Bioethics and Food Restrictions by Religious Motivations: Decision Making Processes in Health (original) (raw)
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Bioethics and religions: Religious traditions and understandings of morality, health, and illness
Health Care Analysis, 2003
For many individuals, religious traditions provide important resources for moral deliberation. While contemporary philosophical approaches in bioethics draw upon secular presumptions, religion continues to play an important role in both personal moral reasoning and public debate. In this analysis, I consider the connections between religious traditions and understandings of morality, medicine, illness, suffering, and the body. The discussion is not intended to provide a theological analysis within the intellectual constraints of a particular religious tradition. Rather, I offer an interpretive analysis of how religious norms often play a role in shaping understandings of morality. While many late 19th and early 20th century social scientists predicted the demise of religion, religious traditions continue to play important roles in the lives of many individuals. Whether bioethicists are sympathetic or skeptical toward the normative claims of particular religious traditions, it is important that bioethicists have an understanding of how religious models of morality, illness, and healing influence deliberations within the health care arena.
2016
Abstract: In this paper, we thoroughly investigate the various solutions proposed to solve the problems of transplantation system in Romania. Three types of solutions are especially envisaged: legislative ones, institutional ones and cultural/religious ones. We carefully analyze the main ethical and logistical arguments on presumed consent and its alternatives in Romania: family consent provided by the relatives and mandated choice. Special attention is dedicated both to institutional solutions (organizational, educational and information issues) and to religious arguments and motivations, for there were several indicators of their importance for Romanian bioethical discourse in general and for their prevalence in transplantation debates in particular.
Rethinking the secular: religion, ethics and science in food regulation
2013
This paper explores some issues at the intersection of regulation and religion, as they apply to food. It reports on a work in progress examining the regulations and values that affect choices at food and drink outlets in an inner suburban street in Sydney. It is part of a larger projected study of food as a central social, material and religious concern. In it we are exploring questions around community relations in a culturally and religiously diverse society. Here I focus on the ways religious, ethical and scientific considerations interact with regulatory regimes, whether those of government, industry, or religious bodies. Three case studies explore this range of intersecting claims and responsibilities. Religious requirements may be regulated by a religious council, Beth Din or Ulama; food safety is monitored by government and industry bodies; while consumer and animal rights organisations may be involved in demands for particular standards and the reliability of various claims for food. There is continuous negotiation between government, industry, religious or ethical bodies and consumer advocates over labelling and other regulations. Since food is ultimately a matter of consumption (indeed, it is the ultimate form of consumption), even religious regulation has much in common with other forms of consumer protection. The consumer wants to know, with some guarantee of the reliability of the certification or labelling, whether their food is safe, free range, halal, healthy, and so on.
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]
4 The Role and Influence of Religions in Bioethics *
Iproposeto treatthequestionoftheroleand influence ofreligions in bioethics from three successive points of view. After (I) sketching a general framework for taking into account the theoretical dilemmas posed by the relationships between religion, basic ethics, and applied bioethics, I briefly offer (II) the example of the transplantation of organs and the understanding of gift that illustrate the stakes and implications of the theoretical controversy, and then (III), speaking from the Protestant tradition, I propose my own normative thesis with respect to these relationships.
Bioethics without God: The Transformation of Medicine within a Fully Secular Culture
Christian bioethics: Non-Ecumenical Studies in Medical Morality
Medicine is always set within particular cultural contexts and human interests. Central aspects of medical practice, such as concepts of health and disease, bioethical judgments, as well as the framing of healthcare policy, always intersect with an overlapping set of culturally situated communities (scientific, moral, religious, and political), each striving to understand as well as to manipulate the world in ways that each finds socially desirable, morally appropriate, aesthetically pleasing, politically useful, or otherwise fitting. Such taken-for-granted background conditions, in turn, impact clinical expectations, understandings of scientific findings, and appreciation of bioethical obligations. As background norms shift, so too do diagnostic categories as alternative modes of classification and treatment prove more useful for achieving socially, culturally, or politically desired outcomes. It is on this point that the essays in this number of Christian Bioethics strike an important chord. As the authors demonstrate, the most fundamental disagreements in bioethics turn on those who seek to frame culture and moral choice around the recognition of God's existence and those committed to recasting all of our social, moral, scientific, and cultural institutions in terms of a foundational atheism. In various ways, each paper illustrates that without canonical grounding in a fully transcendent God, morality-and epistemic claims more generally-are demoralized, deflated, and brought into question. From the religious practices that guide the provision of Catholic health care and the underlying social norms governing psychiatric medical diagnosis, to whether God should be subject to scientific measurement, and the supposed existence of a "common morality," the essays in this number of Christian Bioethics explore the implications of significant cultural changes that have impacted the taken-for-granted norms that undergird medicine and bioethics.
Religious Perspectives on Social Responsibility in Health
Advancing Global Bioethics, 2018
The book series Global Bioethics provides a forum for normative analysis of a vast range of important new issues in bioethics from a truly global perspective and with a cross-cultural approach. The issues covered by the series include among other things sponsorship of research and education, scientific misconduct and research integrity, exploitation of research participants in resource-poor settings, brain drain and migration of healthcare workers, organ trafficking and transplant tourism, indigenous medicine, biodiversity, commodification of human tissue, benefit sharing, bio-industry and food, malnutrition and hunger, human rights, and climate change.
2021
Approximately 90% of the world’s population is involved in some spiritual/religious practice, and this dimension has a relevant role in life. Many studies demonstrate the associations between spirituality/religiosity (S/R), and physical, mental, and social health. Systematic reviews have indicated positive associations; however, the mechanisms behind religious coping are not fully understood. The present study aimed to examine the role of religious affiliation in general (ordinary) and health-related decisions. A nationwide, population-based, cross-sectional study was conducted in Brazil using a self-administered online survey. How much religious affiliation influences decision making was investigated. A total of 1133 participants were included, who were classified as Catholics (43.9%), Evangelicals (18.7%), spiritualists (12.8%), non-religious (11.9%), and others (12.7%). Most participants (66.5%) believed that their religious affiliations had moderate to high influences on their d...
Bioethics
This paper considers what concept of accommodation is necessary to identify and address discrimination, disadvantages and disparities in such a way that the plurality of religious people with their beliefs, values and practices may be justly accommodated in healthcare. It evaluates threats to the possibility of such accommodation pertaining by considering what beliefs and practices might increase the risk of unjust discrimination against and disadvantage for religious people, whether as individuals or as groups; and the risk of disparities between the care provided to religious people. The claim is that there is an important cluster of risks that are political in kind and emergent within philosophical bioethics. While not amounting (yet) to a trend, they are sufficiently threatening to a just civic life for patients and healthcare staff as to warrant scrutiny. After an Introductory Section 1, Section 2 evaluates a criticism of 'accommodation' and the apparently additional health-related requirements that those of religious faith demand, when compared with other people. It does so by comparing Lori Beaman's idea of agonism with that of a distinct and somewhat complementary approach in Jonathan Chaplin's political philosophy, before examining the role of established religion in setting the conditions for the accommodation of religion and belief in healthcare. Section 3 examines risks to such accommodation by engaging critically with three health-related instantiations of political philosophy that differ radically from both Beaman and Chaplin. A concluding Section 4 focusses on appropriate modes of communicating about religious and other beliefs in healthcare.