Of Intellectual History, Postmodern Ethical Banality, and the Search for Moral Content (original) (raw)
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Religious Perspectives on Bioethics, Part I
Kennedy Institute of Ethics Journal, 1994
Many sections of this volume address issues where religion impacts health policymaking. Africa, the Middle East, Europe, Latin America, and Asia are highlighted for the varied ative act; (2) they introduce third parties into reproduction; (3) they may confuse biological lineage; (4) some technologies involve discarding embryos, which many faiths construe as immoral abortion; (5) the technologies dehumanize the reproductive process; and (6) the association of some technologies with commercialization and exploitation makes them illicit. Brody also addresses the specific concerns of Catholics, Lutherans, Jehov-ah's Witnesses, Anglicans, Greek and Eastern Orthodox, Muslims, and Jews. Brody, Baruch A., ed. Suicide and Euthanasia: Historical and Contemporary Themes. Boston: Kluwer Academic, 1989. 286 p. Both Jewish and Christian perspectives on euthanasia and suicide through the ages are covered in this historical survey. Cahill, Lisa Sowie. In Vitro Fertiliza-[157]
Religious discourse and postmodern rationality in bioethics
Journal For the Study of Religions and Ideologies, 2012
© SACRI CRISTIAN RADU RELIGIOUS DISCOURSE AND POSTMODERN RATIONALITY IN BIOETHICS Review of Ștefan Iloaie, Cultura vieții. Aspecte morale în bioetică (Culture of life. Moral aspects in bioethics) (Cluj-Napoca: Editura Renașterea, 2009).
Bioethics, Theological Bioethics, and Human Life
Philippiniana Sacra
On this study, I will reflect on "Bioethics, Theological Bioethics, and Human Life." I will deal first with the nature of bioethics; then with theological bioethics; and, finally, with human life as the central concern of bioethics. There is not need to insist on the relevance of bioethics. We read newspapers, magazines and journals of public interest; we watch the news on television or movies; we navigate on the web..., what do we read and see very often? Issues and problems directly connected with bioethics. A few examples: Dolly the sheep and human cloning, Dr. Kevorkian, and physician assisted suicide (PAS), the Human Genome Project (to map and sequence our genetic code), IVF and ET (in vitro fertilization and embryo transfer, respectively), Baby Fae with a baboon heart and organ transplants and xenotransplants (or organ transplants from other species of animals to humans), surrogate motherhood (imagine: a child today may have five parents), genetic engineering and so forth. And the latest issue? A possible implantation of brain chips to improve mental capacity and memory. Facing these issues, the ethical question is: What can he done should it be done? Is it right, good? A challenging question in our world dominated by science and technology!
Too many of us, alas, are so pressed for time, and sometimes merely so restless, that we often move on after reading only the first few lines of an article, especially in the case of a book review. So to the harried reader now approaching that point, advance notice goes out: this is much more than a book about bioethics. It is a major work of philosophical, historical, and theological erudition and reflection. It is radical in its questioning, witty and engaging in its demeanor, and uncommonly powerful in its implications. Read it, or miss out on one of those rare occasions in which a philosophical book deeply challenges almost everything that the present age takes to be commonly established.
After God: Morality and Bioethics in a Secular Age
Revista Bioethikos, 2014
# A partir desta edição, publicaremos sequencialmente uma seção especial, denominada "artigos em série", criada para comportar trabalhos que, por sua extensão, não poderiam ser publicados em uma única edição, mas que têm grande relevância para a Bioética. Para inaugurarmos a seção, escolhemos a obra "After God: Morality and Bioethics in a Secular Age", a ser publicada ainda como livro, do importante bioeticista Prof. Tristram Engelhardt Jr, que gentilmente nos cedeu os direitos. Apresentaremos a obra em 9 partes, compostas por uma introdução-presente nesta edição-e 8 capítulos.
Theological Discourse in Bioethics: General and Confessional Differencies
Santalka, 2006
over nature, human dignity and destiny, procreation, and family life. Some religious writers argue that cloning a human in order to create a child would be intrinsically wrong and immoral and thus could never be morally justified. Thus, they propose a wholesale ban on such cloning. Meanwhile, other religious writers contend that human cloning for creating a child may be morally justified under specific circumstances but insist that it must be strictly regulated in order to prevent abuses. Liberal thought has tended to maintain that religion is too divisive for providing a construc
Abortion Technology in the Twenty-First Century: A Christian Bioethical Appraisal
The issue of overpopulation has been a problem to many generations of scientists and political economists. Many countries have employed various means to tackle it but it has refused to abate, giving rise to increased poverty, unemployment and an economic downturn worldwide. Some of the technologies employed by many governments to control birth are the use of contraception, abortion and other family planning methods. This paper examines the technology of abortion as a means of population control from a Christian point of view, appraising it bio-ethically. It is suggested, among other things, that human life begins at conception. Therefore the unborn should be preserved until birth.
The journal of law and religion, 2006
Aaron Mackler's agenda is to provide an orientation to ethical reasoning in the Roman Catholic and Jewish traditions, explore Roman Catholic and Jewish deliberations in five areas of bioethics, and identify and examine the traditions' divergent and convergent methodologies. Mackler's spirit is to learn more about his own religious traditions by studying the traditions of others. Accomplishing his agenda while remaining true to his spirit, Mackler shows just how much Jewish and Catholic thinkers can learn from one another. Mackler's introductory discussion of Roman Catholicism's and Judaism's shared ethical values (human dignity and the image of God, the unity of body and soul, life, love of neighbor, divine sovereignty and human stewardship, healing, community, justice, family, and autonomy) is particularly thorough. Although the general values Mackler identifies are central to both Roman Catholic and Jewish traditions, differences emerge within each tradition and between the traditions, including the understanding of such values. Mackler offers a balanced survey of methodology in Roman Catholic moral theology and Jewish ethics. Catholic moral approaches generally focus on appeals to human reason and experience, understood in terms of natural law, as well as magisterial teaching, although tradition also provides an additional source of moral knowledge. Central to Jewish ethics is tradition, especially halakhah, although reason and experience also play important roles. Although moral theologians from both traditions generally agree on the sources of moral knowledge, Mackler shows how a range of views regarding the relationship between general ethical values and specific moral norms exists within each tradition. Catholic thinkers differ regarding the extent to which the normative model of human good is constant or changing across cultures and in history, which elements of human well-being should be included in the normative model, and the extent to which natural law supports exceptionless norms. Additional controversy within the Roman Catholic tradition relates to authority, including the extent to which the pronouncements of the central magisterium are decisive and the extent to which individuals may