David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Health Care Analysis 11 (3):181-197 (2003)
For many individuals, religious traditions provide important resources for moral deliberation. While contemporary philosophical approaches in bioethics draw upon secular presumptions, religion continues to play an important role in both personal moral reasoning and public debate. In this analysis, I consider the connections between religious traditions and understandings of morality, medicine, illness, suffering, and the body. The discussion is not intended to provide a theological analysis within the intellectual constraints of a particular religious tradition. Rather, I offer an interpretive analysis of how religious norms often play a role in shaping understandings of morality. While many late 19th and early 20th century social scientists predicted the demise of religion, religious traditions continue to play important roles in the lives of many individuals. Whether bioethicists are sympathetic or skeptical toward the normative claims of particular religious traditions, it is important that bioethicists have an understanding of how religious models of morality, illness, and healing influence deliberations within the health care arena
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Leigh Turner (2003). Bioethics in a Multicultural World: Medicine and Morality in Pluralistic Settings. [REVIEW] Health Care Analysis 11 (2):99-117.
Stephen J. Pope (2013). Scientific and Religious Approaches to Morality: An Alternative to Mutual Anathemas. Zygon 48 (1):20-34.
Leigh Turner (2005). From the Local to the Global: Bioethics and the Concept of Culture. Journal of Medicine and Philosophy 30 (3):305 – 320.
Nicholas Adams (2006). Habermas and Theology. Cambridge University Press.
Mari Rapela Heidt (2010). Moral Traditions: An Introduction to World Religious Ethics. Anselm Academic.
Edwin M. Epstein (2002). Religion and Business – the Critical Role of Religious Traditions in Management Education. Journal of Business Ethics 38 (1-2):91 - 96.
Lisa Sowle Cahill (2003). Bioethics, Theology, and Social Change. Journal of Religious Ethics 31 (3):363 - 398.
Elizabeth M. Bounds (1994). Conflicting Harmonies: Michael Walzer's Vision of Community. Journal of Religious Ethics 22 (2):355 - 374.
John P. Reeder Jr (1997). What is a Religious Ethic? Journal of Religious Ethics 25 (3):157 - 181.
John D. Barbour (1983). Religious Ressentiment and Public Virtues. Journal of Religious Ethics 11 (2):264 - 279.
Stephen Pattison (2013). Religion, Spirituality and Health Care: Confusions, Tensions, Opportunities. [REVIEW] Health Care Analysis 21 (3):193-207.
Linell E. Cady (2011). Religious Imagination in a Late Secular Age: Extending Liberal Traditions in the Twenty-First Century. American Journal of Theology and Philosophy 32 (1):23 - 42.
T. J. Mawson (2005). 'Byrne's' Religious Pluralism. International Journal for Philosophy of Religion 58 (1):37 - 54.
Martin E. Marty (1992). Religion, Theology, Church, and Bioethics. Journal of Medicine and Philosophy 17 (3):273-289.
Added to index2010-08-24
Total downloads14 ( #113,572 of 1,100,780 )
Recent downloads (6 months)5 ( #58,638 of 1,100,780 )
How can I increase my downloads?