugs are taken and the abortion does not proceed, and (3) if a high-multiple pregnancy is reduced to a singleton or a twin pregnancy to improve the likelihood that the remaining fetuses will reach viability. In each case, through cause or coincidence, an (...) abnormal baby may be born. The well-intentioned physician, responding to a patient's medical or psychological needs, risks a legal action in negligence or assault brought by a deformed surviving child. This hazard means that medical termination of pregnancy and selective pregnancy reduction put the practising physician at substantial risk in a way not usually associated with induced abortion. (shrink)

In the United Kingdom women have access to termination of pregnancy for maternal reasons until 24 weeks’ completed gestation, but it is accepted practice for children born at or beyond 25 weeks’ gestation to be treated according to the child’s perceived best interests even if this is not in accordance with parental wishes. The authors present a case drawn from clinical practice which highlights the discomfort that parents may feel about such an abrupt change in their rights over their (...) child, and argue that parents should have greater autonomy over treatment decisions regarding their prematurely born children. (shrink)

It is possible to retrieve viable sperm from a dying man or from a recently dead body. This sperm can be frozen for later use by his wife or partner to produce his genetic offspring. But the technical feasibility alone does not morally justify such an endeavour. Posthumous semen retrieval raises questions about consent, the respectful treatment of the dead body, and the welfare of the child to be.We present two cases, discuss these three issues, and conclude that such (...) requests should generally not be honoured unless there is convincing evidence that the dead man would want his widow to carry and bear his child. Even with consent, the welfare of the potential child must be considered. (shrink)

John of Alexandria is an obscure figure. Little is known of his life: hisfloruitis placed in the first half of the seventh century A.D. He was a practising doctor; the exact significance of the epithet ‘sophista’ which is found on the superscription to his commentary on the sixth book of Hippocrates'Epidemicsis uncertain: but itmayindicate an interest beyond the purely medical. Apart from the commentaries on theEpidemicsandDe Sectis, the only other work ascribed to him with any certainty is a commentary on (...) the Hippocratic textOn the Nature of the Child, although four other works traditionally attributed to Philoponus and of a purely medical nature have been ascribed to him. (shrink)

Many new mothers question the nature of their motherly love after birth. This affectionate relationship towards the infant is commonly called bonding in everyday speech, clinical practice and research. Bonding may not sufficiently describe the mother’s emotional response to the infant and does not capture the ambivalence and struggle to develop maternal affection of many women. This study aims to explore the phenomenon of disturbed maternal affection through the clinical case of one mother who experienced severe and prolonged disturbances. Two (...) in-depth interviews led to a descriptive phenomenological analysis. The mother developed depressive symptoms from not feeling enough for her child, not the opposite, as is often hypothesized. We describe and discuss crucial constituents of her experience, such as ambivalence, remoteness, boredom, guilt, and the looming repetition of parenting patterns, and a solution resulting from therapy-enhanced reflection on motherhood vis-à-vis early life patterns, sociocultural expectations and existential predicaments. (shrink)

The potential benefits of embryonic stem cell research have been clarified by the last ten years of research so that it is necessary to re-examine the foundations for the restrictions imposed on this research. Those who believe that life begins at the moment of fertilization and is imbued with a full complement of human rights have opposed all embryonic research. As one who accepts this premise, I will demonstrate that there are certain limited circumstances in which parents may donate embryos (...) to establish stem cell lines that fully respect the rights of the embryonic person. In these circumstances, their action is morally equivalent to organ donation from a dying child to save the lives of others. (shrink)

With the reduction in diseases due to nutritional deficiencies and infection, disorders which are wholly or partly genetic are becoming relatively more important in all branches of modern medicine. Genetic counselling has developed in recent years from just explaining to an individual or a couple the risk of them producing a handicapped child, to the possibility in many cases of better diagnosis and active intervention to reduce the risks. At the same time antenatal screening programmes have been introduced to (...) detect women who may be carrying a fetus with a severe handicapping anomaly. The ethical aspects of these advances are considered in this article. A practical approach to the resolution of any dilemmas is proposed which concentrates on the duties incumbent on doctors and other health care workers involved with patients who have or may carry genetic disorders. (shrink)

The links between Eileithyia, an earlier Minoan goddess, and a still earlier neolithic prototype are, relatively, firm. The explanation is as simple as it is important. The continuity of her cult depends upon the unchanging concept of her function. Eileithyia was the goddess of childbirth; and the divine helper of women in labour has an obvious origin in the human midwife. To Homer she is ‘goddess of the pains of birth’. When Leto gave birth to Apollo in Delos, was in (...) attendance, and so were a number of other goddesses who bathed the god-child and wrapped him in his swaddling-clothes. (shrink)

The problems presented by the use of named child patients and their medical histories in television, radio and newspapers is discussed. It is suggested that it is not acceptable to regard this as comparable to their participation in non-therapeutic research, and that no one, not even the parent has the authority to give consent to such use.

Though scholarly consensus has long associated Beowulf with the Bear's Son folk tradition , many have felt that the Grendel episode comes closer to an Irish folktale called “the Hand and the Child.” Wilhelm Grimm first noticed the similarities between the episode and Irish narratives in which a hero defends a hall against a monstrous attacker, and variants of the folktale were adduced as analogues a century ago by Ludwig Laistner, Stopford Brooke, and Albert Stanborough Cook. In 1903 George (...) Lyman Kittredge collected variants, gave the story a name, and briefly discussed its structure and similarity to the poem. This study remains important for both sides in the subsequent debate because, while showing that the variants represented a widespread and consistent pattern, Kittredge expressed skepticism over its relationship to Beowulf. Raymond W. Chambers endorsed that verdict in the second edition of his Beowulf: An Introduction. (shrink)

For quite some time now philosophers have stressed the need to distinguish between explanatory (motivating) reasons and justifying (good) reasons. The distinction is often illustrated with an example of someone doing something that is intended to strike the reader or listener, at least at the outset, as incomprehensible. The story of Abraham on Mount Moriah, who decided to sacrifice his son, Isaac, illustrates this pattern. Killing one’s own child is a horrific thing to do, and it is hard to (...) understand what would drive a parent to do such a thing. But once we are informed that Abraham actually believed God had told him to do so, we can see (allegedly) that there is at least an explanation of why he decided to kill his son. In the eyes of most people the planned act remains awful. But once we assume that Abraham was mistaken (say, because the best explanation in this case need not postulate the existence of God), we can see that his decision to kill his son is not a response to a normative good reason.1 So in a few lines we have outlined two reason notions: explanatory and normative (good) reasons. Cases like this afford an intuitive grasp of the distinction between explanatory and normative reasons — the difference between what explains Abraham’s motivation and behaviour and the good or bad reasons that apply to him. However, more recently (see e.g. Dancy 2000) the picture such cases present has been supplemented, or perhaps even corrected. There is a further feature of the Abrahamic story that needs to be teased out — one that gives a finer-grained understanding of what is going on than that provided by talk of the agent’s explanatory reasons. I share this view, and so what I will be doing in this paper is mainly to underline the need to dig a bit deeper. Motivation, as I shall argue, comes in different forms . (shrink)

Relevance of research. Any religion in the world emphasizes the woman's femininity, namely an anthropological feature that does not require similarity with the functional features of her husband. However, in turn, it has the potential of a comprehensive development of the individual as a mother, and the realization of the role of women in society. The misconceptions that maternity lifts women's potential and suppresses their personal development causes a lot of controversial issues that lead to negative manifestations of gender inequality. (...) Negative manifestations of the perception of false positions lead to terrible structural changes in society, ruin the foundations of the laws of motherhood, have consequences of the aging of the nation, the loss of human spiritual humanism. Women lose the opportunity to feel like a mother and transfer their love of work to work as a child. Therefore, its main base anthropological identity is reduced to zero in this case and makes a woman "uncertain" gender, which will never find its place in society. The aim of the study.It based on the study of the anthropological horizons of gender inequality within the framework of religious canons and modern trends in the manifestation of business, the loss of anthropological value of women. The author's team has proved that each of the religions of the world pays much attention to women as mothers, their roles in society with exceptional abilities and special qualities. None of the religions does restrict women in revealing these abilities, but places anthropological peculiarity on the first place of a woman-mother, guardian of the family. Religion acts as a universal anthropological phenomenon, which reveals each individual essential element characteristic of every person and emphasizes its importance for society. (shrink)