David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Journal of Medicine and Philosophy 36 (1):53-68 (2011)
Defenders of medical professionals’ rights to conscientious objection (CO) regarding emergency contraception (EC) draw an analogy to CO in the military. Such professionals object to EC since it has the possibility of harming zygotic life, yet if we accept this analogy and utilize jurisprudence to frame the associated public policy, those who refuse to dispense EC would not have their objection honored. Legal precedent holds that one must consistently object to all forms of the relevant activity. In the case at hand, then, I argue that these professionals must also oppose morally innocuous practices that may prevent pregnancy after fertilization. These results reveal that such objectors cannot offer a plausible and consistent objection to harming zygotic life. Additionally, there are good reasons to reject the analogy itself. In either case, these findings call into question the case supporting refusals of EC based on scruples
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References found in this work BETA
Luc Bovens (2006). The Rhythm Method and Embryonic Death. Journal of Medical Ethics 32 (6):355-356.
James F. Childress (1985). Civil Disobedience, Conscientious Objection, and Evasive Noncompliance: A Framework for the Analysis and Assessment of Illegal Actions in Health Care. Journal of Medicine and Philosophy 10 (1):63-84.
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Mark R. Wicclair (2006). Pharmacies, Pharmacists, and Conscientious Objection. Kennedy Institute of Ethics Journal 16 (3):225-250.
Citations of this work BETA
Robert F. Card (2014). Reasonability and Conscientious Objection in Medicine: A Reply to Marsh and an Elaboration of the Reason‐Giving Requirement. Bioethics 28 (6):320-326.
L. B. Mccullough (2011). Arboriculture in Clinical Ethics: Using Philosophical Critical Appraisal to Clear Away Underbrush in Ethical Analysis and Argument. Journal of Medicine and Philosophy 36 (1):1-5.
A. Lustig (2012). Conscience, Professionalism, and Pluralism. Christian Bioethics 18 (1):72-92.
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