183 found
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  1. The Foundations of Bioethics.H. Tristram Engelhardt - 1986 - Oxford University Press.
    The book challenges the values of much of contemporary bioethics and health care policy by confronting their failure to secure the moral norms they seek to apply.
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  2. The Foundations of Bioethics.H. Tristham Engelhardt - 1986 - Hypatia 4 (2):179-185.
    This review essay examines H. Tristram Engelhardt, Jr.'s The Foundations of Bioethics, a contemporary nonfeminist text in mainstream biomedical ethics. It focuses upon a central concept, Engelhardt's idea of the moral community and argues that the most serious problem in the book is its failure to take account of the political and social structures of moral communities, structures which deeply affect issues in biomedical ethics.
     
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  3. The Foundations of Bioethics.H. T. Engelhardt - 1986 - Ethics 98 (2):402-405.
     
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  4.  67
    Bioethics and Secular Humanism: The Search for a Common Morality.H. Tristram Engelhardt - 1991 - Trinity Press International.
  5. Evaluation and Explanation in the Biomedical Sciences: Proceedings of the First Trans-Disciplinary Symposium on Philosophy and Medicine, Held at Galveston, May 9-11, 1974. [REVIEW]H. Tristram Engelhardt & Stuart F. Spicker (eds.) - 1975 - D. Reidel Pub. Co..
     
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  6.  67
    Core Competencies for Health Care Ethics Consultants: In Search of Professional Status in a Post-Modern World.H. Tristram Engelhardt - 2011 - HEC Forum 23 (3):129-145.
    The American Society for Bioethics and the Humanities (ASBH) issued its Core Competencies for Health Care Ethics Consultation just as it is becoming ever clearer that secular ethics is intractably plural and without foundations in any reality that is not a social–historical construction (ASBH Core Competencies for Health Care Ethics Consultation , 2nd edn. American Society for Bioethics and Humanities, Glenview, IL, 2011 ). Core Competencies fails to recognize that the ethics of health care ethics consultants is not ethics in (...)
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  7.  81
    Ideology and Etiology.H. Tristram Engelhardt Jr - 1976 - Journal of Medicine and Philosophy 1 (3):256-268.
  8.  24
    The Recent History of Christian Bioethics Critically Reassessed.H. T. Engelhardt - 2014 - Christian Bioethics 20 (2):146-167.
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  9.  49
    Confronting Moral Pluralism in Posttraditional Western Societies: Bioethics Critically Reassessed.H. T. Engelhardt - 2011 - Journal of Medicine and Philosophy 36 (3):243-260.
    In the face of the moral pluralism that results from the death of God and the abandonment of a God's eye perspective in secular philosophy, bioethics arose in a context that renders it essentially incapable of giving answers to substantive moral questions, such as concerning the permissibility of abortion, human embryonic stem cell research, euthanasia, etc. Indeed, it is only when bioethics understands its own limitations and those of secular moral philosophy in general can it better appreciate those tasks that (...)
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  10.  62
    Credentialing Strategically Ambiguous and Heterogeneous Social Skills: The Emperor Without Clothes. [REVIEW]H. Tristram Engelhardt - 2009 - HEC Forum 21 (3):293-306.
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  11.  14
    The Context of Self: A Phenomenological Inquiry Using Medicine as a Clue.H. Tristram Engelhardt - 1982 - Philosophy and Phenomenological Research 43 (2):267-271.
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  12.  46
    Informed Consent in Texas: Theory and Practice.Mark J. Cherry & H. Tristram Engelhardt - 2004 - Journal of Medicine and Philosophy 29 (2):237 – 252.
    The legal basis of informed consent in Texas may on first examination suggest an unqualified affirmation of persons as the source of authority over themselves. This view of individuals in the practice of informed consent tends to present persons outside of any social context in general and outside of their families in particular. The actual functioning of law and medical practice in Texas, however, is far more complex. This study begins with a brief overview of the roots of Texas law (...)
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  13.  51
    Beyond the Best Interests of Children: Four Views of the Family and of Foundational Disagreements Regarding Pediatric Decision Making.H. T. Engelhardt - 2010 - Journal of Medicine and Philosophy 35 (5):499-517.
    This paper presents four different understandings of the family and their concomitant views of the authority of the family in pediatric medical decision making. These different views are grounded in robustly developed, and conflicting, worldviews supported by disparate basic premises about the nature of morality. The traditional worldviews are often found within religious communities that embrace foundational metaphysical premises at odds with the commitments of the liberal account of the family dominant in the secular culture of the West. These disputes (...)
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  14.  87
    Global Bioethics: The Collapse of Consensus.H. Tristram Engelhardt (ed.) - 2006 - M & M Scrivener Press.
    This collection of essays, Global Bioethics: The Collapse of Consensus, deals with the issue of the repeated failure of attempts to derive a universal set of ...
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  15. Scientific Controversies Case Studies in the Resolution and Closure of Disputes in Science and Technology.H. Tristram Engelhardt & Arthur L. Caplan - 1987
  16.  41
    Sin and Bioethics: Why a Liturgical Anthropology is Foundational.H. T. Engelhardt - 2005 - Christian Bioethics 11 (2):221-239.
    (2005). Sin and Bioethics: Why a Liturgical Anthropology is Foundational. Christian Bioethics: Vol. 11, No. 2, pp. 221-239.
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  17. Concepts of Health and Disease: Interdisciplinary Perspectives.Arthur L. Caplan, H. Tristram Engelhardt & James J. McCartney (eds.) - 1981 - Addison-Wesley, Advanced Book Program/World Science Division.
     
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  18.  71
    Kant, Hegel, and Habermas: Reflections on “Glauben Und Wissen”.H. Tristram Engelhardt Jr - 2010 - Review of Metaphysics 63 (4):871-903.
  19.  28
    A New Theological Framework for Roman Catholic Bioethics: Pope Francis Makes a Significant Change in the Moral Framework for Bioethics.H. T. Engelhardt - 2015 - Christian Bioethics 21 (1):130-134.
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  20.  50
    The Ordination of Bioethicists as Secular Moral Experts.H. Tristram Engelhardt - 2002 - Social Philosophy and Policy 19 (2):59-82.
    The philosophy of medicine cum bioethics has become the socially recognized source for moral and epistemic direction in health-care decision-making. Over the last three decades, this field has been accepted politically as an authorized source of guidance for policy and law. The field's political actors have included the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research, the Department of Health, Education, and Welfare, the President's Commission for the Study of Ethical Problems in Medicine and Biomedical (...)
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  21. The Search for a Global Morality: Bioethics, the Culture Wars, and Moral Diversity.H. Tristram Engelhardt Jr - 2006 - In H. Tristram Engelhardt (ed.), Global Bioethics: The Collapse of Consensus. M & M Scrivener Press.
     
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  22. The Foundations of Bioethics: Second Edition.H. Tristram Engelhardt - 1996
     
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  23.  35
    Bioethics Critically Reconsidered: Living After Foundations. [REVIEW]H. Tristram Engelhardt - 2012 - Theoretical Medicine and Bioethics 33 (1):97-105.
    Given intractable moral pluralism, what ought one to make of the bioethics that arose in the early 1970s, grounded as it was in the false assumption that there is a common secular morality that secular bioethics ought to apply? It is as if bioethics developed without recognition of the crisis at the heart of secular morality itself. Secular moral rationality cannot of itself provide the foundations to identify a particular morality and its bioethics as canonical. One is not just confronted (...)
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  24.  57
    Long-Term Care: The Family, Post-Modernity, and Conflicting Moral Life-Worlds.H. T. Engelhardt - 2007 - Journal of Medicine and Philosophy 32 (5):519-536.
    Long-term care is controversial because it involves foundational disputes. Some are moral-economic, bearing on whether the individual, the family, or the state is primarily responsible for long-term care, as well as on how one can establish a morally and financially sustainable long-term-care policy, given the moral hazard of people over-using entitlements once established, the political hazard of media democracies promising unfundable entitlements, the demographic hazard of relatively fewer workers to support those in need of long-term care, the moral hazard to (...)
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  25.  66
    What is Christian About Christian Bioethics? Metaphysical, Epistemological, and Moral Differences.H. T. Engelhardt - 2005 - Christian Bioethics 11 (3):241-253.
    (2005). What is Christian About Christian Bioethics? Metaphysical, Epistemological, and Moral Differences. Christian Bioethics: Vol. 11, No. 3, pp. 241-253.
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  26.  28
    The DeChristianization of Christian Health Care Institutions, or, How the Pursuit of Social Justice and Excellence Can Obscure the Pursuit of Holiness.H. T. Engelhardt - 2001 - Christian Bioethics 7 (1):151-161.
  27.  35
    Courage: Facing and Living with Moral Diversity.H. T. Engelhardt - forthcoming - Journal of Medicine and Philosophy 40 (3):278-280.
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  28.  38
    Consensus Formation: The Creation of an Ideology.H. Tristram Engelhardt - 2002 - Cambridge Quarterly of Healthcare Ethics 11 (1):7-16.
    Bioethics is not merely a theoretical discipline but a practice as well. Indeed, bioethics is a sort of moral trade. Bioethicists serve on ethics committees, give expert testimony to courts, provide guidance for healthcare policy, and receive payment for these services. The difficulty is that their role as experts able to guide clinical choice and public policy formation is brought into question by the diversity of moral understandings regarding central moral issues at the heart of the culture wars in healthcare. (...)
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  29.  28
    Generic Chaplaincy: Providing Spiritual Care in a Post-Christian Age.H. T. Engelhardt - 1998 - Christian Bioethics 4 (3):231-238.
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  30.  86
    Critical Reflections on Theology’s Handmaid: Why the Role of Philosophy in Orthodox Christianity Is so Different.H. Tristram Engelhardt - 2006 - Philosophy and Theology 18 (1):53-75.
    Orthodox Christian theology gives philosophy the same role it played in the Church of the first half-millennium. This article distinguishes among nine senses of philosophy and four senses of theology in order to highlight the characteristic features of Orthodox Christian theology’s use of philosophy and philosophical reasoning. It shows why, given the metaphysics and epistemology of Orthodox Christian theology and its sociology of knowledge, philosophy is regarded as not able to contribute to the development of old doctrines or the fashioning (...)
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  31.  35
    Human Nature Technologically Revisited.H. Tristram Engelhardt - 1990 - Social Philosophy and Policy 8 (1):180.
    This essay is meant as a form of philosophical exorcism. The goal is to dispel the view that there are general secular grounds for holding human germline genetic engineering to be intrinsically wrong, a malum in se, or a morally culpable violation of human nature. The essay endorses the view that major obligations of prudence and care attend the development of this technology. However, these justifiable moral concerns can be seen more clearly when one has dispelled what must, from a (...)
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  32.  52
    The Dechristianization of Christian Hospital Chaplaincy: Some Bioethics Reflections on Professionalization, Ecumenization, and Secularization.H. T. Engelhardt - 2003 - Christian Bioethics 9 (1):139-160.
    The traditional roles of Christian chaplains in aiding patients, physicians, nurses, and hospital administrators in repentance, right belief, right worship, and right conduct are challenged by the contemporary professionalization of chaplaincy guided by post-Christian norms located in a public space structured by three defining postulates: the non-divinity of Christ, robust ecumenism, and the irrelevance of God's existence. The norms of this emerging post-Christian profession of chaplaincy make interventions with patients, physicians, nurses, and hospital administrators in defense of specifically Christian bioethical (...)
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  33.  35
    The Bioethics Consultant: Giving Moral Advice in the Midst of Moral Controversy. [REVIEW]H. Tristram Engelhardt - 2003 - HEC Forum 15 (4):362-382.
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  34.  38
    The Bioethics Consultant: Giving Moral Advice in the Midst of Moral Controversy. [REVIEW]H. Tristram Engelhardt - 2003 - HEC Forum 15 (4):362-382.
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  35. Moral Obligation After the Death of God: Critical Reflections on Concerns From Immanuel Kant, G.W.F. Hegel, and Elizabeth Anscombe. [REVIEW]H. Tristram Engelhardt Jr - 2010 - In Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (eds.), Social Philosophy and Policy. Cambridge University Press. pp. 317-340.
    Once God is no longer recognized as the ground and the enforcer of morality, the character and force of morality undergoes a significant change, a point made by G.E.M. Anscombe in her observation that without God the significance of morality is changed, as the word criminal would be changed if there were no criminal law and criminal courts. There is no longer in principle a God's-eye perspective from which one can envisage setting moral pluralism aside. In addition, it becomes impossible (...)
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  36.  27
    Roman Catholic Social Teaching and Religious Hospital Identity in a Post-Christian Age.H. T. Engelhardt - 2000 - Christian Bioethics 6 (3):295-300.
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  37.  38
    Christian Bioethics After Christendom: Living in a Secular Fundamentalist Polity and Culture: Articles.H. Tristram Engelhardt - 2011 - Christian Bioethics 17 (1):64-95.
    The contemporary societies of the West are characterized by a collision of radically incommensurable cultures, that of traditional Christianity and that of the robustly laicist cultures that took shape in the nineteenth and twentieth centuries, drawing not only on the French Revolution and the Western European Enlightenment but also on deep roots in the synthesis of faith and reason that framed the thirteenth-century Western Christian Middle ages. This article explores the foundational contrast and conflict between traditional Christian bioethics and the (...)
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  38.  28
    The Bioethics Consultant: Giving Moral Advice in the Midst of Moral Controversy. [REVIEW]H. Tristram Engelhardt - 2003 - HEC Forum 15 (4):362-382.
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  39.  42
    Christian Bioethics in a Post-Christian World: Facing the Challenges.H. T. Engelhardt - 2012 - Christian Bioethics 18 (1):93-114.
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  40.  33
    Fair Equality of Opportunity Critically Reexamined: The Family and the Sustainability of Health Care Systems.H. Tristram Engelhardt - 2012 - Journal of Medicine and Philosophy 37 (6):583-602.
    A complex interaction of ideological, financial, social, and moral factors makes the financial sustainability of health care systems a challenge across the world. One difficulty is that some of the moral commitments of some health care systems collide with reality. In particular, commitments to equality in access to health care and to fair equality of opportunity undergird an unachievable promise, namely, to provide all with the best of basic health care. In addition, commitments to fair equality of opportunity are in (...)
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  41.  27
    Moral Obligation After the Death of God: Critical Reflections on Concerns From Immanuel Kant, G. W. F. Hegel, and Elizabeth Anscombe: H. Tristram Engelhardt, Jr. [REVIEW]H. Tristram Engelhardt - 2010 - Social Philosophy and Policy 27 (2):317-340.
    Once God is no longer recognized as the ground and the enforcer of morality, the character and force of morality undergoes a significant change, a point made by G.E.M. Anscombe in her observation that without God the significance of morality is changed, as the word criminal would be changed if there were no criminal law and criminal courts. There is no longer in principle a God's-eye perspective from which one can envisage setting moral pluralism aside. In addition, it becomes impossible (...)
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  42.  36
    Can Philosophy Save Christianity? Are the Roots of the Foundations of Christian Bioethics Ecumenical? Reflections on the Nature of a Christian Bioethics.H. T. Engelhardt - 1999 - Christian Bioethics 5 (3):203-212.
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  43.  88
    Moral Pluralism, the Crisis of Secular Bioethics, and the Divisive Character of Christian Bioethics: Taking the Culture Wars Seriously.H. T. Engelhardt - 2009 - Christian Bioethics 15 (3):234-253.
    Moral pluralism is a reality. It is grounded, in part, in the intractable pluralism of secular morality and bioethics. There is a wide gulf that separates secular bioethics from Christian bioethics. Christian bioethics, unlike secular bioethics, understand that morality is about coming into a relationship with God. Orthodox Christian bioethics, moreover, understands that the impersonal set of moral principles and goals in secular morality gives a distorted account of the moral life. Therefore, Traditional Christian bioethics is separated from bioethics by (...)
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  44.  82
    Bioethics and the Philosophy of Medicine: A Thirty-Year Perspective.H. Tristram Engelhardt - 2006 - Journal of Medicine and Philosophy 31 (6):565-568.
  45. Bioethics as Politics : A Critical Reassessment.H. Tristram Engelhardt Jr - 2007 - In Lisa A. Eckenwiler & Felicia Cohn (eds.), The Ethics of Bioethics: Mapping the Moral Landscape. Johns Hopkins University Press.
     
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  46.  39
    The Precautionary Principle: A Dialectical Reconsideration.H. Tristram Engelhardt & Fabrice Jotterand - 2004 - Journal of Medicine and Philosophy 29 (3):301 – 312.
    This essay examines an overlooked element of the precautionary principle: a prudent assessment of the long-range or remote catastrophes possibly associated with technological development must include the catastrophes that may take place because of the absence of such technologies. In short, this brief essay attempts to turn the precautionary principle on its head by arguing that, (1) if the long-term survival of any life form is precarious, and if the survival of the current human population is particularly precarious, especially given (...)
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  47.  9
    The Ordination Of Bioethicists As Secular Moral Experts.H. Tristram Engelhardt Jr - 2002 - Social Philosophy and Policy 19 (2):59-82.
    The philosophy of medicine cum bioethics has become the socially recognized source for moral and epistemic direction in health-care decision-making. Over the last three decades, this field has been accepted politically as an authorized source of guidance for policy and law. The field's political actors have included the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research, the Department of Health, Education, and Welfare, the President's Commission for the Study of Ethical Problems in Medicine and Biomedical (...)
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  48.  27
    Moral Knowledge: Some Reflections on Moral Controversies, Incompatible Moral Epistemologies, and the Culture Wars.H. T. Engelhardt - 2004 - Christian Bioethics 10 (1):79-104.
    An authentic Christian bioethical account of abortion must take into consideration the conflicting epistemologies that separate Christian moral theology from secular moral philosophy. Moral epistemologies directed to the issue of abortion that fail to appreciate the orientation of morality to God will also fail adequately to appreciate the moral issues at stake. Christian accounts of the bioethics of abortion that reduce moral-theological considerations to moralphilosophical considerations will not only fail to appreciate fully the offense of abortion, but morally mislead. This (...)
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  49.  38
    Is There a Philosophy of Medicine?H. Tristram Engelhardt - 1976 - PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1976:94 - 108.
  50.  38
    Physician-Assisted Suicide Reconsidered: Dying as a Christian in a Post-Christian Age.H. T. Engelhardt - 1998 - Christian Bioethics 4 (2):143-167.
    The traditional Christian focus concerning dying is on repentance, not dignity. The goal of a traditional Christian death is not a pleasing, final chapter to life, but union with God: holiness. The pursuit of holiness requires putting on Christ and accepting His cross. In contrast, post-traditional Christian and secular concerns with self-determination, control, dignity, and self-esteem make physician-assisted suicide and voluntary active euthanasia plausible moral choices. Such is not the case within the context of the traditional Christian experience of God, (...)
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