Search results for 'Bioethics Catholic Church' (try it on Scholar)

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  1. Alonzo Church, C. Anthony Anderson & Michael Zelëny (eds.) (2001). Logic, Meaning, and Computation: Essays in Memory of Alonzo Church. Kluwer Academic Publishers.score: 150.0
    This volume began as a remembrance of Alonzo Church while he was still with us and is now finally complete. It contains papers by many well-known scholars, most of whom have been directly influenced by Church's own work. Often the emphasis is on foundational issues in logic, mathematics, computation, and philosophy - as was the case with Church's contributions, now universally recognized as having been of profound fundamental significance in those areas. The volume will be of interest (...)
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  2. J. Bryan Hehir (1992). Policy Arguments in a Public Church: Catholic Social Ethics and Bioethics. Journal of Medicine and Philosophy 17 (3):347-364.score: 108.0
    This paper is an analysis of the relationship of social ethics and bioethics in Roman Catholic theology. The argument of the paper is that the character of both Catholic moral theology and ecclesiology shape the broadly defined interest of the church in bioethics. The paper examines the common elements of social ethics and bioethics in Catholic teaching, describes how ecclesiology shapes Catholic public policy and uses the examples of abortion and health care (...)
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  3. Anthony Fisher (2011). Catholic Bioethics for a New Millennium. Cambridge University Press.score: 108.0
    Machine generated contents note: Abbreviations; Preface; Introduction; Part I. How are we to do Bioethics?: Section 1. Context: Challenges and Resources of a New Millennium: 1. Sex and life in post-modernity; 2. Catholic engagement with the culture of modernity; 3. Promising developments; 4. Conclusion; Section 2. Conscience: The Crisis of Authority: 5. The voice of conscience; 6. The voice of the magisterium; 7. Conscience in post-modernity; 8. Where to from here?; Section 3. Cooperation: Should we ever Collaborate with (...)
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  4. Aaron L. Mackler (2003). Introduction to Jewish and Catholic Bioethics: A Comparative Analysis. Georgetown University Press.score: 96.0
    " This book has been carefully crafted in that spirit.
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  5. D. Brian Scarnecchia (2010). Bioethics, Law, and Human Life Issues: A Catholic Perspective on Marriage, Family, Contraception, Abortion, Reproductive Technology, and Death and Dying. Scarecrow Press.score: 96.0
    Introduction -- Rational anthropology and the difference between persons and animals -- Human freedom and conscience -- The three moral determinants and doubts of conscience -- The principle of double effect and consequentialism -- Cooperation and scandal -- Virtues--natural and supernatural -- Sin and grace -- Revelation -- Reproductive technologies -- Homosexuality and same-sex marriage -- Contraception -- Abortion -- Marriage and family -- End of life issues -- Appendix A : Summary of Evangelium Vitae -- Appendix B : Summary (...)
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  6. Pádraig Corkery (2010). Bioethics, and the Catholic Moral Tradition. Veritas.score: 96.0
     
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  7. Patrick Heavey (2013). The Place of God in Synthetic Biology: How Will the Catholic Church Respond? Bioethics 27 (1):36-47.score: 87.0
    Some religious believers may see synthetic biology as usurping God's creative role. The Catholic Church has yet to issue a formal teaching on the field (though it has issued some informal statements in response to Craig Venter's development of a ‘synthetic’ cell). In this paper I examine the likely reaction of the Catholic Magisterium to synthetic biology in its entirety. I begin by examining the Church's teaching role, from its own viewpoint, to set the necessary backround (...)
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  8. Ciprian Ghisa (2014). The Greek-Catholic Church In Romania Facing The Challenges Of The Post-Modern Society. Journal for the Study of Religions and Ideologies 13 (38):195-219.score: 84.0
    Starting mostly with the second half of the 20th century, the churches and the religious communities are facing the challenges raised by the process of secularization, which is considered by some sociologists of religion as irreversible. The most affected ones were / are the traditional churches and the most obvious area where this phenomenon has become very visible is the Western Europe. This study aims to analyze the situation of the traditional churches in Romania, with a special focus on the (...)
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  9. Johan Konings & Geraldo Luiz de Mori (2012). A evolução da Igreja Católica no Brasil à luz de pesquisas recentes (The evolution of the Catholic Church in Brazil at the light of recent research) - DOI: 10.5752/P.2175-5841.2012v10n28p1208. [REVIEW] Horizonte 10 (28):1208-1229.score: 84.0
    O artigo aqui apresentado propõe uma leitura teológico-pastoral dos resultados do último Censo do IBGE 2010– Instituto Brasileiro de Geografia e Estatística – sobre religião no Brasil, publicados em julho de 2012, recorrendo também ao estudo da Fundação Getúlio Vargas – O novo mapa das religiões – publicado em 2011, e à pesquisa encomendada pela Arquidiocese de Belo Horizonte sobre Valores e religião na região metropolitana, cuja realização se deu em 2012. A leitura proposta pelo artigo toma em conta sobretudo (...)
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  10. Moira McQueen (2009). Bioethics Matters: A Guide for Concerned Catholics. Burns & Oates.score: 81.0
    Sets out Catholic teaching on hotly debated issues such as stem cell research, reproductive technologies, euthanasia and much more.
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  11. Newton Darwin Andrade Cabral (2013). Repercussões da romanização da Igreja nos anos iniciais da Universidade Católica de Pernambuco (Repercussions of the Romanization of the church during the initial years of the Catholic University of Pernambuco) - DOI: 10.5752/P.2175-5841.2013v11n29p230. [REVIEW] Horizonte 11 (29):230-253.score: 78.0
    No período em que a Igreja Católica vivia um processo conhecido como romanização, no Brasil começaram a surgir Faculdades e Universidades Católicas. Adjetivadas, tais instituições de ensino superior implicavam a alocação de recursos os mais variados por parte do aparelho eclesiástico, pois a qualificação atribuída era acompanhada da expectativa de um desempenho específico dentro do mais amplo processo de romanização. Este artigo objetiva abordar o contexto eclesial da época e, nele, a compreensão da Igreja acerca da sua relação com a (...)
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  12. Innocent-Maria V. Szaniszlo (2011). The Process of Democratization and Political Communication in the Roman Catholic Church. Journal for the Study of Religions and Ideologies 10 (29):26-42.score: 73.0
    When we ask modern questions about democracy and democratization, we have to clarify the meaning of these words. It has been 21 years since the Velvet Revolution and we still think that it had to do with democracy and the democratization of our Czechoslovak society in that time, as if the common use of the word "democratization" makes possible the expression or the vindicate one´s own opinion. There is a question whether the majority of our society was thinking this way. (...)
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  13. Christopher Robert Kaczor (2005). The Edge of Life: Human Dignity and Contemporary Bioethics. Springer.score: 72.0
    The Edge of Life: Human Dignity and Contemporary Bioethics resituates bioethics in fundamental outlook by challenging both the dominant Kantian and utilitarian approaches to evaluating how new technologies apply to human life. Drawing on an analysis of the dignity of the human person, both as an agent and as the recipient of action, The Edge of Life presents a "theoretical" approach to the problems of contemporary bioethics and applies this approach to various disputed questions. Should conjoined twins (...)
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  14. Gabriel Andreescu (2012). The Romanian Church United With Rome (Greek-Catholic) Under Pressure: The ROC's Bad Behavior as Good Politics. Journal for the Study of Religions and Ideologies 11 (32):227-255.score: 72.0
    The study discusses the paradox of the failure of the Romanian Church United with Rome, Greek-Catholic (RCUR) to assert itself after 1990, in the context of a revival of the life of all other religious communities. The significant decrease in the number of Greek-Catholic believers and the difficulties in exercising their rights are germane to the limits of democracy in Romania. No other vulnerable communities, neither immigrants, gays, Roma,nor Jehovah's Witnesses, have been denied, all this time, the (...)
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  15. James F. Keenan (2010). Ethics of the Word: Voices in the Catholic Church Today. Rowman & Littlefield Publishers, Inc..score: 70.0
    The book covers topics ranging from difficult confrontations to apologies to the language of faith, hope, and love.
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  16. Elizabeth Hepburn (1996). Of Life and Death: An Australian Guide to Catholic Bioethics. Dove.score: 64.0
     
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  17. Augustine C. Achilihu (2006). Ethics of Human Life: Issues, Problems & Implications. Snaap Press.score: 60.0
     
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  18. Stéphane Bauzon (2011). Le Devenir Humain: Réflexions Éthiques Sur les Fins de la Nature. Presses Universitaires de France.score: 60.0
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  19. Maurizio Pietro Faggioni (2004). La Vita Nelle Nostre Mani: Manuale di Bioetica Teologica. Edizioni Camilliane.score: 60.0
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  20. Luis González Morán (2006). De la Bioética-- Al Bioderecho: Libertad, Vida y Muerte. Universidad Pontificia de Comillas.score: 60.0
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  21. Nikolaus Knoepffler (2012). Der Beginn der Menschlichen Person Und Bioethische Konfliktfälle: Anfragen an Das Lehramt. Herder.score: 60.0
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  22. William E. May (2008). Catholic Bioethics and the Gift of Human Life. Our Sunday Visitor.score: 60.0
     
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  23. Tomasz P. Terlikowski (2009). Nowa Kultura Życia: Apologia Bioetyki Katolickiej. Wydawn. "Fronda Pl.".score: 60.0
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  24. D. W. Lutz (2004). The Catholic Church, the American Military, and Homosexual Reorientation Therapy. Christian Bioethics 10 (2-3):189-226.score: 59.0
    Homosexual activist groups have targeted the Catholic Church and the American military as institutions especially in need of transformation. Associations of healthcare professionals are also under assault from homosexual activists. It is, nevertheless, appropriate for the Church and the military to defend themselves against this assault, to affirm that homosexuality is incompatible with Christian ethics and military service, and to help homosexuals free themselves from the vice of homosexuality. Arguments that homosexual reorientation therapy is unethical are unsound. (...)
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  25. Richard Rymarz (2013). Render Unto Rome: The Secret Life of Money in the Catholic Church [Book Review]. Australasian Catholic Record, The 90 (1):121.score: 59.0
    Rymarz, Richard Review(s) of: Render unto Rome: The secret life of money in the Catholic church, by Jason Berry, (New York: Crown Publishers 2011), ISBN 9780385531320, pp.420.
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  26. Patrick McInerney (2013). 'Nostra Aetate': The Catholic Church's Journey Into Dialogue. Australasian Catholic Record, The 90 (3):259.score: 59.0
    McInerney, Patrick Nostra Aetate (NA) is Vatican II's ground-breaking document on the Catholic Church's relation with people of other religions. The two previous Popes have called it 'the Magna Carta' of the Church's new direction in interreligious dialogue. For centuries church teaching and practice in regard to other religions had been encapsulated in the axiom extra ecclesiam nulla salus (outside the church no salvation). Nostra Aetate represents a 'radically new understanding of the relations of the (...)
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  27. Douglas Kirsner (2012). Max Charlesworth: A Philosopher in the World. [REVIEW] Sophia 51 (4):561-569.score: 58.0
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  28. Luc Bovens (2009). Can the Catholic Church Agree to Condom Use by HIV-Discordant Couples? Journal of Medical Ethics 35 (12):743-746.score: 56.0
    Does the position of the Roman Catholic Church on contraception also imply that the usage of condoms by HIV-discordant couples is illicit? A standard argument is to appeal to the doctrine of double effect to condone such usage, but this meets with the objection that there exists an alternative action that brings about the good effect—namely, abstinence. I argue against this objection, because an HIV-discordant couple does not bring about any bad outcome through condom usage—there is no disrespect (...)
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  29. Patrick FitzGerald Hutchings (2014). Review of Bishop Geoffrey Robinson, For Christ's Sake: End Sexual Abuse in the Catholic Church … for Good. [REVIEW] Sophia 53 (1):151-157.score: 56.0
    Christ’s name is often taken in vain, but not in this book title. It is at once a prayer and a cry of anguish. Robinson was deputed to deal with the whole abuse problem in the Archdiocese of Sydney and knows horrid things at first hand: abuse and clerical cover-ups, both.Bishop Robinson’s book is practical—if perhaps at the time of publication unduly sanguine. He calls, in chapter 13 for ‘A New Council for a New Church’ to enable to get (...)
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  30. Valerio De Cesaris (2013). The Catholic Church and Italian Fascism at the Breaking Point: A Cultural Perspective. Telos 2013 (164):151-169.score: 56.0
    ExcerptIn 1929, at the height of the conciliation process between the Italian State and the Catholic Church, sealed by the Lateran Treaty, Pope Pius XI referred to Mussolini as the man “sent by providence.”1 Conversely, in 1938, right in the middle of the clash between the Holy See and the Fascist government over the racial problem, Pius XI would say: “Today there is a mutual declaration of war between the Prime Minister and us. Mussolini might even win on (...)
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  31. Rodrigo Frías Urrea (2014). The animals issue: The Magisterium of the Catholic Church in the context of the current debate. Veritas 30:105-126.score: 56.0
    En este artículo el autor se propone examinar el estatuto ontológico y moral de los animales en el Magisterio de la Iglesia Católica. Antes de esto, sin embargo, se inscribe el magisterio eclesial en el contexto del debate, ya abierto, sobre 'la cuestión animal', poniendo especial atención en los aportes de la ciencia y, sobre todo, de las distintas corrientes filosóficas que alimentan este debate. In this article the author proposes to examine the ontological and moral status of animals in (...)
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  32. Kevin McGovern (2008). Brain Death and the Catholic Church. Chisholm Health Ethics Bulletin 14 (1):6.score: 54.0
    McGovern, Kevin In recent years, some speakers at Catholic conferences and a few articles on Catholic websites and in Catholic newspapers have claimed that brain death is not really death. Some Catholics may be confused by this - particularly if they are asked to agree to the removal of mechanical ventilation or the procurement of organs from a relative or friend who has been declared brain dead. At the same time, these claims might damage the reputation of (...)
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  33. N. Mette (2009). Love as Evidence for the Truth and the Humanity of Faith: A Roman Catholic Perspective on the Significance of "Caritas" in the Life of the Church. Christian Bioethics 15 (2):107-118.score: 53.0
    The article summarizes and critically analyzes the encyclical letter of Pope Benedict XVI “Deus Caritas est.” This document discusses “diaconia” in the Roman Catholic Church in view of its biblical and theological foundations, its characteristics, and the position of works of mercy within the general self-understanding of the church. In going beyond the text, the author emphasizes the political dimension of church-based charity, the need to respond to the challenge of the principle of solidarity by contemporary (...)
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  34. David F. Kelly (2004). Contemporary Catholic Health Care Ethics. Georgetown University Press.score: 51.0
    Theological basis -- Religion and health care -- The dignity of human life -- The integrity of the human person -- Implications for health care -- Theological principles in health care ethics -- Method -- The levels and questions of ethics -- Freedom and the moral agent -- Right and wrong -- Metaethics -- Method in Catholic bioethics -- Catholic method and birth control -- The principle of double effect -- Application -- Forgoing treatment, pillar one: ordinary (...)
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  35. Lloyd Sandelands (2009). The Business of Business is the Human Person: Lessons From the Catholic Social Tradition. [REVIEW] Journal of Business Ethics 85 (1):93 - 101.score: 51.0
    I describe an ethic for business administration based on the social tradition of the Catholic Church. I find that much current thinking about business falters for its conceit of truth. Abstractions such as the shareholder-value model contain truth - namely, that business is an economic enterprise to manage for the wealth of its owners. But, as in all abstractions, this truth comes at the expense of falsehood -namely, that persons are assets to deploy on behalf of owners. This (...)
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  36. Kevin D. O'Rourke & Philip Boyle (eds.) (1999). Medical Ethics: Sources of Catholic Teachings. Georgetown University Press.score: 51.0
    In a single convenient resource, this book organizes and presents clearly the documents of the Catholic church pertaining to medical ethics.
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  37. Wilson Muoha Maina (2013). The Shaping of Moral Theology: Veritatis Splendor and the Debate on the Nature of Roman Catholic Moral Theology. Journal for the Study of Religions and Ideologies 12 (35):178-221.score: 51.0
    Moral theology explores the sources of the moral teaching in several religions. It is the branch of theology that analyzes the scriptural, rational, and ministerial bases of moral teaching on various issues in Christian living. Moral theology in the Catholic Church has been undergoing rapid development since the Second Vatican Council. This essay presents the encyclical Veritatis Splendor as providing an important perspective on fundamental issues in moral theology. In Veritatis Splendor , Pope John Paul II gave the (...)
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  38. Aengus Kavanagh (2012). Our Fathers: What Australian Catholic Priests Really Think About Their Lives and Their Church [Book Review]. Australasian Catholic Record, The 89 (1):118.score: 51.0
    Kavanagh, Aengus Review(s) of: Our fathers: What Australian Catholic priests really think about their lives and their Church, Chris McGillion and John Carroll, Mulgrave: John Garratt Publishing, 2011, pp.200, $29.95.
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  39. R. Song (2005). Christian Bioethics and the Church's Political Worship. Christian Bioethics 11 (3):333-348.score: 51.0
    Christian bioethics springs from the worship that is the response of the Church to the Gospel of Jesus Christ. Such worship is distinctively political in nature, in that it acknowledges Christ as Lord. Because it is a political worship, it can recognize no other lords and no other prior claims on its allegiance: these include the claims of an allegedly universal ethics and politics determined from outside the Church. However the Church is called not just to (...)
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  40. 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.score: 51.0
    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 (...)
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  41. T. J. Bole (2000). The Person in Secular and in Orthodox-Catholic Bioethics. Christian Bioethics 6 (1):85-112.score: 51.0
    The following demarcates the sense of the human person in Orthodox-Catholic bioethics from the family of senses proper to secular bioethics and philosophy. The radically different sources of knowledge about the senses proper to each discipline suggest that the importation of philosophical and secular psychological distinctions and analyses into true Christianity's concern with the human person, is fundamentally misguided. This suggestion is confirmed by examination of the articles of Crosby, Glannon, Hoswepian, and Meador and Shuman.
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  42. Luiz Carlos Luz Marques & José Oscar Beozzo (2012). A Igreja do Brasil na preparação do Vaticano II (The participation of the Church from Brazil in the preparation of Vatican II) - DOI: 10.5752/P.2175-5841.2011v9n24p986. [REVIEW] Horizonte 9 (24):986-1009.score: 51.0
    Levando–se em conta os leitores do século XXI, ao debruçar-se sobre a participação da Igreja católica brasileira na preparação do Concílio Vaticano II, o presente estudo parte de três perguntas: a) o quê interessa saber sobre a participação brasileira? b) É este um tema relevante? c) Alguns brasileiros participação significativamente na fase preparatória? Para responder apropriadamente a essas questões os autores propõem um conceito diferente de “participação” na preparação do Vaticano II por parte do episcopado brasileiro. O artigo não foca (...)
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  43. Nóda Mózes (2010). The Roman Catholic Denominational Education Between the World Wars. Journal for the Study of Religions and Ideologies 1 (3):115-130.score: 51.0
    After the unification process of 1918, in the former Hungarian State schools Romanian language was introduced as a teaching language. Consequently, the Hungarian as a teaching language was solely pre- served in the vocational schools. The governments showed little understanding toward the minorities’ vocational schools, aiming rather at the unification of the scholar system. The Roman Catholic Church sustained and administrated hundreds of elementary and secondary schools, many of them having a multi-secular history. Based on the documents from (...)
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  44. D. W. Amundsen & O. W. Mandahl (1995). Ecumenical in Spite of Ourselves: A Protestant Assessment of Roman Catholic, Eastern Orthodox, and Anglican Catholic Approaches to Bioethics. Christian Bioethics 1 (2):213-245.score: 51.0
    A Christian approach to the issues that constitute bioethics is inevitable for us who cherish the truth of historic, creedal, trinitarian Christianity. Scripture teaches and the Greek and Latin Church Fathers as well as the Reformers aver that man, created in the image of God, has an inherent, if vestigial, sense of right and wrong and a conscience however marred by the fall and by rebellion. We must believe that we share this most basic ecumenism with all humanity, (...)
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  45. Joseph L. Verheijde & Michael Potts (2010). Commentary on the Concept of Brain Death Within the Catholic Bioethical Framework. Christian Bioethics 16 (3):246-256.score: 50.0
    Since the introduction of the concept of brain death by the Ad Hoc Committee of the Harvard Medical School to Examine the Definition of Brain Death in 1968, the validity of this concept has been challenged by medical scientists, as well as by legal, philosophical, and religious scholars. In light of increased criticism of the concept of brain death, Stephen Napier, a staff ethicist at the National Catholic Bioethics Center, set out to prove that the whole-brain death criterion (...)
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  46. John Sniegocki (2009). Catholic Social Teaching and Economic Globalization: The Quest for Alternatives. Marquette University Press.score: 49.0
    Introduction -- Overview of the contemporary global context : life stories -- Data on poverty, hunger, and inequality in an age of globalization -- The goals and structure of this book -- Development theory and practice : an overview -- Origins of the concept of development -- Modernization theory -- Modernization theory and U.S. aid policy -- The impact of modernizationist development -- Structuralist economic theories -- Dependency theories -- Basic needs approach -- New international economic order -- Alternative development (...)
     
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  47. J. P. Bishop & D. R. Morrison (2011). The Roman Catholic Church, Biopolitics, and the Vegetative State. Christian Bioethics 17 (2):165-184.score: 48.0
    Compelled by recent public and politicized cases in which withdrawal of nutrition and hydration were at issue, this essay examines recent Church statements and argues that the distinction between private and public forms of human life is being lost. Effacing the distinction between the sphere of the home (oikos), where the maintenance of life (zoē) occurs, and the city (polis), where political and public life (bios) occurs, may have unforeseen and unwanted consequences. Through their well-intentioned efforts to preserve the (...)
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  48. Martin E. Marty (1992). Religion, Theology, Church, and Bioethics. Journal of Medicine and Philosophy 17 (3):273-289.score: 48.0
    Modern medical ethics developed in America after mid-century chiefly at theological schools, but discourse on bioethics soon moved to the pluralist-secular settings of the academy and the clinic, where it acquired a philosophical and intentionally non-religious cast. An effort was made, on the grounds of ‘liberal culture’ and ‘late Enlightenment rationality’ to find a framework for inquiry which aspired to the universal. Today, while that language persists, it coexists with, challenges, and is challenged by forms of ethical analysis and (...)
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  49. Andrew Papanikitas & Barbara Prainsack (2011). James F. Drane: A Liberal Catholic Bioethics. Muenster, DE: Lit Verlag. 2010, 290 Pages. Philosophia 39 (4):771-774.score: 48.0
    James F. Drane: A Liberal Catholic Bioethics. Muenster, DE: Lit Verlag. 2010, 290 Pages Content Type Journal Article Category Book Review Pages 771-774 DOI 10.1007/s11406-011-9319-4 Authors Andrew Papanikitas, Department of Education and Professional Studies, King’s College London, Strand Campus, London, WC2R 2LS UK Barbara Prainsack, Kings Institute of Social Science and Public Policy, King’s College London, Strand Campus, London, WC2R 2LS UK Journal Philosophia Online ISSN 1574-9274 Print ISSN 0048-3893 Journal Volume Volume 39 Journal Issue Volume 39, Number (...)
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  50. Kevin P. Quinn (2000). Method in Catholic Bioethics. Kennedy Institute of Ethics Journal 10 (4):353-363.score: 48.0
    : Method in Catholic bioethics is distinguished by a specific philosophical and theological anthropology. Human beings are not to be considered simply as selves, but as selves in relation to God and each other. This essay reflects on that claim by reviewing four areas of concern from Catholic social teaching: common good, human dignity, option for the poor, and stewardship.
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