PDF-(READ)-Theological Bioethics: Participation, Justice, and Change (Moral Traditions)

As bioethics has evolved those traditions whose thinkers had dominated the field in the last 1960s and early 1970sprogressive Catholics and Protestants and Jewshave struggled to be heard and in some cases have been pushed to the edge of irrelevance A seemingly neutral political liberalism with its commitment to the free market and scientific progress has pervaded the public sphere creating a deep suspicion of those bringing religious values to bear on questions of public policy Cahill wants to change that As a theological ethicist and progressive Catholic she does not want to cede a religious perspective to evangelical Christians and the prolife movement nor does she want to submit to the gospel of political liberalism that pushes individual autonomy as holy writ To this end she advocates a participatory bioethics that is a call for progressive religious folk to reclaim the best of their traditions and engage political forces at the community and national level Whats the payoff Cahill is clear justice in access to health care must be the number one priority But there is more A participatory bioethics must go beyond decrying injustice beyond a prophetic stance against commercialization beyond painting a vision of a more egalitarian future Participatory bioethics must also account for and take part in a global social network of mobilization for change Participatory bioethics must seek out those in solidarity those in common calling who are working to create a more just social and political and economic system This is a mature sophisticated and highly ambitious work that could change the fields of bioethics and theological ethics. Michael . Sandel. The Greatest Happiness Principle. Utilitarianism – The greatest happiness for the greatest number of people. Cabin boy. Objection#1 – Individual rights. Is torture ever justified. . University of North Texas. Department of Philosophy & Religion Studies. March 22, 2013. Extending Environmental Justice: . From Equity and Identity to Nonhuman Agency. Redistribution-Recognition Problem. Programme Director in . Bioethics and Medical Law. St. Mary’s University College . What is ‘Ethics’?. Ethics is ‘the study and justification of conduct’. (Fraenkel 1977) . Morality is . the . Questions to be addressed in this chapter. What shift occurred in twentieth century theology that was characteristic of the liberal Protestant movement?. What conservative theological developments occurred in the twentieth century?. Stem cell research. Drug company influence. Abortion. Contraception. Long-term and end-of-life care. Human participants research. Informed consent. The list of ethical issues in science, medicine, and public health is long and continually growing. These complex issues pose a daunting task for professionals in the expanding field of bioethics. But what of the practice of bioethics itself? What issues do ethicists and bioethicists confront in their efforts to facilitate sound moral reasoning and judgment in a variety of venues? Are those immersed in the field capable of making the right decisions? How and why do they face moral challenge—and even compromise—as ethicists? What values should guide them? In The Ethics of Bioethics, Lisa A. Eckenwiler and Felicia G. Cohn tackle these questions head on, bringing together notable medical ethicists and people outside the discipline to discuss common criticisms, the field’s inherent tensions, and efforts to assign values and assess success. Through twenty-five lively essays examining the field’s history and trends, shortcomings and strengths, and the political and policy interplay within the bioethical realm, this comprehensive book begins a much-needed critical and constructive discussion of the moral landscape of bioethics. In print for more than two decades, On Moral Medicine remains the definitive anthology for Christian theological reflection on medical ethics. This third edition updates and expands the earlier awardwinning volumes, providing classrooms and individuals alike with one of the finest available resources for ethics-engaged modern medicine. Just what is a human being? Who counts? The answers to these questions are crucial when one is faced with the ethical issue of taking human life. Today in every corner of the world men and women are willing to kill others under the guise of race, class, quality of life, sex, property, nationalism, security or religion. In this affirmation of the intrinsic personal dignity and inviolability of every human individual, Kavanaugh denies that it can ever be moral to intentionally kill another. It is often said that bioethics emerged from theology in the 1960s, and that since then it has grown into a secular enterprise, yielding to other disciplines and professions such as philosophy and law. During the 1970s and 1980s, a kind of secularism in biomedicine and related areas wasencouraged by the need for a neutral language that could provide common ground for guiding clinical practice and research protocols. Tom Beauchamp and James Childress, in their pivotal The Principles of Biomedical Ethics, achieved this neutrality through an approach that came to be known asprinciplist bioethics.In Pastoral Aesthetics, Nathan Carlin critically engages Beauchamp and Childress by revisiting the role of religion in bioethics and argues that pastoral theologians can enrich moral imagination in bioethics by cultivating an aesthetic sensibility that is theologically-informed, psychologically-sophisticated, therapeutically-oriented, and experientially-grounded. To achieve these ends, Carlin employs Paul Tillich\'s method of correlation by positioning four principles of bioethics with four images of pastoral care, drawing on a range of sources, including painting, fiction, memoir, poetry, journalism, cultural studies, clinical journals, classic cases in bioethics, and original pastoral care conversations. What emerges is a form of interdisciplinary inquiry that will be of special interest to bioethicists, theologians, and chaplains. Stem cell research. Drug company influence. Abortion. Contraception. Long-term and end-of-life care. Human participants research. Informed consent. The list of ethical issues in science, medicine, and public health is long and continually growing. These complex issues pose a daunting task for professionals in the expanding field of bioethics. But what of the practice of bioethics itself? What issues do ethicists and bioethicists confront in their efforts to facilitate sound moral reasoning and judgment in a variety of venues? Are those immersed in the field capable of making the right decisions? How and why do they face moral challenge—and even compromise—as ethicists? What values should guide them? In The Ethics of Bioethics, Lisa A. Eckenwiler and Felicia G. Cohn tackle these questions head on, bringing together notable medical ethicists and people outside the discipline to discuss common criticisms, the field’s inherent tensions, and efforts to assign values and assess success. Through twenty-five lively essays examining the field’s history and trends, shortcomings and strengths, and the political and policy interplay within the bioethical realm, this comprehensive book begins a much-needed critical and constructive discussion of the moral landscape of bioethics. Tod Chambers suggests that literary theory is a crucial component in the complete understanding of bioethics. The Fiction of Bioethics explores the medical case study and distills the idea that bioethicists study real-life cases, while philosophers contemplate fictional accounts. Comprehensive overview of Catholic teaching on practical issues in modern medicine and bioethics. This second edition includes a new chapter on bodily modifications and a series of new figures, as well as bringing the original text up to date in light of the teachings of Pope Francis and recent events such as the covid-19 pandemic-- Just what is a human being? Who counts? The answers to these questions are crucial when one is faced with the ethical issue of taking human life. Today in every corner of the world men and women are willing to kill others under the guise of race, class, quality of life, sex, property, nationalism, security or religion. In this affirmation of the intrinsic personal dignity and inviolability of every human individual, Kavanaugh denies that it can ever be moral to intentionally kill another. Neonatal intensive care has been one of the most morally controversial areas of medicine during the past thirty years. This study examines the interconnected development of four key aspects of neonatal intensive care: medical advances, ethical analysis, legal scrutiny, and econometric evaluation.The authors assert that a dramatic shift in societal attitudes toward newborns and their medical care was a stimulus for and then a result of developments in the medical care of newborns. They divide their analysis into three eras of neonatal intensive care. The first, characterized by the rapid advance of medical technology from the late 1960s to the Baby Doe case of 1982, established neonatal care as a legitimate specialty of medical care, separate from the rest of pediatrics and medicine. During this era, legal scholars and moral philosophers debated the relative importance of parental autonomy, clinical prognosis, and children\'s rights.The second era, beginning with the Baby Doe case (a legal battle that spurred legislation mandating that infants with debilitating birth defects be treated unless the attending physician deems efforts to prolong life futile), stimulated efforts to establish a consistent federal standard on neonatal care decisions and raised important moral questions concerning the meaning of futility and of inhumane treatment. In the third era, a consistent set of decision-making criteria and policies was established. These policies were the result of the synergy and harmonization of newly agreed upon ethical principles and newly discovered epidemiological characteristics of neonatal care.Tracing the field\'s recent history, notable advances, and considerable challenges yet to be faced, the authors present neonatal bioethics as a paradigm of complex conversation among physicians, philosophers, policy makers, judges, and legislators which has led to responsible societal oversight of a controversial medical innovation. In recent years, bioethicists have worked on government commissions, on ethics committees in hospitals and nursing homes, and as bedside consultants. Because ethical knowledge is based on experience within the field rather than on universal theoretical propositions, it is open to criticism for its lack of theoretical foundation. Once in the clinic, however, ethicists noted the extent to which medical practice itself combined the certitudes of science with craft forms of knowledge. In an effort to forge a middle path between pure science and applied medical and ethical knowledge, bioethicists turned to the work of classical philosophy, especially the theme of a practical wisdom that entails a variable knowledge of particulars. In this book contemporary bioethicists and scholars of ancient philosophy explore the import of classical ethics on such pressing bioethical concerns as managed care, euthanasia, suicide, and abortion. Although the contributors write within the limits of their own disciplines, through cross references and counterarguments they engage in fruitful dialogue.