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Journal articles on the topic 'Conscientius objectors'

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Published: 26 July 2024

Last updated: 27 July 2024

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1

Fleming, Valerie, Lucy Frith, and Clare Maxwell. "Understanding the extent of and limitations to conscientious objection to abortion by health care practitioners: A hermeneutic study." PLOS ONE 19, no. 2 (February 23, 2024): e0297170. http://dx.doi.org/10.1371/journal.pone.0297170.

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The United Kingdom’s Abortion Act 1967 has attracted substantial controversy, which has centred not only on the regulation of abortion itself, but also on the extent to which conscientious objection should be permitted. The aim of this study was to examine a range of healthcare professionals’ views on conscientious objection and identify the appropriate parameters of conscientious objection to abortion. Gadamer’s hermeneutic was utilised to frame this study. We conducted semi-structured interviews in two UK locations with 18 pharmacists, 17 midwives, 12 nurses and nine doctors, encompassing a mix of conscientious objectors and non-objectors to abortion. A multi-faceted in-depth data analysis led to the development of a hermeneutic of “respecting self and others”. Four major themes of “doing the job”, “entrusting to others”, “acknowledging institutional power” and “being selective” and 18 subthemes contributed to this overarching theme. The complexity of the responses indicates that there is little consistency within and between each profession. They show that participants who were conscientious objectors were accepted by their colleagues and accommodated without detriment to the service, and that in larger hospitals, such as those where our work was carried out, it is possible to be employed in the service areas that include abortion while still being a conscientious objector. Finally, our results indicate that, by respecting of self and others, each profession should be able to accommodate conscience-based objections where individual practitioners seek to exercise them. Conscientious objectors as well as non-objectors have something to contribute to the ongoing development of the maternity and gynaecological services as abortion is only a small part of the work of these services.

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2

McLeod, Carolyn. "Referral in the Wake of Conscientious Objection to Abortion." Hypatia 23, no. 4 (December 2008): 30–47. http://dx.doi.org/10.1111/j.1527-2001.2008.tb01432.x.

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Currently, the preferred accommodation for conscientious objection to abortion in medicine is to allow the objector to refuse to accede to the patient's request so long as the objector refers the patient to a physician who performs abortions. The referral part of this arrangement is controversial, however. Pro-life advocates claim that referrals make objectors complicit in the performance of acts that they, the objectors, find morally offensive. McLeod argues that the referral requirement is justifiable, although not in the way that people usually assume.

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3

De Jager, Koos-jan. "Die Mij tergen, hebben verzekeringen." Religie & Samenleving 13, no. 2 (May 1, 2018): 87–106. http://dx.doi.org/10.54195/rs.11853.

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In 1919, the Disability Law came into force as part of the Dutch social insurance system. Goal of the law was to protect the working class against financial losses due to an industrial accident. The so-called ‘bevindelijk’ (pietistic) gereformeerden, a minority group of ultraorthodox protestants had religious objections against the law. Founder and political leader of the SGP (Reformed Political Party) G.H. Kersten led the protest movement against the assurance laws. He insisted to his followers that they should not take part in the administrative preparations for the Disability Law and presented a petition to the minister, who on his turn prepared an exception for the conscientious objectors, which took effect in December 1920. After 1919, G.H. Kersten became the spokesperson of the conscientious objectors, asking the minister for exceptions for his group. Officials of the ministry observed that it seemed that Kersten strongly boosted the conscientious objections among his followers, since some of them became conscientious objectors only after Kersten made it into a political battle cry. The political actions against the Disability Law offer a new perspective to the history of the bevindelijk gereformeerden and the SGP. This can be described as subjectification, the process when a minority group becomes aware of its own existence and claims a place in the political and religious order. Kersten constructed his bevindelijk gereformeerde minority group, which did before only exist as small, scattered communities of orthodox protestants. He successfully claimed a place for his group on the Dutch political scene.

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4

Sandy, Geoffrey A. "Australian Christian Conscientious Objectors during the Vietnam War Years 1964–72." Religions 12, no. 11 (November 15, 2021): 1004. http://dx.doi.org/10.3390/rel12111004.

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Many young Christian men faced a moral dilemma when selective military conscription was introduced in Australia during the Vietnam War from 1964–72. The legislation was the National Service Act in 1964 (NSA). Some believed that their Christian conscience did not allow them to kill or serve in the army. Most of them sought exemption as a conscientious objector decided at a court hearing. Others chose non-compliance with the NSA. All exercised nonviolent Holy Disobedience in their individual opposition to war and conscription for it. Holy disobedience stresses the importance of nonviolent individual action, which was an idea of A.J. Muste, a great Christian pacifist. The research reported here is strongly influenced by his approach. It is believed to be the first study which explicitly considers Christian conscientious objectors. A data set was compiled of known Christian conscientious objectors during the Vietnam War years from authoritative sources. Analysis allowed identification of these men, the grounds on which their conscientious beliefs were based and formed and how they personally responded to their moral dilemma. Many of their personal stories are told in their own words. Their Holy Disobedience contributed to ending Australia’s participation in the Vietnam War and military conscription for it.

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5

Hughes, Gertrude Reif, and Mary Kay Blakely. "Conscientious Objector." Women's Review of Books 14, no. 4 (January 1997): 17. http://dx.doi.org/10.2307/4022607.

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6

Lind, Laurinda. "Conscientious Objector." Keats-Shelley Review 33, no. 1 (January 2, 2019): 110–11. http://dx.doi.org/10.1080/09524142.2019.1611274.

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7

KENNETT, JEANETTE. "The Cost of Conscience." Cambridge Quarterly of Healthcare Ethics 26, no. 1 (December 9, 2016): 69–81. http://dx.doi.org/10.1017/s0963180116000657.

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Abstract:The spread of demands by physicians and allied health professionals for accommodation of their private ethical, usually religiously based, objections to providing care of a particular type, or to a particular class of persons, suggests the need for a re-evaluation of conscientious objection in healthcare and how it should be regulated. I argue on Kantian grounds that respect for conscience and protection of freedom of conscience is consistent with fairly stringent limitations and regulations governing refusal of service in healthcare settings. Respect for conscience does not entail that refusal of service should be cost free to the objector. I suggest that conscientious objection in medicine should be conceptualized and treated analogously to civil disobedience.

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8

Marks, Laura U. "Conscientious Objections." Afterimage 17, no. 6 (January 1, 1990): 2. http://dx.doi.org/10.1525/aft.1990.17.6.2.

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9

Ben-Moshe, Nir. "The truth behind conscientious objection in medicine." Journal of Medical Ethics 45, no. 6 (June 2019): 404–10. http://dx.doi.org/10.1136/medethics-2018-105332.

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Answers to the questions of what justifies conscientious objection in medicine in general and which specific objections should be respected have proven to be elusive. In this paper, I develop a new framework for conscientious objection in medicine that is based on the idea that conscience can express true moral claims. I draw on one of the historical roots, found in Adam Smith’s impartial spectator account, of the idea that an agent’s conscience can determine the correct moral norms, even if the agent’s society has endorsed different norms. In particular, I argue that when a medical professional is reasoning from the standpoint of an impartial spectator, his or her claims of conscience are true, or at least approximate moral truth to the greatest degree possible for creatures like us, and should thus be respected. In addition to providing a justification for conscientious objection in medicine by appealing to the potential truth of the objection, the account advances the debate regarding the integrity and toleration justifications for conscientious objection, since the standard of the impartial spectator specifies the boundaries of legitimate appeals to moral integrity and toleration. The impartial spectator also provides a standpoint of shared deliberation and public reasons, from which a conscientious objector can make their case in terms that other people who adopt this standpoint can and should accept, thus offering a standard fitting to liberal democracies.

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10

Minerva, Francesca. "Professional duties of conscientious objectors." Journal of Medical Ethics 45, no. 10 (August 31, 2019): 675–76. http://dx.doi.org/10.1136/medethics-2019-105652.

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11

SALLADAY, SUSAN A. "New role for conscientious objectors." Nursing 32, no. 12 (December 2002): 65–66. http://dx.doi.org/10.1097/00152193-200212000-00049.

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12

Price, Mark. "Becoming a Conscientious Objector." International Review of Qualitative Research 12, no. 1 (February 2019): 70–76. http://dx.doi.org/10.1525/irqr.2019.12.1.70.

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The United Kingdom's decision to leave the European Union, ‘Brexit’, continues to create ripples of concern and seeming political paralysis. Connecting emotionally to the process of ‘conscientious objection’ of previous generations provides inspiration for accepting embarrassment, taking a personal stance, and a making a renewed commitment to trusting our future to young people, including a continued commitment to the role of fostering criticality within academia.

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13

DEVOLDER, KATRIEN. "Discriminatory Conscientious Objections in Healthcare: A Response to Ancell and Sinnott-Armstrong." Cambridge Quarterly of Healthcare Ethics 28, no. 02 (April 2019): 316–26. http://dx.doi.org/10.1017/s0963180119000124.

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Abstract:Aaron Ancell and Walter Sinnott-Armstrong (A&SA) propose a pragmatic approach to problems arising from conscientious objections in healthcare. Their primary focus is on private healthcare systems like that in the United States. A&SA defend three claims: (i) many conscientious objections in healthcare are morally permissible and should be lawful, (ii) conscientious objections that involve invidious discrimination are morally impermissible, but (iii) even invidiously-discriminatory conscientious objections should not always be unlawful, as there is a better way to protect patient rights. Pursuant to (iii), A&SA propose a framework that legally allows discriminatory conscientious objections, but that shifts the financial costs associated with such objections from patients to the clinics that employ doctors who discriminate against patients. Though their proposal is controversial, it has attractive features, and merits further discussion. In this paper, I remain neutral on the third claim A&SA advance in support of their proposal, but point out a problem with the two first claims. In the light of my criticisms, I propose to modify their proposal so that costs are shifted to clinics in a broader range of cases.

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ANCELL, AARON, and WALTER SINNOTT-ARMSTRONG. "How to Allow Conscientious Objection in Medicine While Protecting Patient Rights." Cambridge Quarterly of Healthcare Ethics 26, no. 1 (December 9, 2016): 120–31. http://dx.doi.org/10.1017/s0963180116000694.

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Abstract:Paradigmatic cases of conscientious objection in medicine are those in which a physician refuses to provide a medical service or good because doing so would conflict with that physician’s personal moral or religious beliefs. Should such refusals be allowed in medicine? We argue that (1) many conscientious objections to providing certain services must be allowed because they fall within the range of freedom that physicians have to determine which services to offer in their practices; (2) at least some conscientious objections to serving particular groups of patients should be allowed because they are not invidiously discriminatory; and (3) even in cases of invidiously discriminatory conscientious objections, legally prohibiting individual physicians from refusing to serve patients on the basis of such objections is not always the best solution.

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15

Zehfuss, Maja. "Military refusers and the invocation of conscience: Relational subjectivities and the legitimation of liberal war." Review of International Studies 45, no. 04 (March 28, 2019): 569–87. http://dx.doi.org/10.1017/s0260210519000081.

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AbstractDuring the Iraq War, some US soldiers refused (re)deployment. While liberal states appear to protect individuals’ right not to fight against their moral convictions by allowing the right to conscientious objection, those whose objections do not align with the regulations have to break the law in order to follow their convictions. This article explores how the legitimation of liberal war is challenged when we listen to the stories such refusers tell. Focusing on the United States, it briefly sets out the normative context such soldiers faced, highlighting the distinction between permissible conscientious objectors and contemptible deserters. Drawing on Judith Butler, it then focuses on two refusers by reading their own accounts of themselves in their memoirs. Despite not being eligible under the regulations, both invoke their conscience to make their refusal intelligible. By listening to their detailed accounts, the article traces the production and disruption of their subjectivities in relation to the prevailing moral order. Although invoking conscience appears to provide the chance to embrace an authentic self in a bid to resist the problematic moral order, subjectivity remains fractured due to relationality. Put differently, the sovereign subjectivity required by liberal war is simultaneously undermined by it.

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16

Saad, Toni C., and David M. Rassam. "The reality of conscientious objection: Response to Shahvisi." Clinical Ethics 14, no. 1 (March 2019): 9–17. http://dx.doi.org/10.1177/1477750919836637.

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Arianne Shahvisi has argued that a doctor’s conscientious objection to abortion is a misuse of their authority which unduly burdens patients and, moreover, does not succeed in its aim of exculpating objectors from participating in perceived evil. We examine these claims in this response. First, we ask what the ‘conscience clause’ really requires of doctors and whether Shahvisi has interpreted it correctly. Second, we explore the notions of vulnerability and power in the doctor–patient relationship and cast doubt on Shahvisi’s claims about these. Third, we tackle Shahvisi’s claim that conscientious objection is self-defeating because it entails remaing causally implicated in a chain of events leading to abortion. We show that this claim entails absurdity, then revisit the classical framework for the ethics ethics of co-operation to show that conscientious objection can suceed in exculpating objectors from perceived wrongdoing. We briefly critically evaluate the General Medical Council’s guidance on conscientious objection before drawing attention to some of the complexities surrounding abortion and clinical medicine which Shahvisi has overlooked.

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17

Dekar, Paul R. "Twentieth-Century British Baptist Conscientious Objectors." Baptist Quarterly 35, no. 1 (January 1993): 35–44. http://dx.doi.org/10.1080/0005576x.1993.11751907.

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18

Balmer, Lynsey. "Royal Pharmaceutical Society and conscientious objectors." Lancet 367, no. 9527 (June 2006): 1980. http://dx.doi.org/10.1016/s0140-6736(06)68884-3.

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19

WICCLAIR, MARK. "Conscientious Objection in Healthcare and Moral Integrity." Cambridge Quarterly of Healthcare Ethics 26, no. 1 (December 9, 2016): 7–17. http://dx.doi.org/10.1017/s096318011600061x.

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Abstract:There are several reasons for accommodating health professionals’ conscientious objections. However, several authors have argued that among the most important and compelling reasons is to enable health professionals to maintain their moral integrity. Accommodation is said to provide “moral space” in which health professionals can practice without compromising their moral integrity. There are, however, alternative conceptions of moral integrity and corresponding different criteria for moral-integrity-based claims. It is argued that one conception of moral integrity, the identity conception, is sound and suitable in the specific context of responding to health professionals’ conscientious objections and their requests for accommodation. According to the identity conception, one maintains one’s moral integrity if and only if one’s actions are consistent with one’s core moral convictions. The identity conception has been subject to a number of criticisms that might call into question its suitability as a standard for determining whether health professionals have genuine moral-integrity-based accommodation claims. The following five objections to the identity conception are critically examined: (1) it does not include a social component, (2) it is a conception of subjective rather than objective integrity, (3) it does not include a reasonableness condition, (4) it does not include any substantive moral constraints, and (5) it does not include any intellectual integrity requirement. In response to these objections, it is argued that none establishes the unsuitability of the identity conception in the specific context of responding to health professionals’ conscientious objections and their requests for accommodation.

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20

MINERVA, FRANCESCA. "Conscientious Objection, Complicity in Wrongdoing, and a Not-So-Moderate Approach." Cambridge Quarterly of Healthcare Ethics 26, no. 1 (December 9, 2016): 109–19. http://dx.doi.org/10.1017/s0963180116000682.

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Abstract:This article analyzes the problem of complicity in wrongdoing in the case of healthcare practitioners (and in particular Roman Catholic ones) who refuse to perform abortions, but who are nonetheless required to facilitate abortions by informing their patients about this option and by referring them to a willing colleague. Although this solution is widely supported in the literature and is also widely represented in much legislation, the argument here is that it fails to both (1) safeguard the well-being of the patients, and (2) protect the moral integrity of healthcare practitioners. Finally, the article proposes a new solution to this problem that is based on a desirable ratio of conscientious objectors to non-conscientious objectors in a hospital or in a given geographic area.

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21

Card, Robert F. "The Market View on conscientious objection: overvalued." Journal of Medical Ethics 45, no. 3 (January 7, 2019): 168–72. http://dx.doi.org/10.1136/medethics-2018-105173.

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Ancell and Sinnott-Armstrong argue that medical providers possess wide freedoms to determine the scope of their practice, and therefore, prohibiting almost any conscientious objections is a bad idea. They maintain that we could create an acceptable system on the whole which even grants accommodations to discriminatory refusals by healthcare professionals. Their argument is premised upon applying a free market mechanism to conscientious objections in medicine, yet I argue their Market View possesses a number of absurd and troubling implications. Furthermore, I demonstrate that the fundamental logic of their main argument is flawed. Thinkers who wish to address the issues raised in this debate in general or by discriminatory conscience objections in particular should avoid the Market View and instead envisage theories that assess the reasons underlying conscientious refusals in medicine.

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22

Toro-Flores, Rafael, Pilar Bravo-Agüi, María Victoria Catalán-Gómez, Marisa González-Hernando, María Jesús Guijarro-Cenisergue, Margarita Moreno-Vázquez, Isabel Roch-Hamelin, and Tamara Raquel Velasco-Sanz. "Opinions of nurses regarding conscientious objection." Nursing Ethics 26, no. 4 (November 12, 2017): 1027–38. http://dx.doi.org/10.1177/0969733017731915.

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Background: In the last decades, there have been important developments in the scientific and technological areas of healthcare. On certain occasions this provokes conflict between the patients' rights and the values of healthcare professionals which brings about, within this clinical relationship, the problem of conscientious objection. Aims: To learn the opinions that the Nurses of the Madrid Autonomous Community have regarding conscientious objection. Research design: Cross-cutting descriptive study. Participants and research context: The nurses of 9 hospitals and 12 Health Centers in the Madrid Autonomous Community. The study was done by means of an auto completed anonymous questionnaire. The variables studied were social-demographical and their opinions about conscientious objections. Ethical considerations: The study was approved by the Ethical Community of Clinical Research of the University Hospital Príncipe de Asturias. Participants were assured of maximum confidentiality and anonymity. Findings: A total of 421 nurses answered the questionnaire. In total, 55.6% of the nurses confirmed they were religious believers, and 64.3% declared having poor knowledge regarding conscientious objection. The matters that caused the greatest objections were voluntary abortions, genetic embryo selection, refusal of blood transfusions, and therapy refusal. Discussion: Different authors state that the most significant cases of conscientious objections for health professionals are those regarding carrying out or assisting in abortions, euthanasia, the practice of assisted reproduction and, finally, the prescription and dispensing of the morning-after pill. In our study, the most significant cases in which the nurses would declare conscientious objections would be the refusal to accept treatment, the selection of embryos after genetic diagnosis preimplantation, the patient’s refusal to receive blood transfusions due to religious reasons and pregnant women’s request for voluntary abortions within the first 14 weeks. Conclusion: Nurses’ religious beliefs influence their opinions regarding conscientious objection. The nurses who declare themselves as religious believers object in a higher percentage than those without religious beliefs.

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23

Shaw, Jessica. "Conscientious Affirmations: A Response to Conscientious Objections to Abortion." Women's Reproductive Health 5, no. 4 (October 2, 2018): 277–86. http://dx.doi.org/10.1080/23293691.2018.1523120.

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24

Nehushtan, Yossi. "Granting Conscientious Exemptions: The Need to Take Sides." Religion and Human Rights 7, no. 1 (2012): 31–58. http://dx.doi.org/10.1163/187103212x624210.

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Abstract There are several possible views of the proper way in which the state should respond to claims to be granted conscientious exemptions. This article discusses, and ultimately rejects, two main approaches to the issue of granting conscientious exemptions: the neutral approach and the ‘equal-regard’ approach. According to the neutral approach the decision whether to grant an exemption should not be affected, at least not directly, by the content of a person’s conscience. The equal-regard approach suggests that, when an exemption is granted to a non-religious conscientious objector, an exemption should also be granted to his equivalent religious objector, and vice versa. It is suggested that the state has to take sides and to evaluate the content of one’s conscience in order to decide whether to grant him an exemption from the law. The general argument that intolerance should normally not be tolerated provides one reason, among others, why the content of someone’s conscience is significant when deciding when to grant conscientious exemptions.

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25

Hammer, Leonard. "Selective Conscientious Objection and International Human Rights." Israel Law Review 36, no. 3 (2002): 145–69. http://dx.doi.org/10.1017/s0021223700018008.

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AbstractThe development of an international status for military conscientious objection received a strong backing by pronouncements from bodies like the Human Rights Committee that the capacity for objection can derive from the international human right to freedom of religion or belief of the International Covenant on Civil and Political Rights. Even with such pronouncements, questions remain in regard to the nature, boundaries and scope of this right. Most importantly, does this pronounced right allow for selective military conscientious objection within the international human rights system? This article will focus on the view that the capacity for military conscientious objection in the international human rights system derives from the right to freedom of religion and conscience. The implication of the international human right of freedom of religion or belief is important for its application to selective conscientious objection. However, even if the Human Rights Committee desires to limit the application of military conscientious objection, a selective objector can arguably still make the case for upholding a claim based on the human right and the manner in which it has been interpreted by the Committee and other international bodies. While on the one hand the focus on the human right to freedom of religion or belief can possibly provide the basis for a selective conscientious objector, it removes the possibility for claims that do not involve a religion or belief. The importance however of freedom of religion or behef should force a reviewing body to properly consider and measure the claim of a selective objector, with a view towards considering whether they are confronted with the manifestation of a belief and whether the state is violating such a seminal human right.

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26

Winter, George. "Emergency contraception." Journal of Prescribing Practice 3, no. 7 (July 2, 2021): 260–61. http://dx.doi.org/10.12968/jprp.2021.3.7.260.

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George Winter considers why there is still many conscientious objectors to emergency contraception working in medicine, trying to understand this selective line of thought, drawing upon key papers to further break down their reasoning

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27

Korba, Irena. "“Freedom and peace” conscientious objectors in Poland." Religion in Communist Lands 14, no. 3 (December 1986): 320–22. http://dx.doi.org/10.1080/09637498608431280.

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28

Kaczor, Christopher. "A Defense of Conscientious Objection in Health Care." Proceedings of the American Catholic Philosophical Association 92 (2018): 41–58. http://dx.doi.org/10.5840/acpaproc202071499.

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In this essay, I defend rights of conscientious objection against various objections raised on deontological grounds of rights and entitlements as well as on consequentialist, utilitarian grounds. Udo Schuklenk and Ricardo Smalling in their article, “Why Medical Professionals Have No Moral Claim to Conscientious Objection Accommodation in Liberal Democracies” raise various objections, including the Objection from the Rights of Patients, the Objection from Monopoly, the Objection from Religion, the Objection from Untestability, and the Objection from Inconsistency. This article also responds to the concern about “unconstrained conscientious objection.” It suggests that we can distinguish legitimate from illegitimate conscientious objection in part by means of distinguishing objection to particular kinds of procedures from objection to treating particular kinds of persons. Perhaps the most promising way of differentiating legitimate from illegitimate conscientious objection in healthcare is by means of the goal of the medical art understood as the promotion of health.

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29

Browne, Merv. "The Courage of a Conscientious Objector." Peace Review 18, no. 2 (July 2006): 221–26. http://dx.doi.org/10.1080/10402650600692219.

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Lindsay, Ronald A. "When to Grant Conscientious Objector Status." American Journal of Bioethics 7, no. 6 (June 2007): 25–26. http://dx.doi.org/10.1080/15265160701347312.

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31

Solas, John. "Conscientious Objections to Corporate Wrongdoing." Business and Society Review 124, no. 1 (February 13, 2019): 43–62. http://dx.doi.org/10.1111/basr.12162.

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32

Rhodes, Rosamond. "Conscience, conscientious objections, and medicine." Theoretical Medicine and Bioethics 40, no. 6 (December 2019): 487–506. http://dx.doi.org/10.1007/s11017-019-09513-9.

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33

Pellico-López, Amada, María Paz-Zulueta, Jimena B. Manjón-Rodríguez, Mar Sánchez Movellán, Purificación Ajo Bolado, José García-Vázquez, Joaquín Cayón-De las Cuevas, and Laura Ruiz-Azcona. "Evolution of Legislation and the Incidence of Elective Abortion in Spain: A Retrospective Observational Study (2011–2020)." International Journal of Environmental Research and Public Health 19, no. 15 (August 5, 2022): 9674. http://dx.doi.org/10.3390/ijerph19159674.

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Background: According to the WHO, “unsafe abortion occurs when a pregnancy is terminated either by people lacking the necessary skills or in an environment that does not conform to minimal medical standards, or both”. Aim: To review the legislation that ensures access to elective abortion and the main indicators of elective abortion in Spain. Methods: A retrospective observational study was conducted across all regions of Spain from 2011 to 2020. The regulations of each region on the creation of the clinical committee and the creation of the registry of conscientious objector professionals were identified. Data were collected on rates of elective abortions per 1000 women, type of health center where the intervention was performed, interval of weeks of gestation, and cause. Results: After Law 2/2010 entered into force, the Spanish regions created a clinical committee; however, very few regions have a registry of conscientious objectors. During the study period, the average annual rate in Spain was 11.10 elective abortions per 1000 women between 15 and 44 years of age, showing a decreasing trend (annual percentage change of −1.92%). Only 10.67% of abortions were performed at public centers. In 90.18% of the cases, abortions were performed at the woman’s request. Conclusion: Spain legislated late compared to most European Union countries. The current law is similar to that of other member states, allowing abortion at the woman’s request in the first fourteen weeks and thereafter for medical reasons. Most abortions are performed at private centers, although many territorial inequalities are observed.

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Rouméas, Élise. "Conscientious Objection to Military Service and Laborde’s Exemption Test." Secular Studies 1, no. 1 (May 8, 2019): 142–52. http://dx.doi.org/10.1163/25892525-00101010.

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Abstract This paper applies Laborde’s theory of the justice of exemptions to what has become a relatively uncontroversial case, the exemption to military service. It assesses how the exemption test designed by Laborde can guide decision-making relative to a specific historical case, focusing on the French example. The exercise sheds light on how contextual considerations—the legal status quo, the geopolitical context, the number of objectors—decisively influence our normative reasoning about the justifiability of exemptions.

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35

Houston, Christopher. "Conscientious Objection or Objecting to the Conscience?" Social Analysis 67, no. 3 (September 1, 2023): 26–44. http://dx.doi.org/10.3167/sa.2023.670302.

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Abstract In certain domains of contemporary life, political action connected to people's conscience is of central significance. But what is the conscience, and how may it be studied? Much of the anthropological study of conscientious objection has occurred in places where freedom of conscience is codified as a legal possibility. By contrast, this article investigates the social life of the conscience in Turkey, where discourse on freedom of conscience has been crucial to its system of laicism but which does not recognize the right of conscientious objection to conscription. Drawing upon the testimonies of refusers, it examines the qualities of conscience they reveal, showing their shared characteristics with the ethical subjectivity of objectors in ostensibly more liberal contexts. I adapt the term “forensic conscience” to describe these common characteristics, stressing their universal dimensions.

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WILKINSON, DOMINIC. "Conscientious Non-objection in Intensive Care." Cambridge Quarterly of Healthcare Ethics 26, no. 1 (December 9, 2016): 132–42. http://dx.doi.org/10.1017/s0963180116000700.

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Abstract:Discussions of conscientious objection (CO) in healthcare often concentrate on objections to interventions that relate to reproduction, such as termination of pregnancy or contraception. Nevertheless, questions of conscience can arise in other areas of medicine. For example, the intensive care unit is a locus of ethically complex and contested decisions. Ethical debate about CO usually concentrates on the issue of whether physicians should be permitted to object to particular courses of treatment; whether CO should be accommodated. In this article, I focus on the question of how clinicians ought to act: should they provide or support a course of action that is contrary to their deeply held moral beliefs? I discuss two secular examples of potential CO in intensive care, and propose that clinicians should adopt a norm of conscientious non-objection (CNO). In the face of divergent values and practice, physicians should set aside their personal moral beliefs and not object to treatment that is legally and professionally accepted and provided by their peers. Although there may be reason to permit conscientious objections in healthcare, conscientious non-objection should be encouraged, taught, and supported.

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Simamora, Robby. "Hak Menolak Wajib Militer: Catatan atas RUU Komponen Cadangan Pertahanan Negara." Jurnal Konstitusi 11, no. 1 (May 20, 2016): 130. http://dx.doi.org/10.31078/jk1117.

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The military service agenda proposed Components of the National Defense Bill sows controversy. The absence of protection of citizens who exercised their right of conscientious objection to military service could potentially lead to violations of human rights if the military service must be implemented as it happens in other countries. Guarantee the protection of conscientious objection as part of the civil and political rights is a necessity if the government want to impose military service, considering Indonesia had acknowledged the existence of conscientious objector in the history of its military service policy.

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CLARKE, STEVE. "Two Concepts of Conscience and their Implications for Conscience-Based Refusal in Healthcare." Cambridge Quarterly of Healthcare Ethics 26, no. 1 (December 9, 2016): 97–108. http://dx.doi.org/10.1017/s0963180116000670.

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Abstract:Healthcare professionals are not currently obliged to justify conscientious objections. As a consequence, there are currently no practical limits on the scope of conscience-based refusals in healthcare. Recently, a number of bioethicists, including Christopher Meyers, Robert D. Woods, Robert Card, Lori Kantymir, and Carolyn McLeod, have raised concerns about this situation and have offered proposals to place principled limits on the scope of conscience-based refusals in healthcare. Here, I seek to adjudicate among their proposals. I argue that to adjudicate among them properly it is important to consider the theoretical bases for conscientious objection. I further argue that there are two such bases to be considered. Some conscientious objections are justified by appeal to all-things-considered moral judgments, and some are justified by appeal to the “dictates of conscience.” I argue that both of these bases are legitimate and that both should be accommodated in any principled scheme to limit the scope of conscientious refusals in healthcare.

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Dongim, Lee, and Chun Junghwan. "Alternative service considerations for conscientious objectors in prison." Correction Review 82 (March 31, 2019): 59–87. http://dx.doi.org/10.14819/krscs.2019.29.1.1.59.

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Dongim, Lee, and Chun Junghwan. "Alternative service considerations for conscientious objectors in prison." Correction Review 82 (March 31, 2019): 59–87. http://dx.doi.org/10.14819/krscs.2019.29.1.3.59.

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Ilho, Hwang. "Criticism of the Alternative Service for Conscientious Objectors." Correction Review 86 (March 31, 2020): 3–28. http://dx.doi.org/10.14819/krscs.2020.30.1.1.3.

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Weiss, Erica. "Sacrifice as Social Capital among Israeli Conscientious Objectors." Ethnos 79, no. 3 (October 10, 2013): 388–405. http://dx.doi.org/10.1080/00141844.2013.821512.

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Derks, Marco. "Conscientious objectors and the marrying kind: rights and rites in Dutch public discourse on marriage registrars with conscientious objections against conducting same-sex weddings." Theology & Sexuality 23, no. 3 (August 13, 2017): 209–28. http://dx.doi.org/10.1080/13558358.2017.1351124.

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Shaw, David, Dale Gardiner, Penney Lewis, Nichon Jansen, Tineke Wind, Undine Samuel, Denie Georgieva, Rutger Ploeg, and Andrew Broderick. "Conscientious objection to deceased organ donation by healthcare professionals." Journal of the Intensive Care Society 19, no. 1 (September 14, 2017): 43–47. http://dx.doi.org/10.1177/1751143717731230.

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In this article, we analyse the potential benefits and disadvantages of permitting healthcare professionals to invoke conscientious objection to deceased organ donation. There is some evidence that permitting doctors and nurses to register objections can ultimately lead to attitudinal change and acceptance of organ donation. However, while there may be grounds for conscientious objection in other cases such as abortion and euthanasia, the life-saving nature of donation and transplantation renders objection in this context more difficult to justify. In general, dialogue between healthcare professionals is a more appropriate solution, and any objections must be justified with a strong rationale in hospitals where such policies are put in place.

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Grubb, Andrew. "Participating in Abortion and the Conscientious Objector." Cambridge Law Journal 47, no. 2 (July 1988): 162–65. http://dx.doi.org/10.1017/s0008197300117878.

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Gupta, Deepak. "Conscientious Objections during COVID-19 Pandemic." Indian Journal of Community Health 32, no. 2 (Supp) (April 20, 2020): 231–35. http://dx.doi.org/10.47203/ijch.2020.v32i02supp.010.

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Globally evolving COVID-19 pandemic has raised major questions which may have catastrophic implications like absence of universal facemask use, misunderstanding implications of SARS-CoV-2 test results, ventilator related mortality, cytokine reduction technology and anti-viral treatments being in their infancy still, failure to update advanced healthcare directives during pandemic, and overlooked home hospice options for COVID-19 patients when terminally ill. Moreover, there are inquisitive and interesting avenues worth exploring and innovating during COVID19 pandemic like “cold” viruses such as SARS-CoV-2 uniquely choosing airways which normally and naturally have temperatures much lower than core body temperatures, potential therapeutic role (if any) of facemask usage, potential role of natural disinfection by sunlight and its component ultraviolet-C which is used for artificial cleansing, potential bimodal immune response against SARS-CoV-2, and exploration into BCG vaccination based non-specific protection against intracellular pathogens with SARS-CoV-2 itself being an intracellular pathogen. Summarily, I am praying that the natural delays in establishing reproducible evidence during COVID-19 pandemic should not turn the humanity as we know today into a historical evidence.

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Kotecha, Anish. "AKT question relating to conscientious objections." InnovAiT: Education and inspiration for general practice 10, no. 8 (July 27, 2017): 447. http://dx.doi.org/10.1177/1755738017711834.

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Ezraty, Igal, and Freddie Rokem. "The Trial of the Refuseniks." TDR/The Drama Review 50, no. 3 (September 2006): 131–53. http://dx.doi.org/10.1162/dram.2006.50.3.131.

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The Trial of the Refuseniks drew attention to the moral issues of the conflict over the Israeli occupation of Gaza and the West Bank, a conflict that is still tearing Israeli society in two irreconcilable directions. The “theatrical documentary reading” is a reenactment of the military trial of five conscientious objectors, based on court transcripts.

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Ngwena, Charles G. "Conscientious Objection to Abortion and Accommodating Women's Reproductive Health Rights: Reflections on a Decision of the Constitutional Court of Colombia from an African Regional Human Rights Perspective." Journal of African Law 58, no. 2 (August 27, 2014): 183–209. http://dx.doi.org/10.1017/s0021855314000114.

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AbstractIf applied in isolation from the fundamental rights of women seeking abortion services, the right to conscientious objection can render any given rights to abortion illusory, including the rights to health, life, equality and dignity that are attendant to abortion. A transformative understanding of human rights requires that the right to conscientious objection to abortion be construed in a manner that is subject to the correlative duties which are imposed on the conscientious objector, as well as the state, in order to accommodate women's reproductive health rights. In recent years, the Colombian Constitutional Court has been giving a judicial lead on the development of a right to conscientious objection that accommodates women's fundamental rights. This article reflects on one of the court's decisions and draws lessons for the African region.

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Kemerli, Pınar. "RELIGIOUS MILITARISM AND ISLAMIST CONSCIENTIOUS OBJECTION IN TURKEY." International Journal of Middle East Studies 47, no. 2 (April 27, 2015): 281–301. http://dx.doi.org/10.1017/s0020743815000057.

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AbstractThis article focuses on Islamist conscientious objectors (COs) in Turkey who have resisted both mandatory conscription and the Turkish state's use of Islamic discourses of jihad and martyrdom to legitimize it. Examining military conscript training and the post-1980 coup national school curriculum, the article first outlines the Turkish state's production of a particular interpretation of Islam and its dissemination of it through nationalist and militarist discourses and practices. The article then pursues an ethnographic analysis of Islamist COs’ resistance to conscription through nonviolent civil disobedience based on antiauthoritarian and antinationalist interpretations of Islam. Weaving together their own interpretations of jihad and martyrdom with transnational theories and ideologies, Islamist COs present a powerful critique of Turkish militarism and its religious claims. A focus on Islamist COs potently highlights the diversity of Islamic groups and sensibilities in contemporary Turkey, and the difficulties faced by nationalist projects to discipline religious imaginaries and put them to the service of the modern state.

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