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51.
James Turner Johnson 《The Journal of religious ethics》2018,46(2):379-398
Three recent books focus, in different ways, on the idea of human rights and its relation to religion and religious ethics. All three books discussed here address criticisms of the human rights idea and seek to establish the relationship of religion and human rights with regard to the field of policy. The present discussion begins with an overview that places these three books in the larger context of the development of the human rights idea and its historical relationship with religion. It then turns to Little's book, next to the collection of essays edited by Twiss, Simion, and Petersen, which is described internally as a Festschrift for Little, and then to Hogan's book, and in the final section it explores comparisons among the books. 相似文献
52.
关于胚胎干细胞研究的一场伦理之争 总被引:3,自引:2,他引:1
关于“人兔细胞融合”的伦理之争,主要围绕“人兔细胞融合”实验是否违背伦理,要不要经过知情同意,以及科学技术与伦理道德的关系等问题而进行。这场讨论是正常的,健康的,有益的,倘能加以认真总结,将有助于推进学术争鸣。 相似文献
53.
Chapman E 《Journal of genetic counseling》2002,11(5):351-367
This paper examines some of the ethical dilemmas that arise when testing for the late onset, untreatable condition of Huntington disease (HD) specifically now that technology allows us to test younger generations of the family for the mutant gene. Drawing on interview data from families with Huntington disease, the reactions to testing and perceived impact on other family members are considered. These are discussed in the light of the possible lowering of the age of test applicants. This potentially raises problems for a younger generation as they are confronted with reproductive decisions that the older generation did not have to face. It also means that individuals have the prospect of living with knowledge of a future illness for much longer. 相似文献
54.
55.
Hofmann B 《Science and engineering ethics》2002,8(1):17-29
Technology is believed to have liberated health care from dogmas, myths and speculations of earlier times. However, we are
accused of using technology in an excessive, futile and even detrimental way, as if technology is compelling our actions.
It appears to be like the monster threatening Dr. Frankenstein or like the socerer’s broom in the hand of the apprentice.
That is, the same technology that should liberate us from myths, appears to be mythical. The objective of this article is
to investigate the background for the re-entrance of the myth: How we encounter it and how we can explain it. The main point
is that a myth of technology is normative: it relates ‘is’ and ‘ought’ and directs our actions. This becomes particularly
clear in health care. Hence, if there is a myth of technology, it is an ethical issue, and should be taken seriously. 相似文献
56.
Virbalis R 《Science and engineering ethics》2002,8(3):349-352
The current legal framework within the Lithuanian health system is described including a review of the physician’s autonomy,
rights and duties, and patients’ rights including the right to reimbursement. The role of ethical codes and the law are discussed.
An earlier version of this paper was presented at an International Conference on “Conflict of Interest and its Significance
in Science and Medicine” held in Warsaw, Poland on 5–6 April, 2002. 相似文献
57.
58.
Maio G 《Theoretical medicine and bioethics》2002,23(1):45-53
An ethical conflict arises when we must performresearch in the interest of future patients,but that this may occasionally injure theinterests of today's patients.In the case of cognitively impaired persons, thequestion arises whether it is compatible withhumane healthcare not only to treat, but alsoto use these patients for research purposes.Some bioethicists and theologians haveformulated a general duty of solidarity, alsopertaining to cognitively impaired persons, as ajustification for research on these persons. Ifone examines this thesis from the theory ofjustice according to John Rawls, it is revealedthat such a duty of solidarity cannotnecessarily be extrapolated from Rawls'conception of justice. This is at least true ofRawls' difference principle, because accordingto the difference principle only those measuresare justifiable which serve the interest of therespective least well off. Those measures whichwould engender additional injury for the leastwell off could not be balanced by any utilityaccording to Rawls.However, John Rawls' difference principleis subordinate to the first principle,which is that each person has an equalright to the most extensive basic libertycompatible with the same liberty for others.These primary goods are determined by thefreedom and integrity of the person.This integrity of decisionally impaired personswould be in danger if one would abstain fromresearch and thus forego the increase inknowledge related to their disease. Thus onecould conclude, at least from Rawls' firstprinciple, that society must take on a duty toguarantee the degrees of freedom forcognitively impaired persons and thus alsosupport the efforts for their healing. 相似文献
59.
George W. Harris 《Ethical Theory and Moral Practice》2002,5(3):271-286
The problem of pessimism is the secular analogue to the evidential problem of evil facing traditional theism. The traditional theist must argue two things: that the evidence shows that this is on balance a good world and that it is the best possible world. Though the secular optimist who advocates any form of secular moral theory need not argue that the current and future world will likely be the best possible world, she nonetheless must argue that were there a clean solution to the problem of current and future suffering in which all sentient life could be instantly and painlessly eliminated, we would have reasons not to employ the clean solution because the future promises to bring on balance a good world in which the evil of human and animal suffering is outweighed by whatever is good in the world. Pessimism is the view that the evidence argues against secular optimism. It is argued here that it is anything but clear that secular optimism is warranted when viewed from an impersonal point of view. The problem is then evaluated from the personal point of view in which a form of personal optimism is defended even in the face of impersonal pessimism. 相似文献
60.
Noddings N 《Theoretical medicine and bioethics》2002,23(6):441-454
Care theory offers a way to overcome a weaknessof liberalism – its reluctance to intervene inthe private lives of adults. In caring for thehomeless, we must sometimes use a limited formof coercion, but our intervention is alwaysinteractive, and the process of finding asolution is one of negotiation between theneeds expressed by the homeless and the needswe infer for them. 相似文献