Brain death and its entanglements

Journal of Religious Ethics 36 (1):13-36 (2008)
The Islamic philosophical, mystical, and theological sub-traditions have each made characteristic assumptions about the human person, including an incorporation of substance dualism in distinctive manners. Advances in the brain sciences of the last half century, which include a widespread acceptance of death as the end of essential brain function, require the abandonment of dualistic notions of the human person that assert an immaterial and incorporeal soul separate from a body. In this article, I trace classical Islamic notions of death and the soul, the modern definition of death as "brain death," and some contemporary Islamic responses to this definition. I argue that a completely naturalistic account of human personhood in the Islamic tradition is the best and most viable alternative for the future. This corporeal monistic account of Muslim personhood as embodied consciousness incorporates the insights of pre-modern Muslim thinkers yet rehabilitates their characteristic mistakes and thus has the advantages of neuroscientific validity and modern relevance in trans-cultural ethical discourse; it also helps to alleviate organ shortages in countries with majority Muslim populations, a serious ethical impasse of recent years
Keywords brain death  spirit  soul  personhood  Ibn Qayyim al‐Jawziyya  Ibn Sina (Avicenna)  organ transplantation
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DOI 10.1111/j.1467-9795.2008.00334.x
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References found in this work BETA
Whose Justice? Which Rationality?Alasdair MacIntyre - 1988 - University of Notre Dame Press.
The Quest for Consciousness.Christof Koch - 2004 - Roberts & Company.
Brain Death and Islamic Traditions.Birgit Krawietz - 2003 - In Jonathan E. Brockopp (ed.), Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press. pp. 194--213.
Mystical Dimensions of Islam.Annemarie Schimmel - 1979 - International Journal for Philosophy of Religion 10 (4):265-268.

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Translating Neuroethics: Reflections From Muslim Ethics.Ebrahim Moosa - 2012 - Science and Engineering Ethics 18 (3):519-528.

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