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  1. Arthur L. Caplan, H. Tristram Engelhardt Jr & James J. McCartney (forthcoming). Used, and Are Used, as Invectives: Their Aim is to Degrade—and, Hence, Socially Constrain—the Person Diagnosed." Laing Makes the Same Objection in Numerous Places in His Work Eg, The Politics of Experience, Pp. 121-2. [REVIEW] Bioethics.
     
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  2. S. Costello, H. T. Engelhardt & M. A. Gardell (forthcoming). Licensing, Certification and the Restraint of Trade: The Creation of Differences Among the Health Care Professions. Bioethics: Readings and Cases. Englewood Cliffs, Nj: Prentice Hall.
     
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  3. H. T. Engelhardt Jr (forthcoming). Is the Allocation of Organs Special. The Foundations of Bioethics.
     
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  4. H. T. Engelhardt Jr (forthcoming). The Languages of Medicalization. The Foundations of Bioethics.
     
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  5. H. T. Engelhardt Jr (forthcoming). The Principles of Bioethics. The Foundations of Bioethics.
     
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  6. H. T. Engelhardt Jr & J. P. Kenny (forthcoming). Principle of Double Effect. Bioethics: Readings and Cases, Prentice Hall, Englewood Cliffs, Nj.
     
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  7. H. T. Engelhardt (forthcoming). Free and Informed Consent, Refusal of Treatment and the Health Care Team. Foundations of Bioethics Vol 1.
     
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  8. H. T. Engelhardt (forthcoming). Some Qualities of Life Are Not Worth Living. Bioethics, Readings and Cases, Prentice-Hall, New Jersey.
     
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  9. H. T. Engelhardt (forthcoming). The Recent History of Christian Bioethics Critically Reassessed. Christian Bioethics.
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  10. H. Tristram Engelhardt (forthcoming). Allocation of Scarce Medical Resources and the Availability of Organ Transplantation: Some Moral Presupposition. Bioethics, New Jersey, Paulist Press.
     
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  11. H. Tristram Engelhardt (forthcoming). Rights to Health Care, Social Justice, and Fairness in Healthcare Allocations. Foundation of Bioethics.
     
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  12. H. Tristram Engelhardt & Bruce Jennings (forthcoming). Contested Terrain: Pluralism and the Good. Hastings Center Report.
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  13. H. T. Engelhardt (2015). A New Theological Framework for Roman Catholic Bioethics: Pope Francis Makes a Significant Change in the Moral Framework for Bioethics. Christian Bioethics 21 (1):130-134.
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  14. H. Tristram Engelhardt (2015). Courage: Facing and Living with Moral Diversity. Journal of Medicine and Philosophy 40 (3):278-280.
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  15. H. Tristram Engelhardt (2013). The Journal Loses Its Founding Editor. Journal of Medicine and Philosophy 38 (6):743-743.
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  16. 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 is not just confronted (...)
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  17. H. T. Engelhardt (2012). Christian Bioethics in a Post-Christian World: Facing the Challenges. Christian Bioethics 18 (1):93-114.
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  18. H. T. Engelhardt (2012). Fair Equality of Opportunity Critically Reexamined: The Family and the Sustainability of Health Care Systems. Journal of Medicine and Philosophy 37 (6):583-602.
    A complex interaction of ideological, financial, social, and moral factors makes the financial sustainability of health care systems a challenge across the world. One difficulty is that some of the moral commitments of some health care systems collide with reality. In particular, commitments to equality in access to health care and to fair equality of opportunity undergird an unachievable promise, namely, to provide all with the best of basic health care. In addition, commitments to fair equality of opportunity are in (...)
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  19. H. Tristram Engelhardt (2012). Beyond the Principles of Bioethics: Facing the Consequences of Fundamental Moral Disagreement. Ethic@ 11:13-31.
    Given intractable secular moral pluralism, the force and significance of the four principles of Tom Beauchamp and James Childress must be critically re-considered. This essay examines the history of the articulation of these four principles of bioethics, showing why initially there was an illusion of a common morality that led many to hold that the principles could give guidance across cultures. But there is no one sense of the content or the theoretical justification of these principles. In addition, a wide (...)
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  20. H. T. Engelhardt (2011). Confronting Moral Pluralism in Posttraditional Western Societies: Bioethics Critically Reassessed. Journal of Medicine and Philosophy 36 (3):243-260.
    In the face of the moral pluralism that results from the death of God and the abandonment of a God's eye perspective in secular philosophy, bioethics arose in a context that renders it essentially incapable of giving answers to substantive moral questions, such as concerning the permissibility of abortion, human embryonic stem cell research, euthanasia, etc. Indeed, it is only when bioethics understands its own limitations and those of secular moral philosophy in general can it better appreciate those tasks that (...)
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  21. H. T. Engelhardt (2011). Orthodox Christian Bioethics: Some Foundational Differences From Western Christian Bioethics. Studies in Christian Ethics 24 (4):487-499.
    Just as the physics of Newton and Einstein are separated by foundationally different paradigms, so that key terms such as time, space, mass, and energy have different meanings in the different physics, this is also the case with respect to the various Christianities. Given different theological frameworks, the ‘same term’ can have different extensions and intensions. This essay explores the implications of the differences in the theological paradigm shaping Orthodox Christianity in contrast to Western Christianity, in particular Roman Catholicism, with (...)
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  22. H. Tristram Engelhardt (2011). Christian Bioethics After Christendom: Living in a Secular Fundamentalist Polity and Culture. Christian Bioethics 17 (1):64-95.
    The contemporary societies of the West are characterized by a collision of radically incommensurable cultures, that of traditional Christianity and that of the robustly laicist cultures that took shape in the nineteenth and twentieth centuries, drawing not only on the French Revolution and the Western European Enlightenment but also on deep roots in the synthesis of faith and reason that framed the thirteenth-century Western Christian Middle ages. This article explores the foundational contrast and conflict between traditional Christian bioethics and the (...)
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  23. H. Tristram Engelhardt (2011). Core Competencies for Health Care Ethics Consultants: In Search of Professional Status in a Post-Modern World. HEC Forum 23 (3):129-145.
    The American Society for Bioethics and the Humanities (ASBH) issued its Core Competencies for Health Care Ethics Consultation just as it is becoming ever clearer that secular ethics is intractably plural and without foundations in any reality that is not a social–historical construction (ASBH Core Competencies for Health Care Ethics Consultation , 2nd edn. American Society for Bioethics and Humanities, Glenview, IL, 2011 ). Core Competencies fails to recognize that the ethics of health care ethics consultants is not ethics in (...)
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  24. H. Tristram Engelhardt (2011). The Culture Wars in Bioethics Revisited. Christian Bioethics 17 (1):1-8.
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  25. H. Tristram Engelhardt Jr (2010). Kant, Hegel, and Habermas. Review of Metaphysics 63 (4):871-903.
  26. H. Tristram Engelhardt Jr (2010). Kant, Hegel, and Habermas: Reflections on “Glauben Und Wissen”. Review of Metaphysics 63 (4):871-903.
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  27. H. Tristram Engelhardt Jr (2010). Moral Obligation After the Death of God: Critical Reflections on Concerns From Immanuel Kant, G.W.F. Hegel, and Elizabeth Anscombe. [REVIEW] In Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (eds.), Social Philosophy and Policy. Cambridge University Press. 317-340.
    Once God is no longer recognized as the ground and the enforcer of morality, the character and force of morality undergoes a significant change, a point made by G.E.M. Anscombe in her observation that without God the significance of morality is changed, as the word criminal would be changed if there were no criminal law and criminal courts. There is no longer in principle a God's-eye perspective from which one can envisage setting moral pluralism aside. In addition, it becomes impossible (...)
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  28. H. T. Engelhardt (2010). Beyond the Best Interests of Children: Four Views of the Family and of Foundational Disagreements Regarding Pediatric Decision Making. Journal of Medicine and Philosophy 35 (5):499-517.
    This paper presents four different understandings of the family and their concomitant views of the authority of the family in pediatric medical decision making. These different views are grounded in robustly developed, and conflicting, worldviews supported by disparate basic premises about the nature of morality. The traditional worldviews are often found within religious communities that embrace foundational metaphysical premises at odds with the commitments of the liberal account of the family dominant in the secular culture of the West. These disputes (...)
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  29. H. T. Engelhardt (2010). Christian Medical Moral Theology (Alias Bioethics) at the Beginning of the Twenty-First Century: Some Critical Reflections. Christian Bioethics 16 (2):117-127.
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  30. H. Tristram Engelhardt (2010). How a Confucian Perspective Reclaims Moral Substance: An Introduction. Dao: A Journal of Comparative Philosophy 9 (1):3-9.
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  31. Griffin Trotter & H. Tristram Engelhardt (2010). CQ Review. Cambridge Quarterly of Healthcare Ethics 19 (1):151.
     
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  32. H. T. Engelhardt (2009). Christian Bioethics in a Western Europe After Christendom. Christian Bioethics 15 (1):86-100.
    Europe has taken on a new, post-Christian, if not a somewhat anti-Christian character. The tension between Western Europe's ever more secular present and its substantial Christian past lies at the heart of Western Europe's current struggle to articulate a coherent cultural and moral identity. The result is that Western European mainline churches are themselves in the midst of an identity crisis, thus compounding Western Europe's identity crisis. Christian bioethics in Europe exists against the backdrop of these profound cultural cross currents (...)
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  33. H. T. Engelhardt (2009). Moral Pluralism, the Crisis of Secular Bioethics, and the Divisive Character of Christian Bioethics: Taking the Culture Wars Seriously. Christian Bioethics 15 (3):234-253.
    Moral pluralism is a reality. It is grounded, in part, in the intractable pluralism of secular morality and bioethics. There is a wide gulf that separates secular bioethics from Christian bioethics. Christian bioethics, unlike secular bioethics, understand that morality is about coming into a relationship with God. Orthodox Christian bioethics, moreover, understands that the impersonal set of moral principles and goals in secular morality gives a distorted account of the moral life. Therefore, Traditional Christian bioethics is separated from bioethics by (...)
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  34. H. Tristram Engelhardt (2009). Credentialing Strategically Ambiguous and Heterogeneous Social Skills: The Emperor Without Clothes. [REVIEW] HEC Forum 21 (3):293-306.
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  35. H. Tristram Engelhardt Jr (2007). Bioethics as Politics : A Critical Reassessment. In Lisa A. Eckenwiler & Felicia Cohn (eds.), The Ethics of Bioethics: Mapping the Moral Landscape. Johns Hopkins University Press.
     
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  36. H. Tristram Engelhardt Jr (2007). Long-Term Care: The Family, Post-Modernity, and Conflicting Moral Life-Worlds. Journal of Medicine and Philosophy 32 (5):519 – 536.
    Long-term care is controversial because it involves foundational disputes. Some are moral-economic, bearing on whether the individual, the family, or the state is primarily responsible for long-term care, as well as on how one can establish a morally and financially sustainable long-term-care policy, given the moral hazard of people over-using entitlements once established, the political hazard of media democracies promising unfundable entitlements, the demographic hazard of relatively fewer workers to support those in need of long-term care, the moral hazard to (...)
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  37. H. T. Engelhardt (2007). Long-Term Care: The Family, Post-Modernity, and Conflicting Moral Life-Worlds. Journal of Medicine and Philosophy 32 (5):519-536.
    Long-term care is controversial because it involves foundational disputes. Some are moral-economic, bearing on whether the individual, the family, or the state is primarily responsible for long-term care, as well as on how one can establish a morally and financially sustainable long-term-care policy, given the moral hazard of people over-using entitlements once established, the political hazard of media democracies promising unfundable entitlements, the demographic hazard of relatively fewer workers to support those in need of long-term care, the moral hazard to (...)
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  38. H. Tristram Engelhardt (2007). The Injustice of Enforced Equal Access to Transplant Operations: Rethinking Reckless Claims of Fairness. Journal of Law, Medicine & Ethics 35 (2):256-264.
    The globalizing or totalizing imposition of a particular understanding of justice, fairness, or equality, as seen, for example, in Canada's single health care system, which forbids the sale of private insurance and the purchase of better basic health care, cannot be justified in general secular terms because of the following limitations: the plurality of understandings of justice, fairness, and equality, and the inability to establish one understanding as canonical. The secular state lacks plausible moral authority for the coercive imposition of (...)
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  39. H. Tristram Engelhardt (2007). Why Ecumenism Fails: Taking Theological Differences Seriously. Christian Bioethics 13 (1):25-51.
    Contemporary Christians are separated by foundationally disparate understandings of Christianity itself. Christians do not share one theology, much less a common understanding of the significance of sin, suffering, disease, and death. These foundational disagreements not only stand as impediments to an intellectually defensible ecumenism, but they also form the underpinnings of major disputes in the culture wars, particularly as these are expressed in healthcare. There is not one Christian bioethics of sin, suffering, sickness, and death. In this article, the character (...)
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  40. H. Tristram Engelhardt, Jr & Response by Joel James Shuman (2007). The Moral Inevitability of Two Tiers of Health Care. In Margaret Monahan Hogan & David Solomon (eds.), Medical Ethics at Notre Dame: The J. Philip Clarke Family Lectures, 1988-1999. [South Bend, Ind.?]The Notre Dame Center for Ethics and Culture.
     
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  41. Susan Dodds, Colin Thomson, Robert M. Veatch, Arthur Caplan, Autumn Fiester, H. Tristram Engelhardt, Ana Smith Iltis, Fabrice Jotterand, Wenmay Rei & Jiunn-Rong Yeh (2006). National Reference Center for Bioethics Literature Selected Citations From the ETHXWeb Database on Bioethics Centers October 17, 2007. Bioethics 20 (6):326-338.
     
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  42. H. Tristram Engelhardt Jr (2006). Public Discourse and Reasonable Pluralims : Rethinking the Requirements of Neurtality. In David E. Guinn (ed.), Handbook of Bioethics and Religion. Oxford University Press.
     
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  43. H. Tristram Engelhardt Jr (2006). The Search for a Global Morality: Bioethics, the Culture Wars, and Moral Diversity. In H. Tristram Engelhardt (ed.), Global Bioethics: The Collapse of Consensus. M & M Scrivener Press.
     
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  44. H. Tristram Engelhardt Jr (2006). Critical Reflections on Theology's Handmaid. Philosophy and Theology 18 (1):53-75.
    Orthodox Christian theology gives philosophy the same role it played in the Church of the first half-millennium. This article distinguishes among nine senses of philosophy and four senses of theology in order to highlight the characteristic features of Orthodox Christian theology’s use of philosophy and philosophical reasoning. It shows why, given the metaphysics and epistemology of Orthodox Christian theology (e.g., God is recognized as fully transcendent, such thatthere is no analogia entis between created and Uncreated Being, with the result that (...)
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  45. H. Tristram Engelhardt Jr, Jeremy R. Garrett & Fabrice Jotterand (2006). Bioethics and the Philosophy of Medicine: A Thirty-Year Perspective. Journal of Medicine and Philosophy 31 (6):565 – 568.
  46. H. Tristram Engelhardt (ed.) (2006). Global Bioethics: The Collapse of Consensus. M & M Scrivener Press.
    This collection of essays, Global Bioethics: The Collapse of Consensus, deals with the issue of the repeated failure of attempts to derive a universal set of ...
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  47. H. T. Engelhardt (2005). Sin and Bioethics: Why a Liturgical Anthropology is Foundational. Christian Bioethics 11 (2):221-239.
    (2005). Sin and Bioethics: Why a Liturgical Anthropology is Foundational. Christian Bioethics: Vol. 11, No. 2, pp. 221-239.
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  48. H. T. Engelhardt (2005). The Bioethics of Care: Widows, Monastics, and a Christian Presence in Health Care. Christian Bioethics 11 (1):1-10.
    At the beginning of the twenty-first century, with vocations to the Christian religious orders of the West in marked decline, an authentic Christian presence in health care is threatened. There are no longer large numbers of women willing to offer their life labors bound in vows of poverty, chastity, and obedience, so as to provide a real preferential option for the poor through supporting an authentic Christian mission in health care. At the same time, the frequent earlier death of men (...)
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  49. H. T. Engelhardt (2005). What is Christian About Christian Bioethics? Metaphysical, Epistemological, and Moral Differences. Christian Bioethics 11 (3):241-253.
    (2005). What is Christian About Christian Bioethics? Metaphysical, Epistemological, and Moral Differences. Christian Bioethics: Vol. 11, No. 3, pp. 241-253.
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  50. Mark J. Cherry & H. Tristram Engelhardt (2004). Informed Consent in Texas: Theory and Practice. Journal of Medicine and Philosophy 29 (2):237 – 252.
    The legal basis of informed consent in Texas may on first examination suggest an unqualified affirmation of persons as the source of authority over themselves. This view of individuals in the practice of informed consent tends to present persons outside of any social context in general and outside of their families in particular. The actual functioning of law and medical practice in Texas, however, is far more complex. This study begins with a brief overview of the roots of Texas law (...)
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