ISLAMIC BIOETHICS IN THE TWENTY‐FIRST CENTURY

Islamic bioethics is in good health, this article argues. During the twentieth century, academic researchers had to deal with a number of difficulties including the scarcity of available Islamic sources. However, the twenty‐first century witnessed significant breakthroughs in the field of Islamic bioethics. A growing number of normative works authored by Muslim religious scholars and studies conducted by academic researchers have been published. This nascent field also proved to be appealing for research‐funding institutions in the Muslim world and also in the West, such as the Qatar National Research Fund (QNRF) and the Netherlands Organization for Scientific Research (NWO). On the other hand, the article argues that contemporary Islamic bioethics is in need of addressing news issues and adopting new approaches for the sake of maintaining and improving this good health in the future.     

诱导多能干细胞技术的生命伦理分析

诱导多能干细胞(induced pluripotent stem cells,iPSCs)是通过向分化的体细胞转入特定的外源转录因子进行重编程,从而获得具有自我更新能力和多能性的细胞.iPSCs具有形成体内所有细胞类型的潜能,尤其是能以患者自身体细胞制备iPSCs,可用于特定疾病的治疗,规避了异体移植引发的免疫排斥风险以及伦理和法律冲突等问题,在基础研究和临床应用都有广阔的应用前景.目前,在重编程体细胞为iPSCs的过程中,由于细胞来源不同,所采用的基因组合以及转基因方式各不相同,获得的iPSCs具有潜在的致癌性等安全隐患,导致iPSCs的临床应用面临新的生命伦理挑战.     

The Ethics of Pharma–Physician Relations in Pakistan: “When in Rome”

This article investigates the pervasive influence of the pharmaceutical industry in Pakistan and primarily the attitudes of the medical community toward such interactions. We used an inductive approach informed by grounded theory principles to analyze interviews and focus groups with consultants, residents, medical students, and a pharmaceutical industry representative in Karachi and Lahore (n = 27), and participant-observation data from two biomedical conferences. Data were then analyzed through a deontological and teleological ethical theoretical framework. Findings highlight the reasons leading to the continuation of norms including weak regulations, physicians’ expectations of receiving favors, and limited exposure to bioethics education. Recommendations for practice, policy, and research are discussed.     

Aporia and the postsecular

The Politics of Postsecular Religion by Ananda Abeysekara provides a novel critical intervention within the growing debate on religion and the secular. It does this by exposing a limitation of the influential form of criticism known as ‘genealogical critique’ that has become popular in disciplines such as postcolonial studies, history of religions and anthropology. By grounding critical thought on the logic of aporia, it is possible to interrupt conventional forms of critique that merely recover or inherit the name, and thus to re-imagine political futures. The paper briefly demonstrates the applicability of aporetic logic by way of reference to the violent interdictions of modes of speech that were prevalent in pre-colonial India and which eventually enabled the Western category of ‘religion’ to take root in the minds of Indian elites in the late 19th and early 20th century.     

Transhumanism and Roman Catholicism: Imagined and Real Tensions

Abstract

Transhumanists have asserted that religious people would both oppose life extension and allowing people with extended lives to die. In this paper, coming from a Roman Catholic perspective, I refute four myths associated with these claims: that the Church materially opposes life extension, that it conceptually opposes the very idea of life extension, that it opposes human genetic manipulation, and that it opposes letting people die in hospitals. I then propose that there are four real tensions that are much more significant: that material immortality is highly improbable, that injustice and inequality are major concerns, that transhuman omnipotence is impossible, and that utopianism is extremely dangerous.     

Judaism and the Dialogue of Religion and Science: A Personal Journey

ABSTRACT

Through a personal narrative about my own entry into the field of science and religion, the essay reflects on the interplay of religion and science in Judaism. In addition to documenting my involvement with the dialogue of religion and science, the essay provides a brief historical overview of the interplay of the relationship between science and religion in the case of Judaism and considers diverse approaches toward technoscience among the main strands of Judaism today. The essay ends by recognizing the importance of science in Jewish intellectual history and the potential contribution of Judaism to the field of religion and science.     

On the Ethics of Facial Transplantation Research

Transplantation continues to push the frontiers of medicine into domains that summon forth troublesome ethical questions. Looming on the frontier today is human facial transplantation. We develop criteria that, we maintain, must be satisfied in order to ethically undertake this as-yet-untried transplant procedure. We draw on the criteria advanced by Dr. Francis Moore in the late 1980s for introducing innovative procedures in transplant surgery. In addition to these we also insist that human face transplantation must meet all the ethical requirements usually applied to health care research. We summarize the achievements of transplant surgery to date, focusing in particular on the safety and efficacy of immunosuppressive medications. We also emphasize the importance of risk/benefit assessments that take into account the physical, aesthetic, psychological, and social dimensions of facial disfiguration, reconstruction, and transplantation. Finally, we maintain that the time has come to move facial transplantation research into the clinical phase.     

Bioethics' Gender

I argue that the field of bioethics is gendered feminine, but that the methods it uses to resist this gender identity pose real harm to actual women. Starting with an explanation of what I take ‘gender’ to be, I enumerate four drawbacks to being gendered feminine. I then argue that bioethics suffers from three of the same four drawbacks. I show how the field escapes the fourth disadvantage by adopting a masculine persona that inflicts damage on women, and conclude by urging bioethicists to reflect on their complicity in abusive power systems such as gender, race and class.     

In the name of honour and freedom: the sacred as a justifying tool for ISIS’ and secular violence

In this paper, I challenge the misconception that ISIS justifies violence in an ontologically Islamic manner. I argue that ISIS and Western secular governments justify violence against each other through the same logic, by resorting to the notion of the sacred. The sacred is a historical and contextually contingent structure of meaning manifested through bipartite sets of cultural forms, informing social practices based on moral and emotional identifications. ISIS appropriates the Islamic sacred forms of Caliphate (legitimate governing authority) and ummah (collective Islamic identity), and projects the latter as humiliated by Western hegemony; ISIS calls upon Muslims to engage in violence in order to gain honour and recognition. In Western secular states the public sphere is a sacred space and popular sovereignty is the secular collective identity; they justify violence against ISIS as the defence of freedom from ISIS’ alleged barbarity and uncivility.     

Supplementing Virtue: The Case for a Limited Theological Transhumanism

This paper considers the prospect of moral transhumanism from the perspective of theological virtue ethics. I argue that the pursuit of goodness inherent to moral transhumanism means that there is a compelling prima facie case for moral enhancement. However, I also show that the proposed enhancements would not by themselves allow us to achieve a life of virtue, as they appear unable to create or enhance prudence, the situational judgement essential for acting in accordance with virtue. I therefore argue that moral enhancement technologies should take a limited or supporting role in moral development, which I call “moral supplementation.”