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  1. Ahmet Bedir & Şahin Aksoy (2011). Brain Death Revisited: It is Not 'Complete Death' According to Islamic Sources. Journal of Medical Ethics 37 (5):290-294.
    Concepts, such as death, life and spirit cannot be known in their quintessential nature, but can be defined in accordance with their effects. In fact, those who think within the mode of pragmatism and Cartesian logic have ignored the metaphysical aspects of these terms. According to Islam, the entity that moves the body is named the soul. And the aliment of the soul is air. Cessation of breathing means leaving of the soul from the body. Those who agree on the (...)
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  2. Omar Elcioglu, Sahin Aksoy & Tarok Gandaz (2003). Children Rights And A Sample Study On Accidents In Children Groups Aged 0-5 Years Old In The Light Of Parents' Responsibilty In Turkey. [REVIEW] Eubios Journal of Asian and International Bioethics 13 (5):183-186.
    The most frequent reasons of the accidents seen at children at the ages of 0-5 who have a right to be cared and protected are negligence and carelessness. In this study, judicial cases compiled from children between 0-5 years of age, who had been injured due to severe family negligence and were referred to the Osmangazi University Training, Practice and Research Hospital between the dates of September 1999 and March 2001, were examined. 40 of 113 cases were due to poisoning (...)
     
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  3. Sahin Aksoy & Ali Tenik (2002). The 'Four Principles of Bioethics' as Found in 13 Th Century Muslim Scholar Mawlana's Teachings. BMC Medical Ethics 3 (1):1-7.
    Background There have been different ethical approaches to the issues in the history of philosophy. Two American philosophers Beachump and Childress formulated some ethical principles namely 'respect to autonomy', 'justice', 'beneficence' and 'non-maleficence'. These 'Four Principles' were presented by the authors as universal and applicable to any culture and society. Mawlana, a great figure in Sufi tradition, had written many books which not only guide people how to worship God to be close to Him, but also advise people how to (...)
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  4. Sahin Aksoy (2001). A Critical Approach to the Current Understanding of Islamic Scholars on Using Cadaver Organs Without Prior Permission. Bioethics 15 (5-6):461-472.
  5. Sahin Aksoy (2001). Antenatal Screening and its Possible Meaning From Unborn Baby's Perspective. BMC Medical Ethics 2 (1):1-11.
    In recent decades antenatal screening has become one of the most routine procedure of pregnancy-follow up and the subject of hot debate in bioethics circles. In this paper the rationale behind doing antenatal screening and the actual and potential problems that it may cause will be discussed. The paper will examine the issue from the point of wiew of parents, health care professionals and, most importantly, the child-to-be. It will show how unthoughtfully antenatal screening is performed and how pregnancy is (...)
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  6. Sahin Aksoy (2000). Can Euthanasia Be Part of ‘Good-Doctoring? Eubios Journal of Asian and International Bioethics 10 (5):152-153.
    Euthanasia is a popular subject that health care professionals, lawyers and theologians has dealt with for a long time. While it was an extreme and exceptional case to support and argue in favour of euthanasia among health care professionals and lay public, it becomes more and more common to see supporters of this act especially among health care professionals.In this article euthanasia is examined from different perspectives, and tried to draw a conclusion that may be helpful to clarify our thinking (...)
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  7. Sahin Aksoy (1998). Can Islamic Texts Help To Resolve The Problem Of The Moral Status Of The Prenate? Eubios Journal of Asian and International Bioethics 8 (3):76-79.
     
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  8. Sahin Aksoy (1997). Abortion: The Destruction of Life. Eubios Journal of Asian and International Bioethics 7 (2):53-54.
     
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  9. Sahin Aksoy (1997). Personhood: A Matter Of Moral Decisions. Eubios Journal of Asian and International Bioethics 7 (1):3-4.
     
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  10. Sahin Aksoy (1997). To Value Life And Existence. Eubios Journal of Asian and International Bioethics 7 (4):102-104.
     
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