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Liquid Life: Abortion and Buddhism in Japan

Princeton University Press (1994)

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  1. The Decision-Making Process for the Fate of Frozen Embryos by Japanese Infertile Women: A Qualitative Study. [REVIEW]Shizuko Takahashi, Misao Fujita, Akihisa Fujimoto, Toshihiro Fujiwara, Tetsu Yano, Osamu Tsutsumi, Yuji Taketani & Akira Akabayashi - 2012 - BMC Medical Ethics 13 (1):9-.
    BackgroundPrevious studies have found that the decision-making process for stored unused frozen embryos involves much emotional burden influenced by socio-cultural factors. This study aims to ascertain how Japanese patients make a decision on the fate of their frozen embryos: whether to continue storage discard or donate to research.MethodsTen Japanese women who continued storage, 5 who discarded and 16 who donated to research were recruited from our infertility clinic. Tape-recorded interviews were transcribed and analyzed for emergent themes.ResultsA model of patients’ decision-making (...)
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  • A Confucian Perspective on Abortion.Philip J. Ivanhoe - 2010 - Dao: A Journal of Comparative Philosophy 9 (1):37-51.
    This essay seeks to introduce representative beliefs, attitudes, policies, and practices from the Confucian tradition concerning the ethical aspects of abortion and bring these into productive engagement with some of the best and most influential philosophical accounts of abortion available in contemporary Anglo-American philosophy. The essay begins with a discussion of the ethical dimensions of abortion and a critical review of two of the best and most influential contemporary Western accounts; it then moves on to describe and discuss an alternative (...)
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  • Multiculturalism and Asian Bioethics: Cultural War or Creative Dialogue? [REVIEW]Jing-Bao Nie & Alastair V. Campbell - 2007 - Journal of Bioethical Inquiry 4 (3):163-167.
  • Finding a Place for Jizō: A Study of Jizō Statuary in the Buddhist Temples of Sendai.Alīse Eishō Donnere - 2019 - Japanese Journal of Religious Studies 46 (2).
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  • Jizo: Healing Rituals and Women in Japan.Milla Micka Moto-Sanchez - 2016 - Japanese Journal of Religious Studies 43 (2):307-331.
  • Good and Well: The Case for Secular Buddhist Ethics.Paul Verhaeghen - 2015 - Contemporary Buddhism 16 (1):43-54.
    This paper examines the viability, in principle, of a secular Buddhist ethics, aimed at Buddhists, in the absence of the traditional, non-secular motivators of the laws of karma and the doctrine of rebirth. I argue that Buddhist ethics can be construed either as a consequentialist or virtue ethics, with anattā or suññatā as grounding metaphysical ideas, neither of which presupposes a belief in either the cosmic-retribution idea of karma or any multiple-life view of human existence. Additionally, consequentialism is primarily concerned (...)
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  • Rethinking the Practice of Mizuko Kuyō in Contemporary Japan: Interviews with Practitioners at a Buddhist Temple in Tokyo.Richard Anderson & Elaine Martin - 1997 - Japanese Journal of Religious Studies 24 (1-2):121-143.
  • Silences and Censures: Abortion, History, and Buddhism in Japan: A Rejoinder to George Tanabe.William R. LaFleur - 1995 - Japanese Journal of Religious Studies 22 (1/2):185-196.
  • Two Neglected Classics of Comparative Ethics.G. Scott Davis - 2008 - Journal of Religious Ethics 36 (3):375-403.
    Mary Douglas's Purity and Danger and Herbert Fingarette's Confucius: The Secular as Sacred have had a continuous impact on cultural anthropology and the study of ancient Chinese thought, respectively, but neither has typically been read as a contribution to comparative religious ethics. This paper argues that both books developed from profound dissatisfaction with the empiricist presuppositions that dominated their fields into the 1970s and that both should be associated with the revival of American pragmatism that is currently driving a reinterpretation (...)
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  • The Present State of the Comparative Study of Religious Ethics: An Update.John Kelsay - 2012 - Journal of Religious Ethics 40 (4):583-602.
    A survey of developments over the last forty years suggests that little progress has been made in the development of comparative religious ethics as a discipline. While authors working in this field have produced a number of interesting works, the field lacks structure, including an agreement on the basic purpose, terms, and approaches by which contributions may be evaluated as better or worse. I provide an account of this history, suggesting that a way forward will involve marrying ethicists' interest in (...)
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