Search results for 'Bioethics congresses' (try it on Scholar)

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  1.  10
    Globalizing Western Bioethics (2011). Some Perils and Pitfalls of “Missionary Bioethics” and Ethics “Capacity Building” in the Developing World and “Eastern” World. In Catherine Myser (ed.), Bioethics Around the Globe. Oxford University Press
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  2. Zbigniew Bańkowski & John H. Bryant (eds.) (1995). Poverty, Vulnerability, the Value of Human Life, and the Emergence of Bioethics: Highlights and Papers of the Xxviiith Cioms Conference, Ixtapa, Guerrero State, Mexico, 17-20 April 1994. [REVIEW] Cioms.
  3. Bernard G. Clarke, Kevin Andrews & Mary Stainsby (eds.) (1991). Bioethics: Challenges of the 1990s: Proceedings of the 1990 Annual Conference on Bioethics. St. Vincent's Bioethics Centre.
     
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  4. Bernard G. Clarke & Mary Stainsby (eds.) (1991). Ethics and Resource Allocation in Health Care: Proceeding of 1991 Annual Conference on Bioethics. St Vincent's Bioethics Centre.
     
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  5. Zbigniew Bańkowski, J. Barzelatto & Alexander Morgan Capron (eds.) (1989). Ethics and Human Values in Family Planning: Conference Highlights, Papers, and Discussion: Xxii Cioms Conference, Bangkok, Thailand, 19-24 June 1988. [REVIEW] Cioms.
     
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  6. Daniel Callahan & G. R. Dunstan (eds.) (1988). Biomedical Ethics: An Anglo-American Dialogue. New York Academy of Sciences.
     
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  7. F. J. G. Ebling (ed.) (1969). Biology and Ethics. New York, Published for the Institute of Biology by Academic Press.
  8. Denis Noble, Jean Didier Vincent & György Ádám (eds.) (1997). The Ethics of Life. Unesco Pub..
     
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  9. Peter Steinfels & Carol Levine (eds.) (1976). Biomedical Ethics and the Shadow of Nazism: A Conference on the Proper Use of the Nazi Analogy in Ethical Debate, April 8, 1976. The Center.
     
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  10. C. J. Vas & E. J. De Souza (eds.) (1990). Issues in Biomedical Ethics: Proceedings of the Festival of Life International Congress. Macmillan India.
     
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  11. Jackie Leach Scully (2014). Introduction. International Journal of Feminist Approaches to Bioethics 7 (1):1-2.
    This issue of IJFAB is based on papers from the Eighth International Congress of Feminist Approaches to Bioethics (FAB), held in Rotterdam, the Netherlands, in June 2012. The biennial congress is now solidly established as a key feature of the bioethics landscape, and is an important factor in the continuing growth of feminist bioethics. From the first gathering in San Francisco in 1996, FAB congresses have developed a reputation as lively, welcoming, challenging, and intellectually vibrant events (...)
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  12.  42
    Angus Dawson (2010). The Future of Bioethics: Three Dogmas and a Cup of Hemlock. Bioethics 24 (5):218-225.
    In this paper I argue that bioethics is in crisis and that it will not have a future unless it begins to embrace a more Socratic approach to its leading assumptions. The absence of a critical and sceptical spirit has resulted in little more than a dominant ideology. I focus on three key issues. First, that too often bioethics collapses into medical ethics. Second, that medical ethics itself is beset by a lack of self-reflection that I characterize here (...)
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  13. Albert R. Jonsen (2003). The Birth of Bioethics. Oxford University Press.
    Bioethics represents a dramatic revision of the centuries-old professional ethics that governed the behavior of physicians and their relationships with patients. This venerable ethics code was challenged in the years after World War II by the remarkable advances in the biomedical sciences and medicine that raised questions about the definition of death, the use of life-support systems, organ transplantation, and reproductive interventions. In response, philosophers and theologians, lawyers and social scientists joined together with physicians and scientists to rethink and (...)
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  14.  67
    H. Tristram Engelhardt (1996). The Foundations of Bioethics. Oxford University Press.
    The book challenges the values of much of contemporary bioethics and health care policy by confronting their failure to secure the moral norms they seek to apply.
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  15.  18
    Aasim I. Padela, Ahsan Arozullah & Ebrahim Moosa (2013). Brain Death in Islamic Ethico-Legal Deliberation: Challenges for Applied Islamic Bioethics. Bioethics 27 (3):132-139.
    Since the 1980s, Islamic scholars and medical experts have used the tools of Islamic law to formulate ethico-legal opinions on brain death. These assessments have varied in their determinations and remain controversial. Some juridical councils such as the Organization of Islamic Conferences' Islamic Fiqh Academy (OIC-IFA) equate brain death with cardiopulmonary death, while others such as the Islamic Organization of Medical Sciences (IOMS) analogize brain death to an intermediate state between life and death. Still other councils have repudiated the notion (...)
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  16.  30
    Susan Sherwin (2011). Looking Backwards, Looking Forward: Hopes for Bioethics' Next Twenty-Five Years. Bioethics 25 (2):75-82.
    I reflect on the past, present, and future of the field of bioethics. In so doing, I offer a very situated overview of where bioethics has been, where it now is, where it seems to be going, where I think we could do better, and where I dearly hope the field will be heading. I also propose three ways of re-orienting our theoretic tools to guide us in a new direction: (1) adopt an ethics of responsibility; (2) explore (...)
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  17.  31
    Barbara Prainsack & Alena Buyx (2012). Solidarity in Contemporary Bioethics – Towards a New Approach. Bioethics 26 (7):343-350.
    This paper, which is based on an extensive analysis of the literature, gives a brief overview of the main ways in which solidarity has been employed in bioethical writings in the last two decades. As the vagueness of the term has been one of the main targets of critique, we propose a new approach to defining solidarity, identifying it primarily as a practice enacted at the interpersonal, communal, and contractual/legal levels. Our three-tier model of solidarity can also help to explain (...)
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  18.  50
    Jonathan Ives & Heather Draper (2009). Appropriate Methodologies for Empirical Bioethics: It's All Relative. Bioethics 23 (4):249-258.
    In this article we distinguish between philosophical bioethics (PB), descriptive policy orientated bioethics (DPOB) and normative policy oriented bioethics (NPOB). We argue that finding an appropriate methodology for combining empirical data and moral theory depends on what the aims of the research endeavour are, and that, for the most part, this combination is only required for NPOB. After briefly discussing the debate around the is/ought problem, and suggesting that both sides of this debate are misunderstanding one another (...)
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  19.  29
    Laurence B. Mccullough (2011). Was Bioethics Founded on Historical and Conceptual Mistakes About Medical Paternalism? Bioethics 25 (2):66-74.
    Bioethics has a founding story in which medical paternalism, the interference with the autonomy of patients for their own clinical benefit, was an accepted ethical norm in the history of Western medical ethics and was widespread in clinical practice until bioethics changed the ethical norms and practice of medicine. In this paper I show that the founding story of bioethics misreads major texts in the history of Western medical ethics. I also show that a major source for (...)
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  20.  26
    Duncan Wilson (2013). What Can History Do for Bioethics? Bioethics 27 (4):215-223.
    This article details the relationship between history and bioethics. I argue that historians' reluctance to engage with bioethics rests on a misreading of the field as solely reducible to applied ethics, and overlooks previous enthusiasm for historical perspectives. I claim that seeing bioethics as its practitioners see it – as an interdisciplinary meeting ground – should encourage historians to collaborate in greater numbers. I conclude by outlining how bioethics might benefit from new histories of the field, (...)
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  21.  20
    Jonathan Ives & Michael Dunn (2010). Who's Arguing? A Call for Reflexivity in Bioethics. Bioethics 24 (5):256-265.
    In this paper we set forth what we believe to be a relatively controversial argument, claiming that 'bioethics' needs to undergo a fundamental change in the way it is practised. This change, we argue, requires philosophical bioethicists to adopt reflexive practices when applying their analyses in public forums, acknowledging openly that bioethics is an embedded socio-cultural practice, shaped by the ever-changing intuitions of individual philosophers, which cannot be viewed as a detached intellectual endeavour. This said, we argue that (...)
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  22.  28
    Charles Dupras, Vardit Ravitsky & Bryn Williams‐Jones (2014). Epigenetics and the Environment in Bioethics. Bioethics 28 (7):327-334.
    A rich literature in public health has demonstrated that health is strongly influenced by a host of environmental factors that can vary according to social, economic, geographic, cultural or physical contexts. Bioethicists should, we argue, recognize this and – where appropriate – work to integrate environmental concerns into their field of study and their ethical deliberations. In this article, we present an argument grounded in scientific research at the molecular level that will be familiar to – and so hopefully more (...)
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  23.  14
    Laura Purdy (1996). Reproducing Persons: Issues in Feminist Bioethics. Cornell University Press.
    Controversies about abortion and women's reproductive technologies often seem to reflect personal experience, religious commitment, or emotional response. Laura M. Purdy believes, however, that coherent ethical principles are implicit in these controversies and that feminist bioethics can help clarify the conflicts of interest which often figure in human reproduction. As she defines the underlying issues, Purdy emphasizes the importance of taking women's interests fully into account. Reproducing Persons first explores the rights and duties connected with conception and pregnancy. Purdy (...)
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  24.  35
    Deborah Cummins (2002). The Professional Status of Bioethics Consultation. Theoretical Medicine and Bioethics 23 (1):19-43.
    Is bioethics consultation a profession? Withfew exceptions, the arguments andcounterarguments about whether healthcareethics consultation is a profession haveignored the historical and cultural developmentof professions in the United States, the wayssocial changes have altered the work andboundaries of all professions, and theprofessionalization theories that explain howmodern societies institutionalize expertise inprofessions. This interdisciplinary analysisbegins to fill this gap by framing the debatewithin a larger theoretical context heretoforemissing from the bioethics literature. Specifically, the question of whether ethicsconsultation is a profession is (...)
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  25.  45
    Nathan Emmerich (2011). Literature, History and the Humanization of Bioethics. Bioethics 25 (2):112-118.
    This paper considers the disciplines of literature and history and the contributions each makes to the discourse of bioethics. In each case I note the pedagogic ends that can be enacted though the appropriate use of the each of these disciplines in the sphere of medical education, particularly in the medical ethics classroom.1 I then explore the contribution that both these disciplines and their respective methodologies can and do bring to the academic field of bioethics. I conclude with (...)
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  26.  55
    Albert Garth Thomas (2012). Continuing the Definition of Death Debate: The Report of the President's Council on Bioethics on Controversies in the Determination of Death. Bioethics 26 (2):101-107.
    The President's Council on Bioethics has recently released a report supportive of the continued use of brain death as a criterion for human death. The Council's conclusions were based on a conception of life that stressed external work as the fundamental marker of organismic life. With respect to human life, it is spontaneous respiration in particular that indicates an ability to interact with the external environment, and so indicates the presence of life. Conversely, irreversible apnoea marks an inability to (...)
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  27.  19
    H. Tristram Engelhardt Jr (2012). Bioethics Critically Reconsidered: Living After Foundations. [REVIEW] Theoretical Medicine and Bioethics 33 (1):97-105.
    Given intractable moral pluralism, what ought one to make of the bioethics that arose in the early 1970s, grounded as it was in the false assumption that there is a common secular morality that secular bioethics ought to apply? It is as if bioethics developed without recognition of the crisis at the heart of secular morality itself. Secular moral rationality cannot of itself provide the foundations to identify a particular morality and its bioethics as canonical. One (...)
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  28.  11
    Jonathan Ives (2014). A Method of Reflexive Balancing in a Pragmatic, Interdisciplinary and Reflexive Bioethics. Bioethics 28 (6):302-312.
    In recent years there has been a wealth of literature arguing the need for empirical and interdisciplinary approaches to bioethics, based on the premise that an empirically informed ethical analysis is more grounded, contextually sensitive and therefore more relevant to clinical practice than an ‘abstract’ philosophical analysis. Bioethics has (arguably) always been an interdisciplinary field, and the rise of ‘empirical’ (bio)ethics need not be seen as an attempt to give a new name to the longstanding practice of interdisciplinary (...)
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  29.  30
    Henk A. M. J. ten Have (2011). Global Bioethics and Communitarianism. Theoretical Medicine and Bioethics 32 (5):315-326.
    This paper explores the role of ‘community’ in the context of global bioethics. With the present globalization of bioethics, new and interesting references are made to this concept. Some are familiar, for example, community consent. This article argues that the principle of informed consent is too individual-oriented and that in other cultures, consent can be community-based. Other references to ‘community’ are related to the novel principle of benefit sharing in the context of bioprospecting. The application of this principle (...)
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  30.  14
    Clair Morrissey (2016). The Value of Dignity in and for Bioethics: Rethinking the Terms of the Debate. Theoretical Medicine and Bioethics 37 (3):173-192.
    The discussion of the nature and value of dignity in and for bioethics concerns not only the importance of the concept but also the aims of bioethics itself. Here, I challenge the claim that the concept of dignity is useless by challenging the implicit conception of usefulness involved. I argue that the conception of usefulness that both opponents and proponents of dignity in bioethics adopt is rooted in a narrow understanding of the role of normative theory in (...)
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  31.  47
    Peter Nichols (2012). Wide Reflective Equilibrium as a Method of Justification in Bioethics. Theoretical Medicine and Bioethics 33 (5):325-341.
    Carson Strong has recently argued that wide reflective equilibrium (WRE) is an unacceptable method of justification in bioethics. In its place, Strong recommends a methodology in which certain foundational moral judgments play a central role in the justification of moral beliefs, and coherence plays a limited justificatory role in that the rest of our judgments are made to cohere with these foundational judgments. In this paper, I argue that Strong’s chief criticisms of WRE are unsuccessful and that his proposed (...)
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  32.  51
    James Dwyer (2009). How to Connect Bioethics and Environmental Ethics: Health, Sustainability, and Justice. Bioethics 23 (9):497-502.
    In this paper, I explore one way to bring bioethics and environmental ethics closer together. I focus on a question at the interface of health, sustainability, and justice: How well does a society promote health with the use of no more than a just share of environmental capacity? To address this question, I propose and discuss a mode of assessment that combines a measurement of population health, an estimate of environmental sustainability, and an assumption about what constitutes a fair (...)
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  33.  65
    David DeGrazia (2005). Human Identity and Bioethics. Cambridge University Press.
    When philosophers address personal identity, they usually explore numerical identity: what are the criteria for a person's continuing existence? When non-philosophers address personal identity, they often have in mind narrative identity: Which characteristics of a particular person are salient to her self-conception? This book develops accounts of both senses of identity, arguing that both are normatively important, and is unique in its exploration of a range of issues in bioethics through the lens of identity. Defending a biological view of (...)
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  34.  35
    Heidi Mertes & Guido Pennings (2011). The Force of Dissimilar Analogies in Bioethics. Theoretical Medicine and Bioethics 32 (2):117-128.
    Although analogical reasoning has long been a popular method of reasoning in bioethics, current literature does not sufficiently grasp its variety. We assert that the main shortcoming is the fact that an analogy's value is often judged on the extent of similarity between the source situation and the target situation, while in (bio)ethics, analogies are often used because of certain dissimilarities rather than in spite of them. We make a clear distinction between dissimilarities that aim to reinforce a similar (...)
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  35.  4
    Sean A. Valles (2015). Bioethics and the Framing of Climate Change's Health Risks. Bioethics 29 (5):334-341.
    Cheryl Cox MacPherson recently argued, in an article for this journal, that ‘Climate Change is a Bioethics Problem’. This article elaborates on that position, particularly highlighting bioethicists' potential ability to help reframe the current climate change discourse to give more attention to its health risks. This reframing process is especially important because of the looming problem of climate change skepticism. Recent empirical evidence from science framing experiments indicates that the public reacts especially positively to climate change messages framed in (...)
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  36.  7
    Noor Munirah Isa, Azizan Baharuddin, Saadan Man & Lee Wei Chang (2015). Bioethics in the Malay‐Muslim Community in Malaysia: A Study on the Formulation of Fatwa on Genetically Modified Food by the National Fatwa Council. Developing World Bioethics 15 (3):143-151.
    The field of bioethics aims to ensure that modern scientific and technological advancements have been primarily developed for the benefits of humankind. This field is deeply rooted in the traditions of Western moral philosophy and socio-political theory. With respect to the view that the practice of bioethics in certain community should incorporate religious and cultural elements, this paper attempts to expound bioethical tradition of the Malay-Muslim community in Malaysia, with shedding light on the mechanism used by the National (...)
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  37. David Shoemaker (2010). Personal Identity and Bioethics: The State of the Art. Theoretical Medicine and Bioethics 31 (4):249-257.
    In this introduction to the special issue of Theoretical Medicine and Bioethics on the topic of personal identity and bioethics, I provide a background for the topic and then discuss the contributions in the special issue by Eric Olson, Marya Schechtman, Tim Campbell and Jeff McMahan, James Delaney and David Hershenov, and David DeGrazia.
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  38.  15
    Cheryl Cox Macpherson (2013). Climate Change is a Bioethics Problem. Bioethics 27 (6):305-308.
    Climate change harms health and damages and diminishes environmental resources. Gradually it will cause health systems to reduce services, standards of care, and opportunities to express patient autonomy. Prominent public health organizations are responding with preparedness, mitigation, and educational programs. The design and effectiveness of these programs, and of similar programs in other sectors, would be enhanced by greater understanding of the values and tradeoffs associated with activities and public policies that drive climate change. Bioethics could generate such understanding (...)
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  39.  16
    Miran Epstein (2010). How Will the Economic Downturn Affect Academic Bioethics? Bioethics 24 (5):226-233.
    An educated guess about the future of academic bioethics can only be made on the basis of the historical conditions of its success. According to its official history, which attributes its success primarily to the service it has done for the patient, it should be safe at least as long as the patient still needs its service. Like many other academic disciplines, it might suffer under the present economic downturn. However, in the plausible assumption that its social role has (...)
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  40.  57
    Richard Twine (2007). Thinking Across Species—a Critical Bioethics Approach to Enhancement. Theoretical Medicine and Bioethics 28 (6):509-523.
    Drawing upon a concept of ‘critical bioethics’ [7] this paper takes a species-broad approach to the social and ethical aspects of enhancement. Critical Bioethics aims to foreground interdisciplinarity, socio-political dimensions, as well as reflexivity to what becomes bioethical subject matter. This paper focuses upon the latter component and uses the example of animal enhancement as a way to think about both enhancement generally, and bioethics. It constructs several arguments for including animal enhancement as a part of enhancement (...)
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  41.  25
    Ruiping Fan (2011). The Confucian Bioethics of Surrogate Decision Making: Its Communitarian Roots. Theoretical Medicine and Bioethics 32 (5):301-313.
    The family is the exemplar community of Chinese society. This essay explores how Chinese communitarian norms, expressed in thick commitments to the authority and autonomy of the family, are central to contemporary Chinese bioethics. In particular, it focuses on the issue of surrogate decision making to illustrate the Confucian family-grounded communitarian bioethics. The essay first describes the way in which the family, in Chinese bioethics, functions as a whole to provide consent for significant medical and surgical interventions (...)
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  42.  28
    Inmaculada de Melo-martín (2012). An Undignified Bioethics: There is No Method in This Madness. Bioethics 26 (4):224-230.
    In a recent article, Alasdair Cochrane argues for the need to have an undignified bioethics. His is not, of course, a call to transform bioethics into an inelegant, pathetic discipline, or one failing to meet appropriate disciplinary standards. His is a call to simply eliminate the concept of human dignity from bioethical discourse. Here I argue that he fails to make his case. I first show that several of the flaws that Cochrane identifies are not flaws of the (...)
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  43.  18
    Tomislav Bracanović (2012). From Integrative Bioethics to Pseudoscience. Developing World Bioethics 12 (3):148-156.
    Integrative bioethics is a brand of bioethics conceived and propagated by a group of Croatian philosophers and other scholars. This article discusses and shows that the approach encounters several serious difficulties. In criticizing certain standard views on bioethics and in presenting their own, the advocates of integrative bioethics fall into various conceptual confusions and inconsistencies. Although presented as a project that promises to deal with moral dilemmas created by modern science and technology, integrative bioethics does (...)
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  44.  50
    Ruth Macklin (2010). The Death of Bioethics (as We Once Knew It). Bioethics 24 (5):211-217.
    Fast forward 50 years into the future. A look back at what occurred in the field of bioethics since 2010 reveals that a conference in 2050 commemorated the death of bioethics. In a steady progression over the years, the field became increasingly fragmented and bureaucratized. Disagreement and dissension were rife, and this once flourishing, multidisciplinary field began to splinter in multiple ways. Prominent journals folded, one by one, and were replaced with specialized publications dealing with genethics, reproethics, nanoethics, (...)
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  45.  19
    Jimoh Amzat & Giovanni Grandi (2011). Gender Context of Personalism in Bioethics. Developing World Bioethics 11 (3):136-145.
    Personalism is one of the philosophical perspectives which hold that the reality in person and the human person has the highest intrinsic value. This paper makes reference to Louis Janssens' eight criteria in adequate consideration of the human person but further argues that there is need to consider people as situated agents especially within gender relational perspectives. The paper identifies gender as an important social construction that shapes the consideration of the human persons within socio-spatial spheres. The main crux of (...)
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  46.  47
    Mi-Kyung Kim (2009). Oversight Framework Over Oocyte Procurement for Somatic Cell Nuclear Transfer: Comparative Analysis of the Hwang Woo Suk Case Under South Korean Bioethics Law and U.S. Guidelines for Human Embryonic Stem Cell Research. Theoretical Medicine and Bioethics 30 (5):367-384.
    We examine whether the current regulatory regime instituted in South Korea and the United States would have prevented Hwang’s potential transgressions in oocyte procurement for somatic cell nuclear transfer, we compare the general aspects and oversight framework of the Bioethics and Biosafety Act in South Korea and the US National Academies’ Guidelines for Human Embryonic Stem Cell Research, and apply the relevant provisions and recommendations to each transgression. We conclude that the Act would institute centralized oversight under governmental auspices (...)
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  47.  7
    Nikola Biller-Andorno (2011). Iab Presidential Address: Bioethics in a Globalized World – Creating Space for Flourishing Human Relationships. Bioethics 25 (8):430-436.
    Bioethics in a globalized world is meeting a number of challenges – fundamentalism in its different forms, and a focus on economic growth neglecting issues such as equity and sustainability, being prominent among them. How well are we as bioethicists equipped to make meaningful contributions in these times? The paper identifies a number of restraints and proceeds to probe potential resources such as the capability approach, care ethics, cosmopolitanism, and pragmatism. These elements serve to outline a perspective that focuses (...)
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  48.  19
    Mary Briody Mahowald (2006). Bioethics and Women: Across the Life Span. Oxford University Press.
    All persons, while different from one another, have the same value: this is the author's relatively uncontroversial starting point. Her end point is not uncontroversial: an ideal of justice as human flourishing, based on each person's unique set of capabilities. Because the book's focus is women's health care, gender justice, a necessary component of justice, is central to examination of the issues. Classical pragmatists and feminist standpoint theorists are enlisted in support of a strategy by which gender justice is promoted. (...)
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  49.  44
    Howard Brody & Arlene Macdonald (2013). Religion and Bioethics: Toward an Expanded Understanding. Theoretical Medicine and Bioethics 34 (2):133-145.
    Before asking what U.S. bioethics might learn from a more comprehensive and more nuanced understanding of Islamic religion, history, and culture, a prior question is, how should bioethics think about religion? Two sets of commonly held assumptions impede further progress and insight. The first involves what “religion” means and how one should study it. The second is a prominent philosophical view of the role of religion in a diverse, democratic society. To move beyond these assumptions, it helps to (...)
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  50.  47
    Rosamond Rhodes (2001). Understanding the Trusted Doctor and Constructing a Theory of Bioethics. Theoretical Medicine and Bioethics 22 (6):493-504.
    This paper offers a constructivist account of bioethics as an alternative to previous discussions that explained the ethics of medicine by an extrapolation of principles or virtues from ordinary morality. Taking medicine as a higher and special calling, I argue that the practice of medicine would be impossible without the trust of patients. Because trust is a necessary condition for medical practice, the ethics of the profession must provide the principles for guiding physician behavior and the profession toward promoting (...)
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