Search results for 'Mohamed Idaomar' (try it on Scholar)

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  1.  43
    Ahmed Aarab, Philippe Provençal & Mohamed Idaomar (2001). The Mode of Action of Venom According to Jabar;[Hdotu]I[Zdotu]. Arabic Sciences and Philosophy 11 (1):79-89.
  2.  1
    Shlomo Sela Abraham Ibn Ezra’S. (2001). Ahmed Aarab, Philippe Provençal and Mohamed Idaomar the Mode of Action of Venom According to J® Ωi 79. Arabic Sciences and Philosophy 11 (1).
  3.  4
    Golnaz Nazem & Badaruddin Mohamed (2015). Understanding Medical Tourists’ Perception of Private Hospital Service Quality in Penang Island. Asian Culture and History 8 (1):100.
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  4.  28
    Y. Rady Mohamed, L. Verheijde Joseph & S. Ali Muna (2009). Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences. HEC Forum 21 (2).
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  5.  18
    Jennifer Lapum, Neda Hamzavi, Katarina Veljkovic, Zubaida Mohamed, Adriana Pettinato, Sarabeth Silver & Elizabeth Taylor (2012). A Performative and Poetical Narrative of Critical Social Theory in Nursing Education: An Ending and Threshold of Social Justice. Nursing Philosophy 13 (1):27-45.
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  6.  7
    Najma Mohamed (2014). Islamic Education, Eco-Ethics and Community. Studies in Philosophy and Education 33 (3):315-328.
    Amid the growing coalescence between the religion and ecology movements, the voice of Muslims who care for the earth and its people is rising. While the Islamic position on the environment is not well-represented in the ecotheology discourse, it advances an environmental imaginary which shows how faith can be harnessed as a vehicle for social change. This article will draw upon doctoral research which synthesised the Islamic ecological ethic (eco-ethic) from sacred texts, traditions and contemporary thought, and illustrated how this (...)
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  7.  7
    Hunida E. Abdulhameed, Muhammad M. Hammami & Elbushra A. Hameed Mohamed (2011). Disclosure of Terminal Illness to Patients and Families: Diversity of Governing Codes in 14 Islamic Countries. Journal of Medical Ethics 37 (8):472-475.
  8.  7
    Kameshwari Pothukuchi, Rayman Mohamed & David A. Gebben (2008). Explaining Disparities in Food Safety Compliance by Food Stores: Does Community Matter? [REVIEW] Agriculture and Human Values 25 (3):319-332.
    This paper provides a conceptual framework to explain why disparities may exist in food safety code compliance by food stores in different neighborhoods. Explanations include market dynamics, community characteristics, retailer attributes, inspector characteristics, and enforcement approaches, and interactions among the factors. A preliminary and limited empirical test of some of these relationships in Detroit, Michigan shows a higher rate of food safety violations by stores in poorer neighborhoods and in neighborhoods with higher concentrations of African-American residents. Stores inspected by female (...)
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  9.  3
    Nahed M. Ali, Amira Gamal & Amr A. Mohamed (2012). A Pilot Study For Evaluating Egyptian Health Websites: Technical And Ethical Perspectives. Bangladesh Journal of Bioethics 1 (3).
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  10.  7
    Mary Oluga, Susan Kiragu, Mussa Mohamed & Shelina Walli (2010). 'Deceptive' Cultural Practices That Sabotage HIV/AIDS Education in Tanzania and Kenya. Journal of Moral Education 39 (3):365-380.
    In spite of numerous HIV/AIDS?prevention education efforts, the HIV infection rates in sub?Saharan Africa remain high. Exploring and understanding the reasons behind these infection rates is imperative in a bid to offer life skills and moral education that address the root causes of the pandemic. In a recent study concerning effective HIV/AIDS?prevention education, conducted in Tanzania and Kenya among teacher trainees and their tutors, the notion of mila potofu (defined by educators as ?deceptive? cultural practices) emerged as a key reason (...)
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  11.  6
    Feisal G. Mohamed (2004). Renaissance Thought on the Celestial Hierarchy: The Decline of a Tradition? Journal of the History of Ideas 65 (4):559-582.
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  12. Ali Mohamed (2008). Journalistic Ethics and Responsibility in Relation to Freedom of Expression : An Islamic Perspective. In Stephen J. A. Ward & Herman Wasserman (eds.), Media Ethics Beyond Borders: A Global Perspective. Heinemann 142--156.
  13.  2
    C. I. Edvard Smith, Tahmina C. Islam, Pekka T. Mattsson, Abdalla J. Mohamed, Beston F. Nore & Mauno Vihinen (2001). The Tec Family of Cytoplasmic Tyrosine Kinases: Mammalian Btk, Bmx, Itk, Tec, Txk and Homologs in Other Species. Bioessays 23 (5):436-446.
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  14.  1
    Mohd Salim Mohamed & Siti Nurani Mohd Noor (2015). Islamic Bioethical Deliberation on the Issue of Newborns with Disorders of Sex Development. Science and Engineering Ethics 21 (2):429-440.
    This article presents the Islamic bioethical deliberation on the issue of sex assignment surgery for infants with disorders of sex development or intersexed as a case study. The main objective of this study is to present a different approach in assessing a biomedical issue within the medium of the Maqasid al-Shari’ah. Within the framework of the maqasidic scheme of benefits and harms, any practice where benefits are substantial is considered permissible, while those promoting harms are prohibited. The concept of Maqasid (...)
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  15.  1
    Banafsheh M. Farahani, Gelareh Abooali & Badaruddin Mohamed (2012). George Town World Heritage Site: What We Have and What We Sell? Asian Culture and History 4 (2):p81.
    In the new era of technology, internet turns to be one of the main sources of information, since it is considered cheaper and easier to use. Hence in tourism, two main pull factors influencing potential tourist to visit a destination are recognized as nature and culture which a destination offers. The acceptance of culture as one of the important factors in tourists’ motivation, heritage sites become popular in many countries especially those which are nominated as world heritage sites. This paper (...)
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  16.  3
    Ali N. Mohamed (2009). The Chicago Tribune , Southern Blacks, and the Journalism Ethics of Joseph Medill in the 1870s and 1880s. Journal of Mass Media Ethics 24 (4):289-306.
    Joseph Medill's Chicago Tribune was an influential voice for civil rights and equality in the age of slavery. By 1883, however, when the Supreme Court struck down the Civil Rights Act of 1875, the Tribune 's commitment to its moral principles had been compromised. The paper abandoned its editorial support for equality in favor of shoring up the declining fortunes of the Republican Party in the post-Reconstruction era. A content analysis of Tribune news and editorial items on the civil rights (...)
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  17. Dato' Mustapa bin Mohamed (1998). Ethics for Profits, the Challenges Ahead. In Othman Alhabshi & Mustapha bin Hj Nik Hassan (eds.), Islam, Knowledge, and Ethics: A Pertinent Culture for Managing Organisations. Institute of Islamic Understanding Malaysia
     
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  18. A. D. Mohamed & D. Loewenthal (2009). Is It Possible to Ethically Research the Mental Health Needs of the Somali Communities in the UK. Journal of Ethics in Mental Health 4 (1):1-6.
     
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  19. Feisal G. Mohamed (2011). Milton and the Post-Secular Present: Ethics, Politics, Terrorism. Stanford University Press.
    "Not but by the spirit understood" : Milton's plain style and present-day Messianism -- Areopagitica and the ethics of reading -- Liberty before and after liberalism : Milton's politics and the post-secular state -- Samson, the peacemaker : enlightened slaughter in Samson Agonistes -- Can the suicide bomber speak?
     
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  20.  3
    Sean M. McIntyre (2008). Mohamed Atta on the Magic Mountain. Telos: Critical Theory of the Contemporary 2008 (144):39-51.
    What we know of Mohamed Atta has become paradigmatic for the new breed of Islamic neo-fundamentalist terrorists. Before coming to the United States to organize and prepare the attack on civilians in New York and Washington, Atta was a student of urban planning at the Technical University of Hamburg–Harburg, situated in a suburb of the notably liberal and tolerant German port city of Hamburg. It was there that the young Egyptian completed a Masters in Urban Planning with a thesis (...)
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  21.  2
    Montserrat Abumalham Mas (2002). Charfi, Mohamed. Islam y Libertad. El malentendido histórico. 'Ilu. Revista de Ciencias de Las Religiones 7:244.
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  22.  7
    Colin Austin (1987). Mohamed A. Gobara: Ὁωμικ Σ Ποιητ Σ Φιλ Μων. Doctoral Dissertation. Pp. Iii + 450. Ioannina: University Press, 1986. Paper. [REVIEW] The Classical Review 37 (02):300-301.
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  23.  4
    Alan Gewirth (1956). Book Review:De L'Etre a la Personne: Essai de Personalisme Realiste. Mohamed Aziz Lahbabi. [REVIEW] Ethics 67 (1):63-.
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  24.  1
    Valdemar Cadó (1984). BEDJAOUI, Mohamed, CAMARA, Helder, GARAUDY, Roger, KI-ZERBO, Joseph, MORIN, Lucien, PECCEI, Aurelio, SUYIN, Han, Éduquer au dialogue des civilisationsBEDJAOUI, Mohamed, CAMARA, Helder, GARAUDY, Roger, KI-ZERBO, Joseph, MORIN, Lucien, PECCEI, Aurelio, SUYIN, Han, Éduquer au dialogue des civilisations. Laval Théologique et Philosophique 40 (1):128-131.
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  25. To According (2008). Martin Forward and Mohamed Alam ISLAM. In Susan J. Armstrong & Richard George Botzler (eds.), The Animal Ethics Reader. Routledge 294.
     
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  26. Souleymane Bachir Diagne (2011). Bergson Postcolonial: L'Élan Vital Dans la Pensée de Léopold Sédar Senghor Et de Mohamed Iqbal. Cnrs.
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  27. Islamic Economics (2008). Mohamed Aslam haneef. In Edward Fullbrook (ed.), Pluralist Economics. Distributed in the Usa Exclusively by Palgrave Macmillan 228.
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  28. Abdou Filali-Ansari (2000). Can Modern Rationality Shape a New Religiosity? Mohamed Abed Jabri and the Paradox of Islam and Modernity. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris
     
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  29. Ronald L. Nettler (2000). Mohamed Talbi's Ideas on Islam and Politics: A Conception of Islam for the Modern World. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris
     
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  30.  14
    Mohamed Rady, Joseph Verheijde & Muna Ali (2009). Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences. [REVIEW] HEC Forum 21 (2):175-205.
    Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences Content Type Journal Article Pages 175-205 DOI 10.1007/s10730-009-9095-8 Authors Mohamed Y. Rady, Mayo Clinic Hospital in Phoenix 5777 East Mayo Boulevard Phoenix Arizona USA 85054 Joseph L. Verheijde, Mayo Clinic College of Medicine 5777 East Mayo Boulevard Phoenix Arizona USA 85054 Muna S. Ali, Arizona State University Phoenix Arizona USA Journal HEC Forum Online ISSN 1572-8498 Print ISSN 0956-2737 Journal Volume Volume 21 Journal Issue (...)
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  31.  1
    Mohamed Nachi (ed.) (2011). Les Figures du Compromis Dans les Sociétés Islamiques: Perspectives Historiques Et Socio-Anthropologiques. Karthala.
    Brigitte Foulon et Mohamed Nachi nous indiquent ainsi que le concept d'ikhtilâf (la possibilité de divergences d'opinions entre les autorités du droit religieux) fut très tôt admis comme légitime dans le sunnisme.
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  32. Miguel Asín Palacios & Eduardo Sanz Y. Escartín (1914). Abenmasarra y Su Escuela Origines de la Filosofía Hispano-Musulmana. Discursos Leido En El Acto de Su Recepción. Real Academia de Cencias Morales y Politicas.
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  33.  9
    Bryan Church, James C. Gaa, Sm Khalid Nainar & Mohamed M. Shehata (forthcoming). Experimental Evidence Relating to the Person-Situation Interactionist Model of Ethical Decision Making. Business Ethics Quarterly.
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  34.  74
    Mohamed M. Ahmed, Kun Young Chung & John W. Eichenseher (2003). Business Students' Perception of Ethics and Moral Judgment: A Cross-Cultural Study. [REVIEW] Journal of Business Ethics 43 (1-2):89 - 102.
    Business relations rely on shared perceptions of what is acceptable/expected norms of behavior. Immense expansion in transnational business made rudimentary consensus on acceptable business practices across cultural boundaries particularly important. Nonetheless, as more and more nations with different cultural and historical experiences interact in the global economy, the potential for misunderstandings based on different expectations is magnified. Such misunderstandings emerge in a growing literature on "improper" business practices – articulated from a narrow cultural perspective. This paper reports an ongoing research (...)
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  35.  6
    Mohamed Chelli & Yves Gendron (2013). Sustainability Ratings and the Disciplinary Power of the Ideology of Numbers. Journal of Business Ethics 112 (2):187-203.
    The main purpose of this paper is to better understand how sustainability rating agencies, through discourse, promote an “ideology of numbers” that ultimately aims to establish a regime of normalization governing social and environmental performance. Drawing on Thompson’s (Ideology and modern culture: Critical social theory in the era of mass communication, 1990 ) modes of operation of ideology, we examine the extent to which, and how, the ideology of numbers is reflected on websites and public documents published by a range (...)
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  36.  17
    Joseph L. Verheijde & Mohamed Y. Rady (2011). Justifying Physician-Assisted Death in Organ Donation. American Journal of Bioethics 11 (8):52-54.
    The American Journal of Bioethics, Volume 11, Issue 8, Page 52-54, August 2011.
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  37.  11
    Mohamed Y. Rady, Joan L. McGregor & Joseph L. Verheijde (2012). Mass Media Campaigns and Organ Donation: Managing Conflicting Messages and Interests. [REVIEW] Medicine, Health Care and Philosophy 15 (2):229-241.
    Mass media campaigns are widely and successfully used to change health decisions and behaviors for better or for worse in society. In the United States, media campaigns have been launched at local offices of the states’ department of motor vehicles to promote citizens’ willingness to organ donation and donor registration. We analyze interventional studies of multimedia communication campaigns to encourage organ-donor registration at local offices of states’ department of motor vehicles. The media campaigns include the use of multifaceted communication tools (...)
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  38.  1
    James C. Gaa, Bryan K. Church, Khalid Nainar & Mohamed Shehata (2005). Experimental Evidence Relating to the Person-Situation Interactionist Model of Ethical Decision Making. Business Ethics Quarterly 15 (3):2013-155.
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  39.  5
    Mohamed Arouri & Guillaume Pijourlet (forthcoming). CSR Performance and the Value of Cash Holdings: International Evidence. Journal of Business Ethics.
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  40.  29
    Mohamed Y. Rady & Joseph L. Verheijde (2013). Brain-Dead Patients Are Not Cadavers: The Need to Revise the Definition of Death in Muslim Communities. [REVIEW] HEC Forum 25 (1):25-45.
    The utilitarian construct of two alternative criteria of human death increases the supply of transplantable organs at the end of life. Neither the neurological criterion (heart-beating donation) nor the circulatory criterion (non-heart-beating donation) is grounded in scientific evidence but based on philosophical reasoning. A utilitarian death definition can have unintended consequences for dying Muslim patients: (1) the expedited process of determining death for retrieval of transplantable organs can lead to diagnostic errors, (2) the equivalence of brain death with human death (...)
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  41. Mohamed Elsamahi (2005). A Critique of Localized Realism. Philosophy of Science 72 (5):1350-1360.
    A Critique of Localized Realism Abstract In an attempt to avert Laudan’s pessimistic induction, Worrall and Psillos introduce a narrower version of scientific realism. According to this version, which can be referred to as “localized realism”, realists need not accept every component in a successful theory. They are supposed only to accept those components that led to the theory’s empirical success. Consequently, realists can avoid believing in dubious entities like the caloric and ether. This paper examines and critiques localized realism. (...)
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  42.  34
    Bryan Church, James C. Gaa, S. M. Khalid Nainar & Mohamed M. Shehata (2005). Experimental Evidence Relating to the Person-Situation Interactionist Model of Ethical Decision Making. Business Ethics Quarterly 15 (3):363-383.
    According to a widely credited model in the business ethics literature, ethical decisions are a function of two kinds of factors, personal(individual) and situational, and these factors interact with each other. According to a contrary view of decision making that is widely held in some areas of business research, individuals’ decisions about ethical issues (and subsequent actions) are purely a function of their self-interest.The laboratory experiment reported in this paper provides a test of the person-situation interactionist model, using the general (...)
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  43.  24
    Bertrand Venard & Mohamed Hanafi (2008). Organizational Isomorphism and Corruption in Financial Institutions: Empirical Research in Emerging Countries. [REVIEW] Journal of Business Ethics 81 (2):481 - 498.
    The globalizations of capital markets in the last 20 years has led to a historic degree of financial integration in the world. It is clear, however, that globalization is not conducive to a complete homogeneity of financial markets and institutions. Among others, one element of diversity is the importance of the impact of corruption in emerging countries. Corruption decreases the credibility of financial institutions and markets. Scandals and unethical behavior in financial institutions erode confidence in such firms. Relying on neoinstitutional (...)
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  44.  14
    Joseph L. Verheijde, Mohamed Y. Rady & Joan L. McGregor (2009). Brain Death, States of Impaired Consciousness, and Physician-Assisted Death for End-of-Life Organ Donation and Transplantation. Medicine, Health Care and Philosophy 12 (4):409-421.
    In 1968, the Harvard criteria equated irreversible coma and apnea with human death and later, the Uniform Determination of Death Act was enacted permitting organ procurement from heart-beating donors. Since then, clinical studies have defined a spectrum of states of impaired consciousness in human beings: coma, akinetic mutism, minimally conscious state, vegetative state and brain death. In this article, we argue against the validity of the Harvard criteria for equating brain death with human death. Brain death does not disrupt somatic (...)
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  45.  20
    Bruce Lincoln (2006). Holy Terrors: Thinking About Religion After September 11. University of Chicago Press.
    It is tempting to regard the perpetrators of the September 11th terrorist attacks as evil incarnate. But their motives, as Bruce Lincoln’s acclaimed Holy Terrors makes clear, were profoundly and intensely religious. Thus what we need after the events of 9/11, Lincoln argues, is greater clarity about what we take religion to be. Holy Terrors begins with a gripping dissection of the instruction manual given to each of the 9/11 hijackers. In their evocation of passages from the Quran, we learn (...)
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  46.  2
    Mohamed S. El Naschie (2015). From Kantian-Reinen Vernunft to the Real Dark Energy Density of the Cosmos Via the Measure Concentration of Convex Geometry in Quasi Banach Spacetime. Open Journal of Philosophy 5 (1):123-130.
  47. Mohamed Y. Rady & Joseph L. Verheijde (2015). The Determination of Quality of Life and Medical Futility in Disorders of Consciousness: Reinterpreting the Moral Code of Islam. American Journal of Bioethics 15 (1):14-16.
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  48.  7
    Mohamed Y. Rady & Joseph L. Verheijde (2014). The Moral Code in Islam and Organ Donation in Western Countries: Reinterpreting Religious Scriptures to Meet Utilitarian Medical Objectives. Philosophy, Ethics, and Humanities in Medicine 9 (1):11.
    End-of-life organ donation is controversial in Islam. The controversy stems from: scientifically flawed medical criteria of death determination; invasive perimortem procedures for preserving transplantable organs; and incomplete disclosure of information to consenting donors and families. Data from a survey of Muslims residing in Western countries have shown that the interpretation of religious scriptures and advice of faith leaders were major barriers to willingness for organ donation. Transplant advocates have proposed corrective interventions: reinterpreting religious scriptures, reeducating faith leaders, and utilizing media (...)
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  49.  7
    Mohamed S. El Naschie (2014). The Meta Energy of Dark Energy. Open Journal of Philosophy 4 (2):157-159.
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  50.  10
    Joseph L. Verheijde, Mohamed Y. Rady & Joan McGregor (2007). Recovery of Transplantable Organs After Cardiac or Circulatory Death: Transforming the Paradigm for the Ethics of Organ Donation. Philosophy, Ethics, and Humanities in Medicine 2 (1):8-.
    Organ donation after cardiac or circulatory death (DCD) has been introduced to increase the supply of transplantable organs. In this paper, we argue that the recovery of viable organs useful for transplantation in DCD is not compatible with the dead donor rule and we explain the consequential ethical and legal ramifications. We also outline serious deficiencies in the current consent process for DCD with respect to disclosure of necessary elements for voluntary informed decision making and respect for the donor's autonomy. (...)
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