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Jason T. Eberl [75]Jason Thomas Eberl [1]
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Profile: Jason Eberl (Saint Louis University)
  1. Foundation for a Natural Right to Health Care.Jason T. Eberl, Eleanor K. Kinney & Matthew J. Williams - 2011 - Journal of Medicine and Philosophy 36 (6):537-557.
    Discussions concerning whether there is a natural right to health care may occur in various forms, resulting in policy recommendations for how to implement any such right in a given society. But health care policies may be judged by international standards including the UN Universal Declaration of Human Rights. The rights enumerated in the UDHR are grounded in traditions of moral theory, a philosophical analysis of which is necessary in order to adjudicate the value of specific policies designed to enshrine (...)
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  2.  10
    Thomistic Principles and Bioethics.Jason T. Eberl - 2006 - Routledge.
    Alongside a revival of interest in Thomism in philosophy, scholars have realised its relevance when addressing certain contemporary issues in bioethics. This book offers a rigorous interpretation of Aquinas's metaphysics and ethical thought, and highlights its significance to questions in bioethics. Jason T. Eberl applies Aquinas’s views on the seminal topics of human nature and morality to key questions in bioethics at the margins of human life – questions which are currently contested in the academia, politics and the media such (...)
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  3.  43
    Aquinas's Account of Human Embryogenesis and Recent Interpretations.Jason T. Eberl - 2005 - Journal of Medicine and Philosophy 30 (4):379 – 394.
    In addressing bioethical issues at the beginning of human life, such as abortion, in vitro fertilization, and embryonic stem cell research, one primary concern regards establishing when a developing human embryo or fetus can be considered a person. Thomas Aquinas argues that an embryo or fetus is not a human person until its body is informed by a rational soul. Aquinas's explicit account of human embryogenesis has been generally rejected by contemporary scholars due to its dependence upon medieval biological data, (...)
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  4. Metaphysical and Moral Status of Cryopreserved Embryos.Jason T. Eberl - 2012 - The Linacre Quarterly 79 (3):304-315.
    Those who oppose human embryonic stem cell research argue for a clear position on the metaphysical and moral status of human embryos. This position does not differ whether the embryo is present inside its mother’s reproductive tract or in a cryopreservation tank. It is worth examining, however, whether an embryo in “suspended animation” has the same status as one actively developing in utero. I will explore this question from the perspective of Thomas Aquinas’s metaphysical account of human nature. I conclude (...)
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  5.  26
    The Beginning of Personhood: A Thomistic Biological Analysis.Jason T. Eberl - 2000 - Bioethics 14 (2):134–157.
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  6. Do Human Persons Persist Between Death and Resurrection?Jason T. Eberl - 2009 - In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
     
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  7.  32
    Fetuses Are Neither Violinists nor Violators.Jason T. Eberl - 2010 - American Journal of Bioethics 10 (12):53-54.
  8.  10
    Creating Non-Human Persons: Might It Be Worth the Risk?Jason T. Eberl - 2007 - American Journal of Bioethics 7 (5):52 – 54.
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  9.  42
    Potentiality, Possibility, and the Irreversibility of Death.Jason T. Eberl - 2008 - Review of Metaphysics 62 (1):61-77.
    This paper considers the issue of cryopreservation and the definition of death from an Aristotelian-Thomistic perspective. A central conceptual focus throughout this discussion is the purportedly irreversible nature of death and the criteria by which a human body is considered to be informed by a rational soul. It concludes that a cryopreserved corpse fails to have “life potentially in it” sufficient to satisfy Aristotle’s definition of ensoulment. Therefore, if the possibility that such a corpse may be successfully preserved and resuscitated (...)
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  10.  90
    Varieties of Dualism.Jason T. Eberl - 2010 - International Philosophical Quarterly 50 (1):39-56.
    Thomas Aquinas argues that matter is informed by a rational soul to compose a human person. But a person may survive her body’s death since a rational soul is able to exist and function without matter. This leads to the typical characterization of Aquinas as a dualist. Thomistic dualism, however, is distinct from both Platonic dualism and various accounts of substance dualism offered by philosophers such as Richard Swinburne. For both Plato and Swinburne, a person is identical to an immaterial (...)
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  11.  4
    The ontological and moral significance of persons.Jason T. Eberl - 2017 - Scientia et Fides 5 (2):217-236.
    Many debates in arenas such as bioethics turn on questions regarding the moral status of human beings at various stages of biological development or decline. It is often argued that a human being possesses a fundamental and inviolable moral status insofar as she is a “person”; yet, it is contested whether all or only human beings count as persons. Perhaps there are non-human person, and perhaps not every human being satisfies the definitional criteria for being a person. A further question, (...)
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  12.  16
    Aquinas on the Nature of Human Beings.Jason T. Eberl - 2004 - Review of Metaphysics 58 (2):333 - 365.
  13.  18
    The Moral Status of 'Unborn Children' Without Rights.Jason T. Eberl - 2008 - American Journal of Bioethics 8 (7):44 – 46.
  14.  17
    Exercising Restraint in the Creation of Animal-Human Chimeras.Jason T. Eberl & Rebecca A. Ballard - 2008 - American Journal of Bioethics 8 (6):45 – 46.
  15.  22
    The Metaphysics of Resurrection.Jason T. Eberl - 2000 - Proceedings of the American Catholic Philosophical Association 74:215-230.
  16.  27
    A Thomistic Understanding of Human Death.Jason T. Eberl - 2005 - Bioethics 19 (1):29–48.
    ABSTRACTI investigate Thomas Aquinas's metaphysical account of human death, which is defined in terms of a rational soul separating from its material body. The question at hand concerns what criterion best determines when this separation occurs. Aquinas argues that a body has a rational soul only insofar as it is properly organised to support the soul's vegetative, sensitive, and rational capacities. According to the ‘higher‐brain’ concept of death, when a body can no longer provide the biological foundation necessary for the (...)
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  17.  30
    Aquinas on Euthanasia, Suffering, and Palliative Care.Jason T. Eberl - 2003 - The National Catholic Bioethics Quarterly 3 (2):331-354.
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  18. Thomism and the Beginning of Personhood.Jason T. Eberl - 2009 - In John P. Lizza (ed.), Defining the Beginning and End of Life: Readings on Personal Identity and Bioethics. Johns Hopkins University Press.
     
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  19.  28
    A Thomistic Perspective on the Beginning of Personhood: Redux.Jason T. Eberl - 2007 - Bioethics 21 (5):283–289.
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  20.  1
    I Am My Brother’s Keeper: Communitarian Obligations to the Dying Person.Jason T. Eberl - 2018 - Christian Bioethics: Non-Ecumenical Studies in Medical Morality 24 (1):38-58.
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  21.  36
    A Thomistic Appraisal of Human Enhancement Technologies.Jason T. Eberl - 2014 - Theoretical Medicine and Bioethics 35 (4):289-310.
    Debate concerning human enhancement often revolves around the question of whether there is a common “nature” that all human beings share and which is unwarrantedly violated by enhancing one’s capabilities beyond the “species-typical” norm. I explicate Thomas Aquinas’s influential theory of human nature, noting certain key traits commonly shared among human beings that define each as a “person” who possesses inviolable moral status. Understanding the specific qualities that define the nature of human persons, which includes self-conscious awareness, capacity for intellective (...)
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  22.  17
    Enhancing Human Capacities Edited by Julian Savulescu, Ruud ter Meulen, and Guy Kahane.Jason T. Eberl - 2013 - The National Catholic Bioethics Quarterly 13 (3):565-567.
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  23.  4
    The Case for Perfection: Ethics in the Age of Human Enhancement. [REVIEW]Jason T. Eberl - 2017 - The National Catholic Bioethics Quarterly 17 (1):178-179.
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  24.  2
    The Metaphysics of Resurrection: Issues of Identity in Aquinas.Jason T. Eberl - 2000 - Proceedings of the American Catholic Philosophical Association 74:215-230.
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  25.  13
    Human Capacities and Moral Status by Russell DiSilvestro.Jason T. Eberl - 2011 - The National Catholic Bioethics Quarterly 11 (3):586-588.
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  26.  25
    Dualist and Animalist Perspectives on Death: A Comparison with Aquinas.Jason T. Eberl - 2007 - The National Catholic Bioethics Quarterly 7 (3):477-490.
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  27.  12
    Ford, Norman M., S.D.B. The Prenatal Person: Ethics From Conception to Birth.Jason T. Eberl - 2003 - The National Catholic Bioethics Quarterly 3 (1):216-218.
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  28.  22
    Religious and Secular Perspectives on the Value of Suffering.Jason T. Eberl - 2012 - The National Catholic Bioethics Quarterly 12 (2):251-261.
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  29.  11
    Truly Human Enhancement: A Philosophical Defense of Limits, by Nicholas Agar.Jason T. Eberl - 2015 - The National Catholic Bioethics Quarterly 15 (4):781-784.
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  30.  17
    Aquinas.Jason T. Eberl - 2004 - Review of Metaphysics 58 (1):196-197.
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  31.  10
    Extraordinary Care and the Spiritual Goal of Life.Jason T. Eberl - 2005 - The National Catholic Bioethics Quarterly 5 (3):491-501.
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  32.  19
    Death and Dying.Jason T. Eberl - 2006 - American Catholic Philosophical Quarterly 80 (1):141-144.
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  33.  18
    Dombrowski, Daniel A. Not Even a Sparrow Falls: The Philosophy of Stephen R. L. Clark.Jason T. Eberl - 2001 - Review of Metaphysics 55 (1):131-132.
  34.  1
    The Myth of the Moral Brain: The Limits of Moral Enhancement.Jason T. Eberl - 2017 - The National Catholic Bioethics Quarterly 17 (3):565-567.
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  35.  15
    What Dignitas Personae Does Not Say.Jason T. Eberl - 2010 - The National Catholic Bioethics Quarterly 10 (1):89-110.
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  36.  17
    Personal Identity and Resurrection: How Do We Survive Our Death? Edited by Georg Gasser.Jason T. Eberl - 2013 - American Catholic Philosophical Quarterly 87 (4):781 - 785.
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  37.  23
    Ontological Kinds Versus Biological Species.Jason T. Eberl - 2012 - American Journal of Bioethics 12 (9):32-34.
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  38.  14
    “I Am an Instrument of God “: Religious Belief, Atheism, and Meaning.Jason T. Eberl & Jennifer A. Vines - 2008 - In Battlestar Galactica and Philosophy: Knowledge Here Begins Out There. Wiley-Blackwell.
  39. Extraordinary Care and the Spiritual Goal of Life: A Defense of the View of Kevin O'Rourke, OP.Jason T. Eberl - 2005 - The National Catholic Bioethics Quarterly 5 (3):491-501.
     
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  40.  21
    Practical Philosophy.Jason T. Eberl - 2011 - American Catholic Philosophical Quarterly 85 (2):345-348.
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  41.  12
    Human Dignity in the Biotech Century.Jason T. Eberl - 2007 - American Catholic Philosophical Quarterly 81 (3):510-512.
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  42.  11
    Human Dignity in the Biotech Century: A Christian Vision for Public Policy.Jason T. Eberl - 2007 - American Catholic Philosophical Quarterly 81 (3):510-512.
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  43.  17
    Double-Effect Reasoning.Jason T. Eberl - 2009 - American Catholic Philosophical Quarterly 83 (2):295-298.
  44.  10
    Action and Conduct.Jason T. Eberl - 2001 - American Catholic Philosophical Quarterly 75 (4):625-628.
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  45.  3
    Varieties of Dualism: Swinburne and Aquinas.Jason T. Eberl - 2010 - International Philosophical Quarterly 50 (1):39-56.
    Thomas Aquinas argues that matter is informed by a rational soul to compose a human person. But a person may survive her body’s death since a rational soul is able to exist and function without matter. This leads to the typical characterization of Aquinas as a dualist. Thomistic dualism, however, is distinct from both Platonic dualism and various accounts of substance dualism offered by philosophers such as Richard Swinburne. For both Plato and Swinburne, a person is identical to an immaterial (...)
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  46.  9
    " If You Could Cure Cancer by Killing One Person, Wouldn't You Have to Do That?".Jason T. Eberl - 2009 - In Sandra Shapshay (ed.), Bioethics at the Movies. Johns Hopkins University Press. pp. 297.
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  47.  9
    Volume Lxii.George Allan, Antoon Braeckman, Douglas J. Den Uyl, Douglas B. Rasmussen, Jason T. Eberl, Terry F. Godlove Jr, Eric Goodfield & Lenn E. Goodman - 2009 - Review of Metaphysics 62:1009-1010.
  48.  14
    Cultivating the Virtue of Acknowledged Responsibility.Jason T. Eberl - 2008 - Proceedings of the American Catholic Philosophical Association 82:249-261.
    In debates over issues such as abortion, a primary principle on which the Roman Catholic outlook is based is the natural law mandate to respect human life rooted in the Aristotelian philosophy of Thomas Aquinas. This principle, however, is limited by focusing on the obligation not to kill innocent humans and thereby neglects another important facet of the Aristotelian-Thomistic ethical viewpoint—namely, obligations that bind human beings in relationships of mutual dependence and responsibility. I argue that there is a need to (...)
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  49.  14
    The American Thomistic Revival in the Philosophical Papers of R.J. Henle, S.J.Jason T. Eberl - 2002 - American Catholic Philosophical Quarterly 76 (2):345-348.
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  50.  13
    Theological Bioethics.Jason T. Eberl - 2009 - American Catholic Philosophical Quarterly 83 (4):615-618.
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