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  1.  61
    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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  2.  28
    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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  3.  19
    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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  4.  44
    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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  5. 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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  6.  50
    H. Tristram Engelhardt Jr (1986). The Journal After ten Years. Journal of Medicine and Philosophy 11 (1):1-1.
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  7. H. Tristram Engelhardt & Stuart F. Spicker (eds.) (1975). Evaluation and Explanation in the Biomedical Sciences: Proceedings of the First Trans-Disciplinary Symposium on Philosophy and Medicine, Held at Galveston, May 9-11, 1974. [REVIEW] D. Reidel Pub. Co..
     
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  8.  9
    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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  9.  42
    H. Tristram Engelhardt (2002). Christian Bioethics. Christian Bioethics 8 (3):349-350.
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  10.  46
    H. Tristram Engelhardt Jr (1976). Ideology and Etiology. Journal of Medicine and Philosophy 1 (3):256-268.
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  11.  42
    H. Tristram Engelhardt (2002). Bioethics After the Enlightenment. Christian Bioethics 8 (3):225-235.
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  12.  18
    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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  13. H. Tristram Engelhardt Jr (2000). Bioethics at the Threshold of the New Millennium. Journal of Medicine and Philosophy 25 (6):653 – 654.
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  14.  49
    H. Tristram Engelhardt (1991). Bioethics and Secular Humanism: The Search for a Common Morality. Trinity Press International.
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  15.  3
    H. Tristram Engelhardt, Beyond the Principles of Bioethics: Facing the Consequences of Fundamental Moral Disagreement.
    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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  16.  27
    H. Tristram Engelhardt (2002). The Ordination of Bioethicists as Secular Moral Experts. Social Philosophy and Policy 19 (2):59-82.
    The philosophy of medicine cum bioethics has become the socially recognized source for moral and epistemic direction in health-care decision-making. Over the last three decades, this field has been accepted politically as an authorized source of guidance for policy and law. The field's political actors have included the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research, the Department of Health, Education, and Welfare, the President's Commission for the Study of Ethical Problems in Medicine and Biomedical (...)
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  17.  88
    H. Tristram Engelhardt Jr (1978). Discussion and Critique: A Preface. Journal of Medicine and Philosophy 3 (3):167-168.
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  18.  12
    H. Tristram Engelhardt (2002). Consensus Formation: The Creation of an Ideology. Cambridge Quarterly of Healthcare Ethics 11 (1):7-16.
    Bioethics is not merely a theoretical discipline but a practice as well. Indeed, bioethics is a sort of moral trade. Bioethicists serve on ethics committees, give expert testimony to courts, provide guidance for healthcare policy, and receive payment for these services. The difficulty is that their role as experts able to guide clinical choice and public policy formation is brought into question by the diversity of moral understandings regarding central moral issues at the heart of the culture wars in healthcare. (...)
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  19.  70
    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.
  20.  56
    H. Tristram Engelhardt Jr (1986). Clinical Complaints and the Ens Morbi. Journal of Medicine and Philosophy 11 (3):207-214.
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  21.  39
    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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  22.  21
    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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  23.  29
    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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  24. 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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  25.  5
    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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  26.  41
    H. Tristram Engelhardt Jr (1990). The Birth of the Medical Humanities and the Rebirth of the Philosophy of Medicine: The Vision of Edmund D. Pellegrino. Journal of Medicine and Philosophy 15 (3):237-241.
  27.  59
    H. Tristram Engelhardt Jr (1979). Rights to Health Care: A Critical Appraisal. Journal of Medicine and Philosophy 4 (2):113-117.
  28.  27
    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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  29.  5
    H. Tristram Engelhardt Jr & Fabrice Jotterand (2004). The Precautionary Principle: A Dialectical Reconsideration. Journal of Medicine and Philosophy 29 (3):301-312.
    This essay examines an overlooked element of the precautionary principle: a prudent assessment of the long-range or remote catastrophes possibly associated with technological development must include the catastrophes that may take place because of the absence of such technologies. In short, this brief essay attempts to turn the precautionary principle on its head by arguing that, (1) if the long-term survival of any life form is precarious, and if the survival of the current human population is particularly precarious, especially given (...)
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  30.  30
    H. Tristram Engelhardt & Fabrice Jotterand (2004). The Precautionary Principle: A Dialectical Reconsideration. Journal of Medicine and Philosophy 29 (3):301 – 312.
    This essay examines an overlooked element of the precautionary principle: a prudent assessment of the long-range or remote catastrophes possibly associated with technological development must include the catastrophes that may take place because of the absence of such technologies. In short, this brief essay attempts to turn the precautionary principle on its head by arguing that, (1) if the long-term survival of any life form is precarious, and if the survival of the current human population is particularly precarious, especially given (...)
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  31.  44
    H. Tristram Engelhardt Jr (1974). The Ontology of Abortion. Ethics 84 (3):217-234.
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  32.  48
    H. Tristram Engelhardt (1997). Freedom and Moral Diversity: The Moral Failures of Health Care in the Welfare State. Social Philosophy and Policy 14 (2):180.
    In his 1993 health-care reform proposal, Bill Clinton offered health care as a civil right. If his proposal had been accepted, all Americans would have been guaranteed a basic package of health care. At the same time, they would have been forbidden to provide or purchase better basic health care, as a cost of participating in a national system to which they were compelled to contribute. A welfare entitlement would have been created and an egalitarian ethos enforced. This essay will (...)
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  33.  10
    H. Tristram Engelhardt Jr (1999). Healthcare Ethics Committees: Re-Examining Their Social and Moral Functions. [REVIEW] HEC Forum 11 (2):87-100.
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  34.  34
    H. Tristram Engelhardt Jr (1977). Splitting the Brain, Dividing the Soul, Being of Two Minds: An Editorial Concerning Mind-Body Quandaries in Medicine. Journal of Medicine and Philosophy 2 (2):89-100.
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  35.  11
    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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  36. H. Tristram Engelhardt & Arthur L. Caplan (1987). Scientific Controversies Case Studies in the Resolution and Closure of Disputes in Science and Technology. Monograph Collection (Matt - Pseudo).
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  37.  28
    H. Tristram Engelhardt (1999). Bioethics in the Third Millennium: Some Critical Anticipations. Kennedy Institute of Ethics Journal 9 (3):225-243.
    : Its promises to the contrary notwithstanding, bioethics is plural. There is a diversity of content-full moral understandings of the good and the right. Moreover, there is no secular means in principle to set this diversity aside without begging the question. This moral diversity exists both as a sociological condition and as a moral epistemological constraint. Without succumbing to a metaphysical scepticism or moral relativism, the bioethics of the future, if it is to be honest, should learn how to live (...)
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  38.  44
    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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  39.  25
    H. Tristram Engelhardt Jr (1994). Health Care Reform: A Study in Moral Malfeasance. Journal of Medicine and Philosophy 19 (5):501-516.
    Instead of benefitting from open meetings and public discussions, the Clintons drafted their health care plan in private and asked that it be accepted in haste. They advance an ideology that claims we can receive the best care for all without any increase in cost or rationing, and then they use "ethicists" to justify this ideology through a supposedly common morality. However, there is no such common morality. In the context of American pluralism, one must look to the actual consent (...)
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  40.  32
    H. Tristram Engelhardt Jr (1993). Personhood, Moral Strangers, and the Evil of Abortion: The Painful Experience of Post-Modernity. Journal of Medicine and Philosophy 18 (4):419-421.
    The epistemological and sociological consequences of post-modernity include the inability to show moral strangers, in terms they can see as binding, the moral wrongness of activities such as abortion. Such activities can be perceived as morally disordered within a content-full moral narrative, but not outside of the context it brings. Though one can salvage something of the Enlightenment project of justifying a morality that can bind moral strangers, one is left with moral and metaphysical views that can be recognized as (...)
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  41. Kenneth F. Schaffner & H. Tristram Engelhardt Jr (1998). Medicine, Philosophy Of. In Craig Edward (ed.), Encyclopedia of Philosophy. Routledge 264-269.
     
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  42. Arthur L. Caplan, H. Tristram Engelhardt & James J. McCartney (eds.) (1981). Concepts of Health and Disease: Interdisciplinary Perspectives. Addison-Wesley, Advanced Book Program/World Science Division.
     
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  43.  27
    H. Tristram Engelhardt (2003). The Bioethics Consultant: Giving Moral Advice in the Midst of Moral Controversy. [REVIEW] HEC Forum 15 (4):362-382.
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  44.  11
    H. Tristram Engelhardt (1990). Human Nature Technologically Revisited. Social Philosophy and Policy 8 (1):180.
    This essay is meant as a form of philosophical exorcism. The goal is to dispel the view that there are general secular grounds for holding human germline genetic engineering to be intrinsically wrong, a malum in se, or a morally culpable violation of human nature. The essay endorses the view that major obligations of prudence and care attend the development of this technology. However, these justifiable moral concerns can be seen more clearly when one has dispelled what must, from a (...)
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  45. 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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  46.  13
    H. Tristram Engelhardt (2011). The Culture Wars in Bioethics Revisited. Christian Bioethics 17 (1):1-8.
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  47.  18
    H. Tristram Engelhardt Jr (1977). Ontology and Ontogeny. The Monist 60 (1):16-28.
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  48.  31
    H. Tristram Engelhardt (1981). Medical Morality, the Nature of Medicine and Medical Knowledge. Theoretical Medicine and Bioethics 2 (1):3-3.
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  49.  26
    H. Tristram Engelhardt (1980). Ethical Issues in Diagnosis. Theoretical Medicine and Bioethics 1 (1):39-50.
    The ways in which ethical issues arise in making clinical judgments are briefly discussed. By showing the topography of the role of value judgments in medical diagnostics it is suggested why clinical medicine remains inextricably a value-infected science.
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  50.  18
    H. Tristram Engelhardt Jr (2010). Kant, Hegel, and Habermas. Review of Metaphysics 63 (4):871-903.
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