Search results for 'stem cell research' (try it on Scholar)

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  1. Elizabeth Harman (2007). How is the Ethics of Stem Cell Research Different From the Ethics of Abortion? Metaphilosophy 38 (2-3):207–225.score: 720.0
    It seems that if abortion is permissible, then stem cell research must be as well: it involves the death of a less significant thing (an embryo rather than a fetus) for a greater good (lives saved rather than nine months of physical imposition avoided). However, I argue in this essay that this natural thought is mistaken. In particular, on the assumption that embryos and fetuses have the full moral status of persons, abortion is permissible but one form (...)
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  2. David A. Jensen (2008). Abortion, Embryonic Stem Cell Research, and Waste. Theoretical Medicine and Bioethics 29 (1):27-41.score: 720.0
    Can one consistently deny the permissibility of abortion while endorsing the killing of human embryos for the sake of stem cell research? The question is not trivial; for even if one accepts that abortion is prima facie wrong in all cases, there are significant differences with many of the embryos used for stem cell research from those involved in abortion—most prominently, many have been abandoned in vitro, and appear to have no reasonably likely meaningful (...)
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  3. Aaron Rizzieri (2012). Stem Cell Research on Embryonic Persons Is Just. Journal of Bioethical Inquiry (Browse Results) 9 (2):195-203.score: 720.0
    Abstract I argue that embryonic stem cell research is fair to the embryo, even on the assumption that the embryo has attained full personhood and an attendant right to life at conception. This is because the only feasible alternatives open to the embryo are to exist briefly in an unconscious state and be killed or to not exist at all. Hence, one is neither depriving the embryo of an enduring life it would otherwise have had nor is (...)
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  4. John F. Kilner (2009). An Inclusive Ethics for the Twenty-First Century: Implications for Stem Cell Research. Journal of Religious Ethics 37 (4):683-722.score: 720.0
    An important contribution of Christian ethics in the pluralistic world of the twenty-first century is to emphasize inclusivity. Rather than promoting the interests of certain groups at the expense of the most vulnerable, society does well to prioritize ways forward that benefit all. For stem cell research, inclusivity entails benefiting or at least protecting the beneficiaries of treatment, the sources of materials, and the subjects of research. Adult stem cells are already benefiting many ill patients (...)
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  5. Hossam E. Fadel (2012). Developments in Stem Cell Research and Therapeutic Cloning: Islamic Ethical Positions, a Review. Bioethics 26 (3):128-135.score: 720.0
    Stem cell research is very promising. The use of human embryos has been confronted with objections based on ethical and religious positions. The recent production of reprogrammed adult (induced pluripotent) cells does not – in the opinion of scientists – reduce the need to continue human embryonic stem cell research. So the debate continues.Islam always encouraged scientific research, particularly research directed toward finding cures for human disease. Based on the expectation of potential (...)
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  6. Phillip Montague (2011). Stem Cell Research and the Problem of Embryonic Identity. Journal of Ethics 15 (4):307-319.score: 720.0
    A basic component of moral objections to embryonic stem cell research is the claim that human embryos have the same moral status as typical adult human beings. There is no reason to accept this claim, however, unless adult humans once existed as embryos—that is, unless the developmental history of adult humans contains embryos to which the adults are numerically identical. The purpose of this paper is to argue that there are no such identities, and hence that no (...)
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  7. Tamra Lysaght & Alastair V. Campbell (2013). Broadening the Scope of Debates Around Stem Cell Research. Bioethics 27 (5):251-256.score: 720.0
    Over the last decade, stem cell research has generated an enormous amount of public, political and bioethical debate. These debates have overwhelmingly tended to focus on two moral issues: the moral status of human embryos and the duty to care for the sick and vulnerable. This preoccupation, especially on the question of moral status, has not only dichotomized the debate around two fundamentally incommensurable positions, it has come at the cost of other important issues largely being ignored. (...)
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  8. Carolyn Mcleod & Françoise Baylis (2007). Donating Fresh Versus Frozen Embryos to Stem Cell Research: In Whose Interests? Bioethics 21 (9):465–477.score: 720.0
    Some stem cell researchers believe that it is easier to derive human embryonic stem cells from fresh rather than frozen embryos and they have had in vitro fertilization (IVF) clinicians invite their infertility patients to donate their fresh embryos for research use. These embryos include those that are deemed 'suitable for transfer' (i.e. to the woman's uterus) and those deemed unsuitable in this regard. This paper focuses on fresh embryos deemed suitable for transfer - hereafter 'fresh (...)
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  9. Nabeel Manzar, Bushra Manzar, Nuzhat Hussain, M. Fawwad Ahmed Hussain & Sajjad Raza (2013). The Ethical Dilemma of Embryonic Stem Cell Research. Science and Engineering Ethics 19 (1):97-106.score: 720.0
    To determine the knowledge, attitude, and ethical concerns of medical students and graduates with regard to Embryonic Stem Cell (ESC) research. This questionnaire based descriptive study was conducted at the Civil Hospital Karachi (CHK), Pakistan from February to July 2008. A well structured questionnaire was administered to medical students and graduate doctors, which included their demographic profile as well as questions in line with the study objective. Informed consent was taken and full confidentiality was assured to the (...)
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  10. Fuat S. Oduncu (2003). Stem Cell Research in Germany: Ethics of Healing Vs. Human Dignity. [REVIEW] Medicine, Health Care and Philosophy 6 (1):5-16.score: 720.0
    On 25 April 2002, the German Parliament has passed a strict new law referring to stem cell research. This law took effect on July 1, 2002. The so-called embryonic Stem Cell Act ( Stammzellgesetz — StZG ) permits the import of embryonic stem (ES) cells isolated from surplus IvF-embryos for research reasons. The production itself of ES cells from human blastocysts has been prohibited by the German Embryo Protection Act of 1990, with the (...)
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  11. Florencia Luna & Arleen Salles (2010). On Moral Incoherence and Hidden Battles: Stem Cell Research in Argentina. Developing World Bioethics 10 (3):120-128.score: 720.0
    In this article, the authors focus on Argentina's activity in the developing field of regenerative medicine, specifically stem cell research. They take as a starting point a recent article by Shawn Harmon (published in this journal) who argues that attempts to regulate the practice in Argentina are morally incoherent. The authors try to show first, that there is no such ‘attempt to legislate’ on stem cell research in Argentina and this is due to a (...)
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  12. Zubin Master & G. K. D. Crozier (2012). The Ethics of Moral Compromise for Stem Cell Research Policy. Health Care Analysis 20 (1):50-65.score: 720.0
    In the US, stem cell research is at a moral impasse—many see this research as ethically mandated due to its potential for ameliorating major diseases, while others see this research as ethically impermissible because it typically involves the destruction of embryos and use of ova from women. Because their creation does not require embryos or ova, induced pluripotent stem cells offer the most promising path for addressing the main ethical objections to stem (...) research; however, this technology is still in development. In order for scientists to advance induced pluripotent stem cell research to a point of translational readiness, they must continue to use ova and embryos in the interim. How then are we to ethically move forward with stem cell research? We argue that there is personal integrity and value in adopting a ‘moral compromise’ as a means for moving past the moral impasse in stem cell research. In a moral compromise, each party concedes part of their desired outcome in order to engage in a process that respects the values and desires of all parties equitably. Whereas some contend that moral compromise in stem cell research necessarily involves self-contradiction or loss of personal integrity, we argue that in the US context, stem cell research satisfies many of the key pre-conditions of an effective moral compromise. To illustrate our point, we offer a model solution wherein eggs and embryos are temporarily used until non-egg and non-embryonic sources of pluripotent stem cells are developed to a state of translational readiness. (shrink)
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  13. 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.score: 720.0
    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 (...)
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  14. Katherine Carroll & Catherine Waldby (2012). Informed Consent and Fresh Egg Donation for Stem Cell Research. Journal of Bioethical Inquiry 9 (1):29-39.score: 720.0
    This article develops a model of informed consent for fresh oöcyte donation for stem cell research, during in vitro fertilisation (IVF), by building on the importance of patients’ embodied experience. Informed consent typically focuses on the disclosure of material information. Yet this approach does not incorporate the embodied knowledge that patients acquire through lived experience. Drawing on interview data from 35 patients and health professionals in an IVF clinic in Australia, our study demonstrates the uncertainty of IVF (...)
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  15. Norman K. Swazo (2010). “Just One Animal Among Many?” Existential Phenomenology, Ethics, and Stem Cell Research. Theoretical Medicine and Bioethics 31 (3):197-224.score: 720.0
    Stem cell research and associated or derivative biotechnologies are proceeding at a pace that has left bioethics behind as a discipline that is more or less reactionary to their developments. Further, much of the available ethical deliberation remains determined by the conceptual framework of late modern metaphysics and the correlative ethical theories of utilitarianism and deontology. Lacking, to any meaningful extent, is a sustained engagement with ontological and epistemological critiques, such as with “postmodern” thinking like that of (...)
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  16. Mark Brown (2013). No Ethical Bypass of Moral Status in Stem Cell Research. Bioethics 27 (1):12-19.score: 717.0
    Recent advances in reprogramming technology do not bypass the ethical challenge of embryo sacrifice. Induced pluripotent stem cell (iPS) research has been and almost certainly will continue to be conducted within the context of embryo sacrifice. If human embryos have moral status as human beings, then participation in iPS research renders one morally complicit in their destruction; if human embryos have moral status as mere precursors of human beings, then advocacy of iPS research policy that (...)
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  17. Andrew Fenton & Frederic Gilbert (2011). On the Use of Animals in Emergent Embryonic Stem Cell Research for Spinal Cord Injuries. Journal of Animal Ethics 1 (1):37-45.score: 646.0
    In early 2009, President Obama overturned the ban on federal funding for research involving the derivation of human embryonic stem cells (hESC). The Food and Drug Administration (FDA) also approved Geron’s first-in-human hESC trial for spinal cord injury (SCI) patients. We anticipate an increase in both research in the United States to derive hESC and applications to the FDA for approval of clinical trials involving transplantation of hESCs. An increase of such clinical trials will require a concomitant (...)
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  18. Jackie Scully, Erica Haimes, Anika Mitzkat, Rouven Porz & Christoph Rehmann-Sutter (2012). Donating Embryos to Stem Cell Research. Journal of Bioethical Inquiry 9 (1):19-28.score: 646.0
    This paper is based on linked qualitative studies of the donation of human embryos to stem cell research carried out in the United Kingdom, Switzerland, and China. All three studies used semi-structured interview protocols to allow an in-depth examination of donors’ and non-donors’ rationales for their donation decisions, with the aim of gaining information on contextual and other factors that play a role in donor decisions and identifying how these relate to factors that are more usually included (...)
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  19. Erica Haimes & Ken Taylor (2011). The Contributions of Empirical Evidence to Socio-Ethical Debates on Fresh Embryo Donation for Human Embryonic Stem Cell Research. Bioethics 25 (6):334-341.score: 643.0
    This article is a response to McLeod and Baylis (2007) who speculate on the dangers of requesting fresh ‘spare’ embryos from IVF patients for human embryonic stem cell (hESC) research, particularly when those embryos are good enough to be transferred back to the woman. They argue that these embryos should be frozen instead. We explore what is meant by ‘spare’ embryos. We then provide empirical evidence, from a study of embryo donation and of embryo donors' views, to (...)
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  20. Alan Cribb, Steven Wainwright, Clare Williams, Bobbie Farsides & Mike Michael (2008). Towards the Applied: The Construction of Ethical Positions in Stem Cell Translational Research. [REVIEW] Medicine, Health Care and Philosophy 11 (3):351-361.score: 631.0
    This paper aims to make an empirically informed analytical contribution to the development of a more socially embedded bioethics. Drawing upon 10 interviews with cutting edge stem cell researchers (5 scientists and 5 clinicians) it explores and illustrates the ways in which the role positions of translational researchers are shaped by the ‘normative structures’ of science and medicine respectively and in combination. The empirical data is used to illuminate three overlapping themes of ethical relevance: what matters in (...) cell research, experimental treatment, and responsible claim making (as contrasted with ‘hype’. Finally, we suggest that this kind of ‘descriptive’ ethical analysis has potential relevance for understanding other substantive areas of stem cell ethics in practice, and we briefly consider the questions our analysis raises about role positions and ethical agency, and the implications for bioethics as a field of scholarship. (shrink)
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  21. Don Marquis (2007). The Moral-Principle Objection to Human Embryonic Stem Cell Research. Metaphilosophy 38 (2-3):190–206.score: 630.0
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  22. Bertha Alvarez Manninen (2007). Respecting Human Embryos Within Stem Cell Research: Seeking Harmony. Metaphilosophy 38 (2-3):226–244.score: 630.0
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  23. Katrien Devolder & Christopher M. Ward (2007). Rescuing Human Embryonic Stem Cell Research: The Possibility of Embryo Reconstitution After Stem Cell Derivation. Metaphilosophy 38 (2-3):245–263.score: 630.0
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  24. Kevin Elliott (2007). An Ironic Reductio for a 'Pro-Life' Argument:1 Hurlbut's Proposal for Stem Cell Research. Bioethics 21 (2):98–110.score: 630.0
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  25. Bertha Alvarez Manninen (2007). Respecting Human Embryos Within Stem Cell Research: Seeking Harmony. Metaphilosophy 38 (2-3):226-244.score: 630.0
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  26. Bjørn K. Myskja (2009). Rationality and Religion in the Public Debate on Embryo Stem Cell Research and Prenatal Diagnostics. Medicine, Health Care and Philosophy 12 (2):213-224.score: 624.0
    Jürgen Habermas has argued that religious views form a legitimate background for contributions to an open public debate, and that religion plays a particular role in formulating moral intuitions. Translating religious arguments into “generally accessible language” (Habermas, Eur J Philos 14(1):1–25, 2006) to enable them to play a role in political decisions is a common task for religious and non-religious citizens. The article discusses Habermas’ view, questioning the particular role of religion, but accepting the significance of including such counter-voices to (...)
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  27. Frederic Bretzner, Frederic Gilbert, Françoise Baylis & Robert M. Brownstone (2011). Target Populations for First-In-Human Embryonic Stem Cell Research in Spinal Cord Injury. Cell Stem Cell 8 (5):468-475.score: 585.0
    Geron recently announced that it had begun enrolling patients in the world's first-in-human clinical trial involving cells derived from human embryonic stem cells (hESCs). This trial raises important questions regarding the future of hESC-based therapies, especially in spinal cord injury (SCI) patients. We address some safety and efficacy concerns with this research, as well as the ethics of fair subject selection. We consider other populations that might be better for this research: chronic complete SCI patients for a (...)
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  28. Philip J. Nickel (2008). Ethical Issues in Human Embryonic Stem Cell Research. In Kristen Renwick Monroe, Ronald B. Miller & Jerome Tobis (eds.), Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical & Political Issues. University of California Press.score: 582.0
    As a moral philosopher, the perspective I will take in this chapter is one of argumentation and informed judgment about two main questions: whether individuals should ever choose to conduct human embryonic stem cell research, and whether the law should permit this type of research. I will also touch upon a secondary question, that of whether the government ought to pay for this type of research. I will discuss some of the main arguments at stake, (...)
     
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  29. Jeff Mcmahan (2007). Killing Embryos for Stem Cell Research. Metaphilosophy 38 (2-3):170–189.score: 580.0
    The main objection to human embryonic stem cell research is that it involves killing human embryos, which are essentially beings of the same sort that you and I are. This objection presupposes that we once existed as early embryos and that we had the same moral status then that we have now. This essay challenges both those presuppositions, but focuses primarily on the first. I argue first that these presuppositions are incompatible with widely accepted beliefs about both (...)
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  30. Françoise Baylis (2009). For Love or Money? The Saga of Korean Women Who Provided Eggs for Embryonic Stem Cell Research. Theoretical Medicine and Bioethics 30 (5):385-396.score: 580.0
    In 2004 and 2005, Woo-Suk Hwang achieved international stardom with publications in Science reporting on successful research involving the creation of stem cells from cloned human embryos. The wonder and success all began to unravel, however, when serious ethical concerns were raised about the source of the eggs for this research. When the egg scandal had completely unfolded, it turned out that many of the women who provided eggs for stem cell research had not (...)
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  31. Patrick L. Taylor (2005). The Gap Between Law and Ethics in Human Embryonic Stem Cell Research: Overcoming the Effect of U.S. Federal Policy on Research Advances and Public Benefit. Science and Engineering Ethics 11 (4):589-616.score: 580.0
    Key ethical issues arise in association with the conduct of stem cell research by research institutions in the United States. These ethical issues, summarized in detail, receive no adequate translation into federal laws or regulations, also described in this article. U.S. Federal policy takes a passive approach to these ethical issues, translating them simply into limitations on taxpayer funding, and foregoes scientific and ethical leadership while protecting intellectual property interests through a laissez faire approach to (...) cell patents and licenses. Those patents and licenses, far from being scientifically and ethically neutral in effect, virtually prohibit commercially sponsored research that could otherwise be a realistic alternative to the federal funding gap. The lack of federal funding and related data-sharing principles, combined with the effect of U.S. patent policy, the lack of key agency guidance, and the proliferation of divergent state laws arising from the lack of Federal leadership, significantly impede ethical stem cell research in the United States, without coherently supporting any consensus ethical vision. Research institutions must themselves implement steps, described in the article, to integrate addressing ethical review with the many legal compliance issues U.S. federal and state laws create. (shrink)
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  32. Tamra Lysaght, John Little & Ian Kerridge (2011). Marginalizing Experience: A Critical Analysis of Public Discourse Surrounding Stem Cell Research in Australia (2005–6). [REVIEW] Journal of Bioethical Inquiry 8 (2):191-202.score: 580.0
    Over the past decade, stem cell science has generated considerable public and political debate. These debates tend to focus on issues concerning the protection of nascent human life and the need to generate medical and therapeutic treatments for the sick and vulnerable. The framing of the public debate around these issues not only dichotomises and oversimplifies the issues at stake, but tends to marginalise certain types of voices, such as the women who donate their eggs and/or embryos to (...)
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  33. Mark Moller (2009). Human Embryonic Stem Cell Research and the Discarded Embryo Argument. Theoretical Medicine and Bioethics 30 (2):131-145.score: 577.0
    Many who believe that human embryos have moral status are convinced that their use in human embryonic stem cell (hESC) research can be morally justified as long as they are discarded embryos left over from fertility treatments. This is one reason why this view about discarded embryos has played such a prominent role in the debate over publicly funding hESC research in the United States and other countries. Many believe that this view offers the best chance (...)
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  34. Matthew Herder (2006). Proliferating Patent Problems with Human Embryonic Stem Cell Research? Journal of Bioethical Inquiry 3 (1-2):69-79.score: 577.0
    The scientific challenges and ethical controversies facing human embryonic stem cell (hESC) research continue to command attention. The issues posed by patenting hESC technologies have, however, largely failed to penetrate the discourse, much less result in political action. This paper examines U.S. and European patent systems, illustrating discrepancies in the patentability of hESC technologies and identifying potential negative consequences associated with efforts to make available hESC research tools for basic research purposes while at same time (...)
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  35. Ruth R. Faden, Liza Dawson, Alison S. Bateman‐House, Dawn Mueller Agnew, Hilary Bok, Dan W. Brock, Aravinda Chakravarti, Xiao‐Jiang Gao, Mark Greene, John A. Hansen, Patricia A. King, Stephen J. O'Brien, David H. Sachs, Kathryn E. Schill, Andrew Siegel, Davor Solter, Sonia M. Suter, Catherine M. Verfaillie, Leroy B. Walters & John D. Gearhart (2003). Public Stem Cell Banks: Considerations of Justice in Stem Cell Research and Therapy. Hastings Center Report 33 (6):13-27.score: 576.0
    If stem cell-based therapies are developed, we will likely confront a difficult problem of justice: for biological reasons alone, the new therapies might benefit only a limited range of patients. In fact, they might benefit primarily white Americans, thereby exacerbating long-standing differences in health and health care.
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  36. John Harris, Lisa Bortolotti & Louise Irving (2005). An Ethical Framework for Stem Cell Research in the European Union. Health Care Analysis 13 (3):157-162.score: 566.0
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  37. Lisa Bortolotti & John Harris (2005). Stem Cell Research, Personhood and Sentience. Reproductive Biomedicine Online 10:68-75.score: 558.0
    In this paper the permissibility of stem cell research on early human embryos is defended. It is argued that, in order to have moral status, an individual must have an interest in its own wellbeing. Sentience is a prerequisite for having an interest in avoiding pain, and personhood is a prerequisite for having an interest in the continuation of one's own existence. Early human embryos are not sentient and therefore they are not recipients of direct moral consideration. (...)
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  38. Mircea Leabu (2012). Christianity and Bioethics. Seeking Arguments for Stem Cell Research in Genesis. Journal for the Study of Religions and Ideologies 11 (31):72-87.score: 558.0
    Many Christian scholars, if not all of them, consider Genesis to be foundational texts of the Bible and the spring for all the other doctrines of the Scripture. Therefore, I'm considering the attempt to search and find arguments for cell therapy ethical issues in the fundamental text of Genesis as a challenging and educative task. Moreover, this could be the first step in analyzing the relationships between Christian religions and bioethics, in terms of finding reasonable decisions for ethical challenges, (...)
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  39. Constantinos Deltas, Helenē Kalokairinou & Sabine Rogge (eds.) (2006). Progress in Science and the Danger of Hubris: Genetics, Transplantation, Stem Cell Research: Proceedings of the First International Conference on Medical Ethics, Nicosia, 24-26 September 2004. [REVIEW] Waxmann.score: 556.0
    Introduction The present volume contains the proceedings of the First International Conference on Medical Ethics which took place in Nicosia, from the 24th ...
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  40. Anders Persson, Sven Hemlin & Stellan Welin (2007). Profitable Exchanges for Scientists: The Case of Swedish Human Embryonic Stem Cell Research. [REVIEW] Health Care Analysis 15 (4):291-304.score: 555.0
    In this article two inter-related issues concerning the ongoing commercialisation of biomedical research are analyzed. One aim is to explain how scientists and clinicians at Swedish public institutions can make profits, both commercially and scientifically, by controlling rare human biological material, like embryos and embryonic stem cell lines. This control in no way presupposes legal ownership or other property rights as an initial condition. We show how ethically sensitive material (embryos and stem cell lines) have (...)
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  41. Howard J. Curzer (2004). The Ethics of Embryonic Stem Cell Research. Journal of Medicine and Philosophy 29 (5):533 – 562.score: 540.0
    In this article I rebut conservative objections to five phases of embryonic stem cell research. I argue that researchers using existing embryonic stem cell lines are not complicit in the past destruction of embryos because beneficiaries of immoral acts are not necessary morally tainted. Second, such researchers do not encourage the destruction of additional embryos because fertility clinics presently destroy more spare embryos than researchers need. Third, actually harvesting stem cells from slated-to-be-discarded embryos is (...)
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  42. Mark T. Brown (2009). Moral Complicity in Induced Pluripotent Stem Cell Research. Kennedy Institute of Ethics Journal 19 (1):pp. 1-22.score: 540.0
    Direct reprogramming of human skin cells makes available a source of pluripotent stem cells without the perceived evil of embryo destruction, but the advent of such a powerful biotechnology entangles stem cell research in other forms of moral complicity. Induced pluripotent stem cell (iPSC) research had its origins in human embryonic stem cell research and the projected biomedical applications of iPS cells almost certainly will require more embryonic stem (...) research. Policies that inhibit iPSC research in order to avoid moral complicity are themselves complicit in preventable harms to patients. Moral complicity may be unavoidable, but a Blue Ribbon Panel charged with assessing the need for additional embryonic stem cell lines may ease a transition from embryonic stem cell research to clinical applications of iPS cells. (shrink)
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  43. John A. Robertson (1999). Ethics and Policy in Embryonic Stem Cell Research. Kennedy Institute of Ethics Journal 9 (2):109-136.score: 540.0
    : Embryonic stem cells, which have the potential to save many lives, must be recovered from aborted fetuses or live embryos. Although tissue from aborted fetuses can be used without moral complicity in the underlying abortion, obtaining stem cells from embryos necessarily kills them, thus raising difficult questions about the use of embryonic human material to save others. This article draws on previous controversies over embryo research and distinctions between intrinsic and symbolic moral status to analyze these (...)
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  44. Richard M. Doerflinger (1999). The Ethics of Funding Embryonic Stem Cell Research: A Catholic Viewpoint. Kennedy Institute of Ethics Journal 9 (2):137-150.score: 540.0
    : Stem cell research that requires the destruction of human embryos is incompatible with Catholic moral principles, and with any ethic that gives serious weight to the moral status of the human embryo. Moreover, because there are promising and morally acceptable alternative approaches to the repair and regeneration of human tissues, and because treatments that rely on destruction of human embryos would be morally offensive to many patients, embryonic stem cell research may play a (...)
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  45. Fatima Agha Al-Hayani (2008). Muslim Perspectives on Stem Cell Research and Cloning. Zygon 43 (4):783-795.score: 540.0
    In Islam, the acquisition of knowledge is a form of worship. But human achievement must be exercised in conformity with God's will. Warnings against feelings of superiority often are coupled with the command to remain within the confines of God's laws and limits. Because of the fear of arrogance and disregard of the balance created by God, any new knowledge or discovery must be applied with careful consideration to maintaining balance in the creation. Knowledge must be applied to ascertain equity (...)
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  46. Rebecca Dresser (2010). Stem Cell Research as Innovation: Expanding the Ethical and Policy Conversation. Journal of Law, Medicine and Ethics 38 (2):332-341.score: 540.0
    Research using human embryonic stem cells raises an array of complex ethical issues, including, but by no means limited to, the moral status of developing human life. Unfortunately much of the public discussion fails to take into account this complexity. Advocacy for liberal and conservative positions on human embryonic stem cell research can be simplistic and misleading. Ethical concepts such as truth-telling, scientific integrity, and social justice should be part of the debate over federal support (...)
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  47. Nikolaus Knoepffler (2004). Stem Cell Research: An Ethical Evaluation of Policy Options. Kennedy Institute of Ethics Journal 14 (1):55-74.score: 540.0
    : In February 2004, South Korean researchers became the first in the world to successfully harvest stem cells and establish a stem cell line from a cloned human embryo. This is just one of eight possible policy options concerning human embryonic stem cell research. In practice, every kind of stem cell research can be done in one country or another. This paper evaluates the eight policy options concerning human embryonic stem (...)
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  48. Heather Widdows (2009). Border Disputes Across Bodies: Exploitation in Trafficking for Prostitution and Egg Sale for Stem Cell Research. Ijfab 2 (1):5--24.score: 540.0
    In recent decades, debates about exploitation have tended to be subsumed by debates about choice and autonomy. This phenomenon has affected international feminism adversely, creating polarized debates over such issues as prostitution. Equally grave is the more recent tendency, even among some feminists, to assume that a woman's free choice to accept payment for egg ``donation'' in somatic cell nuclear transfer stem cell research absolves researchers of any charge of exploitation or abuse of research subjects. (...)
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  49. Glenn McGee & Arthur L. Caplan (1999). The Ethics and Politics of Small Sacrifices in Stem Cell Research. Kennedy Institute of Ethics Journal 9 (2):151-158.score: 540.0
    : Pluripotent human stem cell research may offer new treatments for hundreds of diseases, but opponents of this research argue that such therapy comes attached to a Faustian bargain: cures at the cost of the destruction of many frozen embryos. The National Bioethics Advisory Commission (NBAC), government officials, and many scholars of bioethics, including, in these pages, John Robertson, have not offered an adequate response to ethical objections to stem cell research. Instead of (...)
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  50. Gene H. Outka (2002). The Ethics of Human Stem Cell Research. Kennedy Institute of Ethics Journal 12 (2):175-213.score: 540.0
    : The medical and clinical promise of stem cell research is widely heralded, but moral judgments about it collide. This article takes general stock of such judgments and offers one specific resolution. It canvasses a spectrum of value judgments on sources, complicity, adult stem cells, and public and private contexts. It then examines how debates about abortion and stem cell research converge and diverge. Finally, it proposes to extend the principle of "nothing is (...)
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