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Stem Cell Research

Edited by Ruchika Mishra (Program in Medicine and Human Values, California Pacific Medical Center)
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  1. S. Aksoy (2005). Making Regulations and Drawing Up Legislation in Islamic Countries Under Conditions of Uncertainty, with Special Reference to Embryonic Stem Cell Research. Journal of Medical Ethics 31 (7):399-403.
  2. Fatima Agha Al-Hayani (2008). Muslim Perspectives on Stem Cell Research and Cloning. Zygon 43 (4):783-795.
    In Islam, the acquisition of knowledge is a form of worship. But human achievement must be exercised in conformity with God's will. Warnings against feelings of superiority often are coupled with the command to remain within the confines of God's laws and limits. Because of the fear of arrogance and disregard of the balance created by God, any new knowledge or discovery must be applied with careful consideration to maintaining balance in the creation. Knowledge must be applied to ascertain equity (...)
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  3. Bertha Alvarez Manninen (2007). Respecting Human Embryos Within Stem Cell Research: Seeking Harmony. Metaphilosophy 38 (2-3):226–244.
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  4. Kiarash Aramesh & Soroush Dabbagh (2007). An Islamic View to Stem Cell Research and Cloning: Iran's Experience. American Journal of Bioethics 7 (2):62-63.
  5. Anthony Atala (2009). Advances in Stem Cell Research. In Eva Zerovnik, Olga Markič & A. Ule (eds.), Philosophical Insights About Modern Science. Nova Science Publishers, Inc..
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  6. Nafsika Athanassoulis (ed.) (2005). Philosophical Reflections on Medical Ethics. Palgrave Macmillan.
    This collection brings together original essays demonstrating the cutting edge of philosophical research in medical ethics. With contributions from a range of established and up-and-coming authors, it examines topics at the forefront of medical technology, such as ethical issues raised by developments in how we research stem cells and genetic engineering, as well as new questions raised by methodological changes in how we approach medical ethics.
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  7. Bernard Baertschi & Alexandre Mauron (2010). Moral Status Revisited: The Challenge of Reversed Potency. Bioethics 24 (2):96-103.
    Moral status is a vexing topic. Linked for so long to the unending debates about ensoulment and the morality of abortion, it has recently resurfaced in the embryonic stem cell controversy. In this new context, it should benefit from new insights originating in recent scientific advances. We believe that the recently observed capability of somatic cells to return to a pluripotential state (a capability we propose to name 'reversed potency') in a controlled manner requires us to modify the traditional concept (...)
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  8. Curt Balch, Kenneth P. Nephew, Tim H.‐M. Huang & Sharmila A. Bapat (2007). Epigenetic “Bivalently Marked” Process of Cancer Stem Cell‐Driven Tumorigenesis. Bioessays 29 (9):842-845.
  9. Françoise Baylis (2009). For Love or Money? The Saga of Korean Women Who Provided Eggs for Embryonic Stem Cell Research. Theoretical Medicine and Bioethics 30 (5):385-396.
    In 2004 and 2005, Woo-Suk Hwang achieved international stardom with publications in Science reporting on successful research involving the creation of stem cells from cloned human embryos. The wonder and success all began to unravel, however, when serious ethical concerns were raised about the source of the eggs for this research. When the egg scandal had completely unfolded, it turned out that many of the women who provided eggs for stem cell research had not provided valid consents and that nearly (...)
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  10. Francoise Baylis (2008). Animal Eggs for Stem Cell Research: A Path Not Worth Taking. American Journal of Bioethics 8 (12):18-32.
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  11. Jan P. Beckmann (2004). On the German Debate on Human Embryonic Stem Cell Research. Journal of Medicine and Philosophy 29 (5):603 – 621.
    Germany since 1990 has one of the strictest human embryo protection laws, yet according to the Stem Cell Act of 2002 allows, under strict conditions, the import and use of human embryonic stem cells (hESC) for high priority research goals. The author tries to show how this is taken to be coherent by the parliamentary majority (though not necessarily by the general public) in Germany. In doing so, he firstly looks into the chronicle of the debate in Germany showing its (...)
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  12. R. Blackford (2006). Stem Cell Research on Other Worlds, or Why Embryos Do Not Have a Right to Life. Journal of Medical Ethics 32 (3):177-180.
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  13. Anna‐Marei Boehm, Philip Rosenstiel & Thomas Cg Bosch (2013). Stem Cells and Aging From a Quasi‐Immortal Point of View. Bioessays 35 (11):994-1003.
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  14. Andrea Bonnicksen (2007). Pt. V. Reproduction and Cloning. Abortion Revisited / Don Marquis ; Moral Status, Moral Value, and Human Embryos: Implications for Stem Cell Research / Bonnie Steinbock ; Therapeutic Cloning: Politics and Policy. [REVIEW] In Bonnie Steinbock (ed.), The Oxford Handbook of Bioethics. Oxford University Press.
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  15. Lisa Bortolotti & John Harris (2005). Stem Cell Research, Personhood and Sentience. Reproductive Biomedicine Online 10:68-75.
    In this paper the permissibility of stem cell research on early human embryos is defended. It is argued that, in order to have moral status, an individual must have an interest in its own wellbeing. Sentience is a prerequisite for having an interest in avoiding pain, and personhood is a prerequisite for having an interest in the continuation of one's own existence. Early human embryos are not sentient and therefore they are not recipients of direct moral consideration. Early human embryos (...)
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  16. Lisa Bortolotti & John Harris (2005). Embryos and Eagles: Symbolic Value in Research and Reproduction. Cambridge Quarterly of Healthcare Ethics 15 (01):22-34.
    On both sides of the debate on the use of embryos in stem cell research, and in reproductive technologies more generally, rhetoric and symbolic images have been evoked to influence public opinion. Human embryos themselves are described as either “very small human beings” or “small clusters of cells.” The intentions behind the use of these phrases are clear. One description suggests that embryos are already members of our community and share with us a right to life or at least respectful (...)
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  17. Thomas C. G. Bosch (2009). Hydra and the Evolution of Stem Cells. Bioessays 31 (4):478-486.
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  18. D. W. Brock (2006). Is a Consensus Possible on Stem Cell Research? Moral and Political Obstacles. Journal of Medical Ethics 32 (1):36-42.
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  19. Dan W. Brock (2010). Creating Embryos for Use in Stem Cell Research. Journal of Law, Medicine and Ethics 38 (2):229-237.
    In this paper I will address whether the restriction on the creation of human embryos solely for the purpose of research in which they will be used and destroyed in the creation of human stem cell lines is ethically justified. Of course, a cynical but perhaps accurate reading of the new Obama policy is that leaving this restriction in place was done for political, not ethical, reasons, in light of the apparent public opposition to creating embryos for use in this (...)
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  20. Miriam Brouillet & Leigh Turner (2005). Bioethics, Religion, and Democratic Deliberation: Policy Formation and Embryonic Stem Cell Research. [REVIEW] HEC Forum 17 (1):49-63.
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  21. Mark Brown (2013). No Ethical Bypass of Moral Status in Stem Cell Research. Bioethics 27 (1):12-19.
    Recent advances in reprogramming technology do not bypass the ethical challenge of embryo sacrifice. Induced pluripotent stem cell (iPS) research has been and almost certainly will continue to be conducted within the context of embryo sacrifice. If human embryos have moral status as human beings, then participation in iPS research renders one morally complicit in their destruction; if human embryos have moral status as mere precursors of human beings, then advocacy of iPS research policy that is inhibited by embryo sacrifice (...)
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  22. Mark T. Brown (2009). Moral Complicity in Induced Pluripotent Stem Cell Research. Kennedy Institute of Ethics Journal 19 (1):pp. 1-22.
    Direct reprogramming of human skin cells makes available a source of pluripotent stem cells without the perceived evil of embryo destruction, but the advent of such a powerful biotechnology entangles stem cell research in other forms of moral complicity. Induced pluripotent stem cell (iPSC) research had its origins in human embryonic stem cell research and the projected biomedical applications of iPS cells almost certainly will require more embryonic stem cell research. Policies that inhibit iPSC research in order to avoid moral (...)
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  23. W. Malcolm Byrnes & Edward J. Furton (2009). Comments on “Moral Complicity in Induced Pluripotent Stem Cell Research”. Kennedy Institute of Ethics Journal 19 (2):202-205.
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  24. Katherine Carroll & Catherine Waldby (2012). Informed Consent and Fresh Egg Donation for Stem Cell Research. Journal of Bioethical Inquiry 9 (1):29-39.
    This article develops a model of informed consent for fresh oöcyte donation for stem cell research, during in vitro fertilisation (IVF), by building on the importance of patients’ embodied experience. Informed consent typically focuses on the disclosure of material information. Yet this approach does not incorporate the embodied knowledge that patients acquire through lived experience. Drawing on interview data from 35 patients and health professionals in an IVF clinic in Australia, our study demonstrates the uncertainty of IVF treatment, and the (...)
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  25. Timothy Caulfield (2010). Stem Cell Research and Economic Promises. Journal of Law, Medicine and Ethics 38 (2):303-313.
    In the context of stem cell research, the promise of economic growth has become a common policy argument for adoption of permissive policies and increased government funding. However, declarations of economic and commercial benefit, which can be found in policy reports, the scientific literature, public funding policies, and the popular press, have arguably created a great deal of expectation. Can stem cell research deliver on the economic promise? And what are the implications of this economic ethos for the researchers who (...)
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  26. Chinese National Human Genome Cente (2004). Ethical Guidelines for Human Embryonic Stem Cell Research (A Recommended Manuscript). Kennedy Institute of Ethics Journal 14 (1):47-54.
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  27. Kai Chen Chang, Cheng Wang & Hongyan Wang (2012). Balancing Self‐Renewal and Differentiation by Asymmetric Division: Insights From Brain Tumor Suppressors in Drosophila Neural Stem Cells. Bioessays 34 (4):301-310.
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  28. Audrey Chapman & Anne L. Hiskes (2008). Unscrambling the Eggs: Cybrid Research Through an Embryonic Stem Cell Research Oversight Committee (ESCRO) Lens. American Journal of Bioethics 8 (12):44 – 46.
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  29. R. Charbonnier (2008). The Contribution of the Protestant Church in Germany to the Pluralist Discourse in Bioethics: The Case of Stem Cell Research. Christian Bioethics 14 (1):95-107.
    Christian contributions to the public discourse on bioethics come from individual Christians, from Christian churches, and from academic theology. All contributors must frame their arguments in such a way as to account for the pluralism of worldviews in contemporary Germany. For this purpose, they must take issue with certain hermeneutical and discourse theoretical considerations. That is to say, in order for their contributions to remain normatively authentic in a Christian and Protestant sense, these must relate to Scripture and to Protestantism's (...)
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  30. James F. Childress (2002). Federal Policy Toward Human Embryonic Stem Cell Research. American Journal of Bioethics 2 (1):34 – 35.
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  31. Myra J. Christopher (2007). "Show Me" Bioethics and Politics. American Journal of Bioethics 7 (10):28 – 33.
    Missouri, the "Show Me State," has become the epicenter of several important national public policy debates, including abortion rights, the right to choose and refuse medical treatment, and, most recently, early stem cell research. In this environment, the Center for Practical Bioethics (formerly, Midwest Bioethics Center) emerged and grew. The Center's role in these "cultural wars" is not to advocate for a particular position but to provide well researched and objective information, perspective, and advocacy for the ethical justification of policy (...)
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  32. Cynthia B. Cohen (2006). Religion, Public Reason, and Embryonic Stem Cell Research. In David E. Guinn (ed.), Handbook of Bioethics and Religion. Oxford University Press.
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  33. Cynthia B. Cohen (2005). Promises and Perils of Public Deliberation: Contrasting Two National Bioethics Commissions on Embryonic Stem Cell Research. Kennedy Institute of Ethics Journal 15 (3):269-288.
    : National bioethics commissions have struggled to develop ethically warranted methods for conducting their deliberations. The National Bioethics Advisory Commission in its report on stem cell research adopted an approach to public deliberation indebted to Rawls in that it sought common ground consistent with shared values and beliefs at the foundation of a well-ordered democracy. In contrast, although the research cloning and stem cell research reports of the President's Council on Bioethics reveal that it broached two different methods of public (...)
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  34. Cynthia B. Cohen (2004). Stem Cell Research in the U.S. After the President's Speech of August 2001. Kennedy Institute of Ethics Journal 14 (1):97-114.
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  35. Cynthia B. Cohen (2002). Stem Cell Research and the Role of the New President's Council on Bioethics. American Journal of Bioethics 2 (1):43 – 44.
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  36. Cynthia B. Cohen Peter J. Cohen (2010). International Stem Cell Tourism and the Need for Effective Regulation: Part II: Developing Sound Oversight Measures and Effective Patient Support. Kennedy Institute of Ethics Journal 20 (3):207-230.
    Clinics and hospitals around the globe are offering stem cell treatments to persons with serious conditions for whom no effective therapies are available in their home countries. Many of these treatments, which are touted as cures for such conditions as Parkinson's and Alzheimer's Diseases, multiple sclerosis, and spinal cord injuries, have not gone through clinical trials that establish their safety and efficacy. Indeed, it is unclear whether some of them even utilize stem cells. State regulation of these therapies tends to (...)
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  37. Mary A. Majumder Cynthia B. Cohen (2009). Future Directions for Oversight of Stem Cell Research in the United States: An Update. Kennedy Institute of Ethics Journal 19 (2):pp. 195-200.
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  38. Chinese National Human Genome Center at ShanghaiEthics Committee (2004). Ethical Guidelines for Human Embryonic Stem Cell Research (a Recommended Manuscript). Kennedy Institute of Ethics Journal 14 (1).
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  39. Elizabeth Csaszar, Sandra Cohen & Peter W. Zandstra (unknown). Bio-Engineering of Stem/Progenitor Cells. Bioessays 35:201-210.
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  40. Elizabeth Csaszar, Sandra Cohen & Peter W. Zandstra (2013). Blood Stem Cell Products: Toward Sustainable Benchmarks for Clinical Translation. Bioessays 35 (3):201-210.
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  41. Thomas V. Cunningham (2013). Skepticism About the “Convertibility” of Induced Pluripotent Stem Cells. American Journal of Bioethics 13 (1):40-42.
    No abstract available. First paragraph: In this issue’s target article, Stier and Schoene-Siefert purport to ‘depotentialize’ the argument from potentiality based on their claim that any human cell may be “converted” into a morally significant entity, and consequently, the argument from potentiality finally succumbs to a reductio ad absurdum. I aim to convey two reasons for skepticism about the innocuousness of the notion of cell convertibility, and hence, the cogency of their argument.
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  42. Howard J. Curzer (2004). The Ethics of Embryonic Stem Cell Research. Journal of Medicine and Philosophy 29 (5):533 – 562.
    In this article I rebut conservative objections to five phases of embryonic stem cell research. I argue that researchers using existing embryonic stem cell lines are not complicit in the past destruction of embryos because beneficiaries of immoral acts are not necessary morally tainted. Second, such researchers do not encourage the destruction of additional embryos because fertility clinics presently destroy more spare embryos than researchers need. Third, actually harvesting stem cells from slated-to-be-discarded embryos is not wrong. The embryos are not (...)
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  43. Gregor Damschen, Alfonso Gómez-Lobo & Dieter Schönecker (2006). Sixteen Days? A Reply to B. Smith and B. Brogaard on the Beginning of Human Individuals. Journal of Medicine and Philosophy 31 (2):165 – 175.
    When does a human being begin to exist? Barry Smith and Berit Brogaard have argued that it is possible, through a combination of biological fact and philosophical analysis, to provide a definitive answer to this question. In their view, a human individual begins to exist at gastrulation, i. e. at about sixteen days after fertilization. In this paper we argue that even granting Smith and Brogaard's ontological commitments and biological assumptions, the existence of a human being can be shown to (...)
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  44. Gregor Damschen & Dieter Schönecker (2006). Saving Seven Embryos or Saving One Child? Michael Sandel on the Moral Status of Human Embryos. Journal of Philosophical Research (Ethics and the Life Sciences):239-245.
    Suppose a fire broke out in a fertility clinic. One had time to save either a young girl, or a tray of ten human embryos. Would it be wrong to save the girl? According to Michael Sandel, the moral intuition is to save the girl; what is more, one ought to do so, and this demonstrates that human embryos do not possess full personhood, and hence deserve only limited respect and may be killed for medical research. We will argue, however, (...)
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  45. Inmaculada de Melo-Martín & Marin Gillis (2010). Ethical Issues in Human Stem Cell Research : Embryos and Beyond. In Craig Hanks (ed.), Technology and Values: Essential Readings. Wiley-Blackwell.
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  46. Constantinos Deltas, Helenē Kalokairinou & Sabine Rogge (eds.) (2006). Progress in Science and the Danger of Hubris: Genetics, Transplantation, Stem Cell Research: Proceedings of the First International Conference on Medical Ethics, Nicosia, 24-26 September 2004. [REVIEW] Waxmann.
    Introduction The present volume contains the proceedings of the First International Conference on Medical Ethics which took place in Nicosia, from the 24th ...
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  47. S. Devaney (2008). Breaches in Good Regulatory Practice – the HFEA Policy on Compensated Egg Sharing for Stem Cell Research. Clinical Ethics 3 (1):20-24.
    The Human Fertilization and Embryology Authority policy on permitting ova provision for research purposes breaches good regulatory practice in being inconsistent, unaccountable and untargeted. This article will illustrate how these breaches have resulted in a policy which is unfair to ova providers who wish to contribute to stem cell research and undermines the intentions behind the policy's very inception. (This article is based on a paper entitled Appropriate Recompense for Oocytes in Stem Cell Research presented at the Stem Cells: Hope (...)
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  48. Katrien Devolder (2005). Human Embryonic Stem Cell Research: Why the Discarded-Created-Distinction Cannot Be Based on the Potentiality Argument. Bioethics 19 (2):167-186.
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  49. Katrien Devolder (2005). Human Embryonic Stem Cell Research: Why the Discarded‐Created‐Distinction Cannot Be Based on the Potentiality Argument. Bioethics 19 (2):167-186.
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  50. Katrien Devolder & Christopher M. Ward (2007). Rescuing Human Embryonic Stem Cell Research: The Possibility of Embryo Reconstitution After Stem Cell Derivation. Metaphilosophy 38 (2-3):245–263.
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