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Journal articles on the topic 'Public bioethic'
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1
Guerra, Marc D. "Can We Have a Public Bioethic?" Society 46, no. 4 (May 7, 2009): 333–40. http://dx.doi.org/10.1007/s12115-009-9221-x.
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KNOWLES, LORI P. "The Lingua Franca of Human Rights and the Rise of a Global Bioethic." Cambridge Quarterly of Healthcare Ethics 10, no. 3 (June 29, 2001): 253–63. http://dx.doi.org/10.1017/s096318010100305x.
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Globalization is often discussed as if it were a recent phenomenon relating primarily to the development of world financial markets and improvements in information and travel technologies. But globalization is an ancient process, beginning with mercantile and cultural exchanges and facilitated by advances in transportation. In the twentieth century, the results of globalization can be seen in the rise of global capitalism and in the construction of a global economy. Most recently, the process of globalization has moved beyond the world of finance, however, into areas still traditionally thought of as national concerns, such as culture and healthcare. It is no surprise, therefore, that increasingly the challenges the United States is confronting in healthcare, biotechnology, and the environment are simultaneously faced by the international community as a whole. In the wake of the HIV pandemic, growing environmental consciousness, and a series of sensational advances in biotechnology, there is a dawning realization that problems such as improving public health, regulating advances in biotechnology, and achieving sustainable environmental development transcend national borders. In other words, bioethics concerns are global in nature.
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Martins, Alexandre A. "Theological Bioethics and Public Health from the Margins." National Catholic Bioethics Quarterly 22, no. 2 (2022): 239–55. http://dx.doi.org/10.5840/ncbq202222222.
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This essay examines the development of a liberation bioethics in Latin America with its focus on public health equity from the experience and knowledge of those who are at the margins, the poor and historically oppressed groups. An encounter between bioethics and liberation theology contributed to form a Latin American bioethics marked by a double aspect: bioethical scholarly focus on public health equity and social activism for universal healthcare coverage. Liberation theology has a role in this bioethics oriented to public health, and Pope Francis offers a new contribution for this perspective at the same time that he brings it to a global discussion. Considering the exchange between liberation theology and bioethics and Francis’s insights, this essay offers a new perspective grounded in the Brazilian experiment and the Catholic social tradition to dialogue with US bioethical accounts by challenging the Western epistemological framework of bioethical studies in the Global North.
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Bryzgalina, Elena V. "Digital Bioethics: Disciplinary Status between Tradition and Computation." Voprosy Filosofii, no. 1 (2023): 94–103. http://dx.doi.org/10.21146/0042-8744-2023-1-94-103.
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The article highlights and analyzes the concept of “digital bioethics” as the use of digital methods for empirical research in bioethical discourse. The leader of bioethical research in Russia, Boris Grigoryevich Yudin, predicted an expansion of the range of social technologies that ensure effective public participation in the discussion and solution of problems in the field of science and technology. The spread of bioethical discourse in the digital space caused the formation of the concept of “digital bioethics”. The concept of “digital bioethics” has not been used so far in the Russian research literature, however, a number of topics discussed by Russian authors are close to the various aspects that digital bioethics draws attention to in its disciplinary formulation. Digital formats for understanding complex ethical issues in the public space, without canceling analogous forms of bioethical discussions, give rise to a new reality of bioethical discourse, which becomes the subject of digital bioethics using digital methods of empirical bioethical research. At the same time, there is no change in the understanding of the subject of bioethics. Digital methods of data collection and analysis contribute to the development of empirical bioethics through attention to the subjective experience of an individual and social groups, reflected in public discussions in the digital space, and can also describe the digital landscape of the operation of bioethical principles.
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McGEE, SUMMER. "Ideology and Politicization in Public Bioethics." Cambridge Quarterly of Healthcare Ethics 20, no. 1 (January 2011): 73–84. http://dx.doi.org/10.1017/s0963180110000630.
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Recently, concern has been raised regarding the politicization of public bioethics. Party politics has increasingly influenced public debate on ethical issues like stem cell research, human cloning, and end-of-life care. These debates have put bioethics “smack in the middle” of the culture wars. These recent events confirm Daniel Callahan’s prescient claim made in 1996 that “bioethical debates are beginning to reflect those culture wars … the larger moral struggles of our society.”
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Lapaeva, Valentina V. "The bioethical committee as an institute for social control of technological innovations in medicine: law analysis." Gosudarstvo i pravo, no. 4 (2022): 121. http://dx.doi.org/10.31857/s102694520019559-5.
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The article provides a general description and classification of bioethical committees from the point of view of the subject and goals of their activities, the nature of their authority, legal status, organizational and legal foundations of their activity. The bioethical committee is interpreted as a special institutional form of organizing scientific (interdisciplinary) and public understanding of moral and legal problems in the field of medicine, generated by technological innovations. In the system of social control the bioethical committee is a social institution that is either integrated into the system of public administration, or creates its own channels of influence on the position of the professional medical community and public opinion. From this point of view the article analyzes foreign and Russian history of bioethics committees institutionalization. The author interprets bioethics as a field of scientific and practical activity, the social purpose of which is to translate actual bioethical dilemmas, unsolvable on the basis of abstract principles, into the communicative space, where a consensus can be based on common moral intuitions. The article substantiates the thesis that the main intention of bioethics and bioethics committees, as an expression of its practical function, is to find a legal solution to problems. The author made proposals for improving the legal support for the creation and operation of bioethical committees in Russia.
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Sleeboom-Faulkner, Margaret, and Seyoung Hwang. "Governance of stem cell research: Public participation and decision-making in China, Japan, South Korea and Taiwan." Social Studies of Science 42, no. 5 (June 27, 2012): 684–708. http://dx.doi.org/10.1177/0306312712450939.
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This article compares and explores forms of ‘public’ participation in the development of bioethical governance of human embryonic stem cell research (hESR) in four Asian societies, and in doing so it contributes to the wider discussions on expertise and public inclusion. The article aims to add nuance to the concept of ‘public consultation’ by focusing on the contested meanings and relationships through which public roles and public debates are defined. The analysis seeks to go beyond a straightforward comparison by interpreting public discussions of hESR as being influenced by both local conditions and interconnected global science institutions. An adequate understanding of the public participation in debates on science requires the analysis of (a) particular reasons for scientific issues to require public discussion; (b) pressures of transnational forces; (c) variability of publics relevant to bioethical regulation; and, (d) the effects of institutionalization of bioethics. This study uses data from fieldwork conducted between 2006 and 2010 in four Asian countries. Most of the interviews were conducted in the local languages and concerned various kinds of public participation in bioethics activities, as well as the views of stem cell scientists on the need to involve the public in discussions on the acceptability of their research.
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Da Re, Antonio. "Immigrazione e salute come paradigma per la bioetica / Migration and Health as Paradigm for Bioethics." Medicina e Morale 67, no. 2 (June 20, 2018): 187–204. http://dx.doi.org/10.4081/mem.2018.535.
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Il saggio prende in esame il parere del Comitato Nazionale per la Bioetica su “Immigrazione e salute”, approvato il 23.6.2017. Vengono analizzati criticamente alcuni aspetti ritenuti maggiormente originali: il tentativo di evitare semplificazioni e stereotipi nello studio del fenomeno dell’immigrazione (par. 1) e la conseguente scelta metodologica di esaminare tale fenomeno a partire da una solida base empirica costituita dalla conoscenza di dati statistici, studi epidemiologici, riferimenti normativi (par. 2); la giustificazione, di carattere morale e giuridico, del principio della tutela della salute come diritto e però anche come dovere, che tra l’altro è richiesto agli stessi immigrati di rispettare (par. 3); l’emergenza in termini di salute pubblica costituita dalla diffusione della malattia mentale tra i migranti, specie quando essi siano stati sottoposti a violenze e a trattamenti disumanizzanti; sulla base di ciò si solleva l’interrogativo sulla pertinenza della categoria di «effetto migrante sano», ampiamente adoperata negli studi di bioetica dell’immigrazione (par. 4); la bioetica interculturale in riferimento specialmente al rapporto medico-paziente (par. 5), con una rivisitazione critica del principio di autonomia (par. 6). La conclusione che si potrà desumere dall’analisi proposta è che quello del rapporto tra bioetica e immigrazione non è un tema settoriale o di nicchia ma può addirittura assurgere a paradigma della bioetica tout court, perché affronta, da una prospettiva particolare, questioni bioetiche di carattere più generale, che hanno attinenza con la tutela della salute di ogni soggetto, indipendentemente dall’essere migrante o meno. ---------- The paper analyzes the opinion titled “Migration and Health” and approved by the Italian Committee for Bioethics on June 23, 2017. The following aspects, considered mainly original, are critically analyzed: the attempt to avoid simplifications and stereotypes while studying migration phenomena (par. 1) and the consequent methodological choice to analyze this phenomenon coming from a solid empirical basis composed of the knowledge of statistical data, epidemiological studies, and normative references (par. 2); the moral and legal justification for the safeguarding of health principle considered as a right but also as a duty that should be fulfilled by migrants as well (par. 3); the emergency in terms of public health due to the diffusion of mental disorder and illness among migrants, especially when they have been exposed to violence and inhuman treatments; all of this calls into question the pertinence of the “health migrant effect” category, which is widely used in bioethical studies focused on migration (par. 4); intercultural bioethics, especially in reference to the patient-physician relationship (par. 5) and to the critical reconsideration of the autonomy principle (par. 6). The proposed analysis will lead to the conclusion that the relationship between bioethics and migration is not a sectorial or niche topic but could even become the paradigm of bioethics tout court. Indeed, although it comes from a particular perspective, this topic deals with general bioethical issues related to the safeguarding of health of any human being, whether he or she is a migrant or not.
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Imwinkelried, Edward J. "Expert Testimony by Ethicists: What Should be the Norm?" Journal of Law, Medicine & Ethics 33, no. 2 (2005): 198–221. http://dx.doi.org/10.1111/j.1748-720x.2005.tb00487.x.
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The term, “bioethics” was coined in 1970 by American cancerologist V. R. Potter. In the few decades since, the field of bioethics has emerged as an important discipline. The field has attained a remarkable degree of public recognition in a relatively short period of time. The “right to die” cases such as In re Quinlan placed bioethical issues on the front pages. Although the discipline is of recent vintage, the past quarter century has witnessed a flurry of scholarly activity, creating a substantial body of bioethical literature. Moreover, the bioethics movement has manifested itself in institutional expressions. Universities and medical schools have added courses in bioethics to their curricula. In 1974, federal legislation and regulations mandated that federal grantees conducting human subjects research establish institutional review boards to safeguard subjects’ welfare, and even absent a legislative mandate numerous hospitals created ethics committees. Centers and institutes, devoted exclusively to the study of bioethical issues, have been founded.
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Hubenko, Hanna. "Art and Bioethics: Shift/Fusion of Understanding Genres." Filosofiya osvity. Philosophy of Education 23, no. 2 (December 27, 2018): 245–58. http://dx.doi.org/10.31874/2309-1606-2018-23-2-245-258.
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A fusion of «bioethics» and «art» changes the means and ways of broadcasting art in the field of new biotechnological achievements and recalls responsibility in science. Bioethics socializes art. Art popularizes bioethics and complements its «experience of comprehension» with aesthetic experiences. The article analyzes the connections that unite bioart with science and bioethics. Examples of creative bioart projects at the World Congresses on Bioethics, which draw attention to the installation and performative forms, expressing the artistic experience of bioethical values and meanings that museums and other public fields represent, are given. The processes of forming links between laboratory research (often hidden from public attention) and art-works through practical experiment, dialogue, observation, or play are analyzed. The tandem of art and bioethics provides a link between scientists and the public, reveals new possibilities for ethical reflection, and represents a living manifesto of overcoming the disunity of scientific and everyday practices. Art and bioethics are sources of inspiration for each other. Not only does art expand its boundaries, transforming a scientific experiment into an artistic process, but also bioethics is entering a new level of research and discussion, reinforcing its creative potential through art. Despite the fact that they differ in genre, they create a common space of rational discourse as well as a common ground for familiarizing with the artistic experience in the process of their cooperation and communication, with the purpose of understanding the emerging problems, attracting to them not only professionals, but also broad circle of people interested in bioethical issues.
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Possamai, Verônica Ribeiro, and Rodrigo Siqueira-Batista. "Schramm and Kottow’s bioethics of protection: principles, scopes and conversations." Revista Bioética 30, no. 1 (March 2022): 10–18. http://dx.doi.org/10.1590/1983-80422022301501en.
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Abstract The bioethics of protection is a theoretical-practical ethics proposed from the recognition of the insufficiencies of principialism for the approach of conflicts in the field of public health, an area to which originally the efforts of the nascent bioethical current were oriented. The basic rights of certain beings and populations are threatened by the expansion of globalization and social inequality and, in response to this context, the bioethics of protection aims to support them until they can autonomously seek quality of life (whenever possible). Based on these preliminary considerations, this article, this paper seeks to elucidate historical aspects, conceptual elements and the current scope of the bioethics of protection, outlining possible relations with other bioethical currents, such as care ethics and (bio)ethics for all beings, as a way to support reflection on current ethical conflicts in the sphere of health, lato sensu , and public health, stricto sensu .
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RAKIĆ, VOJIN, and PETAR BOJANIĆ. "Bioethics in Serbia: Institutions in Need of Philosophical Debate." Cambridge Quarterly of Healthcare Ethics 20, no. 3 (May 20, 2011): 440–48. http://dx.doi.org/10.1017/s0963180111000120.
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This paper is structured in three sections. The first discusses the institutional framework pertaining to bioethics in Serbia. The functioning of this framework is critically assessed and a number of recommendations for its improvement presented. It is also emphasized that philosophers are underrepresented in public debate on bioethics in Serbia. Second, this underrepresentation will be related to two issues that figure prominently in Serbian society but are not accompanied by corresponding bioethical discourses: the first is abortion and the second is the largely unrestricted use of neuropharmacology since the 1990s, both for therapeutic and for cosmetic/recreational purposes. Finally, the perspective of bioethics in Serbia is addressed. It is asserted that this perspective can be based on the enhancement of public philosophical debate on bioethical issues, especially those with notable features in Serbian society (such as abortion and neuropharmacology). Such enhancement would also strengthen the corresponding institutional and legal frameworks.
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Rueda Rodríguez, Manuel Jesús. "Dilemas Éticos en la Interpretación Sanitaria en Contextos de Violencia de Género." FITISPos International Journal 6, no. 1 (April 30, 2019): 258–68. http://dx.doi.org/10.37536/fitispos-ij.2019.6.1.225.
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Resumen: Actualmente se observa un creciente número de casos en los que la labor del intérprete se ve condicionada por la presencia de conflictos éticos. Para este estudio se ha creído conveniente crear una situación cuya contextualización se identifica con la violencia de género en la interpretación sanitaria. Los dilemas éticos que aparecen en la profesión del intérprete de los servicios públicos poseen una dificultad añadida, Sin duda, el atractivo de este estudio reside en el planteamiento realizado, ya que conjuga los principios bioéticos de la medicina con el código ético del intérprete. Para acometerlo, se han confeccionado tres cuestionarios diferentes, dirigidos a tres tipos de receptores, en primer lugar, al alumnado de interpretación y traducción, por otro lado, al alumnado de medicina, y, por último, al público general. El análisis de estas respuestas sirve como base para establecer un marco de actuación en contextos sociosanitarios de violencia de género.Abstract: Nowadays, an increasing number of cases in which interpreting might be affected by ethical dilemmas has arisen. For the present study, it was necessary to compose a situation related to gender-based violence during healthcare interpreting. Ethical dilemmas in public service interpreting are difficult to tackle. Undoubtedly, the appeal of this study relies on its approach since it allows to observe how bioethic principles and interpretation codes of ethics converge. In order to achieve this aim, three different surveys have been created and addressed to three target groups, first, to interpreting students, secondly medicine students and thirdly, general public. The analysis of the answers can help create some guidelines in gender-based violence public health contexts
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Yuzawa, Lucineia Satiko, Wellington Fernando Da Silva Ferreira, and Elia Machado de Oliveira. "Políticas Públicas Brasileira de Imunização e Educação Permanente: Um Recorte Temporal Bioético / Brazilian Public Policies on Immunization and Permanent Education: A Temporary Bioethic Cutting." ID on line REVISTA DE PSICOLOGIA 13, no. 45 (May 30, 2019): 95–110. http://dx.doi.org/10.14295/idonline.v13i45.1681.
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A estratégia para enfrentamento de grandes epidemias, está interligada ao sucesso das campanhas de multivacinação, integrada a rotina de saúde pública, em conjunto aos aspectos da bioética. Objetiva-se este, compreender os aspectos da imunização e bióticos nos serviços de saúde e suas dimensões acerca da educação permanente. Trata-se de uma pesquisa bibliográfica de cunho sistemático transversal, de manejo exploratório, com abordagem qualitativa, descritivas em acervos digitais, publicados entre 2014 e 2018. Dados evidenciados apontam que a imunização tem como alvo afirmar as proteções específica ao indivíduo imunizado, tornando-se, ferramenta efetiva em saúde pública, proponente empregados pelos governos e autoridades sanitárias. Para tal, vale ressalvar a relevância da educação continuada e seus preceitos da bioética ao que tange o processo em imunização, dado o advento de novas vacinas quais são incorporadas e novos conhecimentos disponibilizados, aponta-se ainda que, a âmbito nacional apresenta um histórico de avanços na imunização da população brasileira, critérios epidemiológicos, de eficácia, segurança e socioeconômicos para a incorporação das vacinas. Contudo, conclui-se, que programas vem empenhando esforços para atingir as metas com qualidade e segurança, aliada a educação continuado dos processos de imunização de forma sustentável, adequada às necessidades do país, à luz das evidências científicas. Palavras-chave: Bioética, Imunologia, Educação Permanente, Saúde Pública, Enfermagem.
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Nikolaos, Metropolitan. "Church and Bioethics in Greece." Studies in Christian Ethics 24, no. 4 (November 2011): 415–27. http://dx.doi.org/10.1177/0953946811415011.
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The Bioethics Committee of the Church of Greece, headed by Metropolitan Nikolaos of Mesogaia and Lavreotiki, was founded a few years ago, bringing together clergy, medical and legal experts. In his address, Metropolitan Nikolaos explains the concerns and the conditions that led to its foundation and he outlines some of the activities and the principles of the Committee. This address, a somewhat broad-brush presentation of the state of bioethics in Greece, is offered as a proposal as to how the Church can work within a secular state, and how it can attempt to raise awareness about the spiritual aspect of bioethical concerns. Overall, the Bioethics Committee tries to promote public dialogue about sensitive bioethical issues, and to make sure that the spiritual perspective is duly informed by medical science. In addition, the Committee tries to make sure that the spiritual perspective is considered by the state in the face of existing or emerging law that touches on bioethical concerns.
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PĹ‚otka, Bartosz, Cristina Iulia Ghenu, and Laura Brad. "DOES EMOTIONAL MATURITY HELP TO EXPRESS MORAL BELIEFS? EVALUATING â€MORAL GAMES FOR TEACHING BIOETHICS’ AMONGST ROMANIAN AND POLISH STUDENTS." CBU International Conference Proceedings 5 (September 23, 2017): 764–71. http://dx.doi.org/10.12955/cbup.v5.1022.
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The recent development of biotechnology generated a new set of individual and public moral dilemmas gathered under the name of bioethics or biopolitics. These issues are specific because they merge – as nothing else before – moral, private and political spheres. Thus, public awareness of these cases and of any elements that can influence personal bioethical decisions must be stimulated. One of such methods is the academic teaching of bioethics. Since Darryl R.J. Macer defined the latter as “the love of life, reflecting the hope that bioethics may value life in a process involving emotions and rationality” we found interesting to investigate the role of emotional maturity (EM) in solving bioethical dilemmas. The study involved 103 Polish and Romanian students asked first to fill the Friedman’s emotional maturity form and then solve chosen exercises based on UNESCO’s Moral Games for Teaching Bioethics. The results indicate that a high level of emotional maturity correlates positively with the students’ ability to express their moral beliefs for Romanians and negatively for Poles; therefore, the results indicate there is a need to modernize the actual standards for teaching bioethics by enriching them with either emotional or rational components according to the cultural premises.
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AHOLA-LAUNONEN, JOHANNA. "The Evolving Idea of Social Responsibility in Bioethics." Cambridge Quarterly of Healthcare Ethics 24, no. 2 (February 26, 2015): 204–13. http://dx.doi.org/10.1017/s0963180114000516.
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Abstract:This article discusses the notion of social responsibility for personal health and well-being in bioethics. Although social responsibility is an intrinsic aspect of bioethics, and its role is increasingly recognized in certain areas, it can still be claimed that bioethics in general is committed to an individualistic theoretical framework that disregards the social context in which decisions, health, and well-being are situated. The philosophical premises of this framework regard individuals as rational decisionmakers who can be held accountable for their health conditions and who should be the primary objects of intervention in attempts to reduce lifestyle-associated chronic diseases. There are, however, social determinants of health that challenge this conclusion. Because their impact can be controlled, to a certain extent, by social and public policy decisions, their existence shows the inadequacy of the purely individualistic approach. I suggest, accordingly, that bioethics would benefit, both academically and societally, from a more social perspective. Bioethical studies that acknowledge, from the start, the social determinants of health would be more amenable to constructive multi- and interdisciplinarity, and a more balanced account of responsibility would further the contribution of sound bioethical work to sensible public policies.
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Beever, Jonathan, and Peter J. Whitehouse. "The Ecosystem of Bioethics." JAHR 8, no. 2 (2017): 227–43. http://dx.doi.org/10.21860/j.8.2.5.
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Understanding bioethical inquiry as ecosystem aligns that thinking about health conceptually close to public health ethics. Despite having roots in decades-long, culturally-diverse, and disciplinarily-broad concerns about the relationships of human beings to environment as manifest in the work of Fritz Jahr and Van Rensselaer Potter, medical “mainstream” bioethics has maintained a relatively narrow focus on individual health. The practical instantiations of bioethics are inconsistent both with the term’s own historical international contexts and the ecosystemic nature of health, a concept of systems that includes both cultural and biological interactions. Following a growing number of international calls for such change in bioethics, this paper argues that a reinvigoration of bioethics demands transdisciplinary intersections of ecology, value, and health – as a bridge connecting across to the identified projects of public health ethics.
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Garrafa, Volnei, Debora Diniz, and Dirce Bellez Guilhem. "Bioethical language and its dialects and idiolects." Cadernos de Saúde Pública 15, suppl 1 (1999): S35—S42. http://dx.doi.org/10.1590/s0102-311x1999000500005.
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In their search for answers to the relevant theoretical questions on importing knowledge in practical ethics, the authors take an instrumental approach to metaphor. This figure of language allows one to compare language and linguistic variants to bioethics and knowledge. As defined by the dictionary, an 'idiom' is the official language of a nation, a 'dialect' is a regional variant of an idiom, and an 'idiolect' is an individual variant of a dialect. The bioethical idiom is thus seen as a linguistic set constituting a 'bioethical nation'. Since it is situated above particular dialects, it exercises more than a regulatory role over the discipline. In this article, in order to focus on the process of transmission of knowledge in bioethics, the authors chose Diego Gracia's work as a paradigmatic reference to the question on the transculturation of dialects and the relations in bioethics which are considered 'peripheral' or 'central'. Although this researcher found the key question pointing to the core of the problem of importing dialects, he is still searching for a proper answer to the cultural/bioethical context/contradiction
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Hernández-Marrero, Pablo, Sandra Martins Pereira, Patrícia Joana de Sá Brandão, Joana Araújo, and Ana Sofia Carvalho. "Toward a bioethical framework for antibiotic use, antimicrobial resistance and for empirically designing ethically robust strategies to protect human health: a research protocol." Journal of International Medical Research 45, no. 6 (May 1, 2017): 1787–93. http://dx.doi.org/10.1177/0300060517697595.
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Introduction Antimicrobial resistance (AMR) is a challenging global and public health issue, raising bioethical challenges, considerations and strategies. Objectives This research protocol presents a conceptual model leading to formulating an empirically based bioethics framework for antibiotic use, AMR and designing ethically robust strategies to protect human health. Methods Mixed methods research will be used and operationalized into five substudies. The bioethical framework will encompass and integrate two theoretical models: global bioethics and ethical decision-making. Results Being a study protocol, this article reports on planned and ongoing research. Conclusions Based on data collection, future findings and using a comprehensive, integrative, evidence-based approach, a step-by-step bioethical framework will be developed for (i) responsible use of antibiotics in healthcare and (ii) design of strategies to decrease AMR. This will entail the analysis and interpretation of approaches from several bioethical theories, including deontological and consequentialist approaches, and the implications of uncertainty to these approaches.
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Hanna, Kathi E., Robert M. Cook-Deegan, and Robyn Y. Nishimi. "Finding a Forum for Bioethics in U.S. Public Policy." Politics and the Life Sciences 12, no. 2 (August 1993): 205–19. http://dx.doi.org/10.1017/s0730938400024163.
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Advances in biomedical research and health care simultaneously create practical benefits and ethical dilemmas. These bioethical dilemmas are the subject of intense social and political debate. Recent attempts in the United States to address these issues in a national, public policy setting have had mixed success. The absence of a single national voice has resulted in many voices at many levels. This article describes and analyzes past national bioethics bodies in an effort to find commonalities for both success and failure. It concludes that reconstitution of an Ethics Advisory Board within the Department of Health and Human Services and the formation of a President's Bioethics Commission are needed as the nation confronts new and difficult choices in research ethics and the delivery of health care.
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Marinčić, Mile, and Tatjana Trošt Bobić. "Bioethics in Physiotherapy and Nursing Schools’ Programs." Pannoniana 3, no. 1-2 (December 1, 2019): 84–100. http://dx.doi.org/10.2478/pannonia-2019-0006.
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Abstract The interest in ethical and bioethical topics in society is always present. However, the question arises as to how are ethical and bioethical problems of broad spectrum presented to the public, starting from issues related to health, medicine, technology, genetics, to issues about economy and politics. If ethical-bioethical issues will be addressed in different fields of social life without systematic methodological preparation, we could easily be trapped in ethics and bioethics speeches, which would be presented in a way that suits somebody at a certain point. When talking about educational institutions like College or Polytechnic with medical and health-related study programs, it would certainly be useful to make an analysis about the ethical-bioethical topics and subjects they are offering to students. Recently, there is a high interest of high school graduates in enrolling to professional study programs like Physiotherapy and Nursing. Bioethics is an obligatory subject within the framework of those study programs. However, lecturers of different profiles are chair professors of Bioethics at the aforementioned institutions, starting from physicians, through philosophers, theologians, sociologists, and lawyers. Of course, that is possible because a scientist can deal with various scientific challenges through his career, but it would certainly be important to at least equate syllabi, as well as plans and programs of Bioethics in Physiotherapy and Nursing study program. It is important to note that in Physiotherapy programs, besides subjects from the field of biomedicine, a significant part of the program is based on the science of movement and especially therapeutic exercises, which point out the need to include the field of kinesiology into the Bioethics plan and program.
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Брызгалина, Елена Владимировна. "DIGITAL BIOETHICS AS DIGITAL HEALTH ETHICS." ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no. 1(35) (January 31, 2023): 9–29. http://dx.doi.org/10.23951/2312-7899-2023-1-9-29.
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Распространение биоэтического дискурса в цифровое пространство и формирование этических проблем цифрового здравоохранения вызвали формирование концепта «цифровая биоэтика». В статье анализируется цифровая биоэтика, понимаемая как этика цифрового здравоохранения, отличающаяся от понимания цифровой биоэтики как использования цифровых методов сбора и анализа данных для описания цифрового ландшафта биоэтического дискурса и действия биоэтических принципов. Задачей цифровой биоэтики, понимаемой как этика цифрового здравоохранения, является анализ взаимозависимости технологий цифрового здравоохранения и социальных практик. Ее предмет выходит за пределы биоэтического дискурса по поводу создания и применения цифровых технологий для медицинских целей и включает изучение влияния цифровых систем на распространение таких ценностей, как общественное благополучие, социальная справедливость, солидарность, а также на связь ценностей с инфраструктурой и интересами акторов здравоохранения. Цифровая биоэтика как этика цифрового здравоохранения не разрабатывает отдельных методов анализа, в отличие от цифровой биоэтики, понимаемой как использование цифровых методов исследования социальных репрезентаций биоэтического дискурса в открытом цифровом пространстве. Перспективы развития цифровой биоэтики связаны с развитием эмпирической и нормативистской традиций биоэтического дискурса, проходящего в аналоговом и цифровом форматах. Особенности функционирования биоэтических институций в цифровом пространстве также должны быть дополнительно описаны. Отдельной задачей становится комплексное междисциплинарное обсуждение этических проблем различных проявлений цифрового мира (биоэтика, этика искусственного интеллекта, алгорэтика). Personalized medicine development includes an active use of digital products and tools for diagnosing, treating and monitoring health. This phenomenon generates such digital-related concepts as “digital health,” “Digital Medicine,” “Digital Therapeutics,” or “Digital Wellness.” Digital health includes tele- and algorithmic medicine, e-health, and mobile health. Bioethics represents a research area and social institution. Bioethics should increase the ethical support for bioethical choice subjects in the context of the social practices’ transformation in personal and public health. The article highlights the features of the subject and methodology interpretation; indicates the prospects for the development of digital bioethics. This article describes digital bioethics as digital health ethics. This interpretation differs from the understanding of digital bioethics as a field of using digital methods of empirical research. The research subject is social relations regarding confidentiality, truthfulness, trust, justice, and accountability. The entire social system is involved in the bioethical analysis, since the ethical issues of digital health are considered in a wide context of social dynamics, economic interactions, and political governance. Thus, digital bioethics is close to biopolitics. Digital bioethics uses several approaches. It refers to certain ethical theories to evaluate the results of the digital health technologies’ use. It considers different digital health-related situations through bioethical principles. It also describes the ethical harm in the digital technologies’ creation and integration in healthcare. Ethical issues are related to the social mechanisms in which they are created and used. The moral dilemmas’ resolution is seen as power relations’ manifestation. Digital bioethics analyzes the policy of various healthcare actors, the dependence of digital health on communication infrastructure and economic influence. Digital bioethics proposes to address treatment depersonalization and anonymization which represent the consequences of health and disease datafication. Digital bioethics complements empirical description of digital health practices and public health policies. On the one hand, digital bioethics is a field of digital methods’ application for studying bioethical discourse in the digital space. Thus, digital bioethics digitizes analog methods and additionally develops digital analysis methods. On the other hand, digital bioethics is defined as digital health ethics, and does not pay attention to the development of its own research methods. These two interpretations are interconnected. According to digital bioethics, ethically acceptable futures are the basis for management decisions in healthcare. This fact enhances a comprehensive transdisciplinary description of digital ethical foundations and ethical regulation mechanisms. Bioethics, algoretics, artificial intelligence ethics, engineering ethics, business ethics, political ethics, and other manifestations of applied ethics can be combined into a unique research complex and form a common mechanism for social and humanitarian innovations’ expertise. Prospects for the digital bioethics’ development should be comprehended through the empirical and normative traditions, the correlation of analog and digital discourses of bioethics, as well as the peculiarities of the bioethical institutions’ functioning in the digital space.
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BALATSOU, MARIA, and KOSTAS THEOLOGOU. "Promoting Bioethical Literacy in Primary Education: The European Reality and the Case of Greece." International Journal of Childhood Education 2, no. 4 (December 20, 2021): 42–51. http://dx.doi.org/10.33422/ijce.v2i4.188.
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The development of biotechnology during the last decades brings societies and policymakers a fresh view on how to communicate and manage the biotechnological knowledge and ethical aspects that arise, concurrently. During the era of biotechnological accomplishments and globalization, a new field of ethics arises, the field of Bioethics. It aims to balance between the dangers that emerge because of the implementation of biotechnological accomplishments on human life and their benefits. With the promotion of Bioethics education, everyone has to realize his personality, his mentality, his citizenship, and his connection to others. Many educational institutes worldwide embody bioethical courses for their students and an adequate number of curricula have been created for this purpose. Researchers and educators accord with the necessity of public ethical and bioethical literacy already from elementary school. At the same time in many seminars organized by the Committees on Bioethics, the appropriateness of teaching Bioethics primarily is presented and organizations worldwide support the introduction of Bioethics courses in the curricula. The majority of European countries have incorporated ethics and bioethics courses into their curricula for Primary Education. Greece amongst other countries is the exception to that rule. The goal of this dissertation is to convince the local education policymakers about the importance of Bioethics education so to include ethics and bioethics courses in the Greek educational system, in all grades and especially in elementary school, based on the necessity for the creation of educated future citizens for the country and the world.
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Sass, Hans-Martin. "Protestant Traditions of Bioethics Bases (Translation from German by Ganna Hubenko)." Filosofiya osvity. Philosophy of Education 19, no. 2 (December 23, 2016): 221–30. http://dx.doi.org/10.31874/2309-1606-2016-19-2-221-230.
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The term and concept of bioethics (Bio-Ethik) originally were developed by Fritz Jahr, a Protestant Pastor in Halle an der Saale in 1927, long before in the 1970ties bioethics in the modern sense was recreated in the US and since has spread globally. Jahr’s bioethical imperative, influenced by Christian and humanist traditions from Assisi to Schopenhauer and by Buddhist philosophy holds its own position against Kant’s anthropological imperative and against dogmatic Buddhist reasoning: ‘Respect each living being as an end in itself and treat it, if possible, as such’. Jahr interprets the 5th Commandment ‘Thou shalt not kill’ offensively and liberally as ‘common morality’ which includes the obligation of caring for one’s own health, public health and health education within the wider framework of a universal bioethical Sittengesetz. Pastor Fritz Jahr, who had no immediate influence during his times, built a strong first Protestant foundation for contemporary theological and ethical concepts in medical ethics, bioethics, and environmental ethics.
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Rodrigues, Carlos Alberto Bizarro, and Fermin Roland Schramm. "Bioethics of protection: fundamentals and perspective." Revista Bioética 30, no. 2 (June 2022): 355–65. http://dx.doi.org/10.1590/1983-80422022302531en.
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Abstract This article seeks to reflect on the perspective of bioethics of protection and explain its tools, by using a bibliographic survey based on the theorical marks of its main idealizers and the informative reading technique, which seeks to identify the thematic and the main ideas involved. To that end, we first present protection as a bioethical principle by going deeper into the origin, to the definition and the analysis of the terms “vulnerability”, “susceptibility” and “injury”. Then, we seek to present the bioethical approaches regarding the “principle of protection”. Finally, we argue that bioethics of protection works as a paradigm for the apprehension, analysis, and resolution of moral conflicts in public health, revealing itself a fundamental approach in this field, considering its challenge is facing the tension between the individual and the collective spheres.
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Rejimon, P. K. "THE CONTRIBUTION OF BIOETHICAL EDUCATION PROBLEMS AND PROSPECTS." International Journal of Research -GRANTHAALAYAH 5, no. 7 (July 31, 2017): 338–47. http://dx.doi.org/10.29121/granthaalayah.v5.i7.2017.2139.
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Education is universally recognized as an inviolable human right in the universal declaration of human rights. It is a chance for people to satisfy their innate desire to learn, and to prepare for future, and to enable them to make contributions to the future of the society. Therefore, bioethics education means education about, for and within democracy, based on full participation of the people within social, political and cultural affairs at all levels of government, concerning them as citizens. In the present era of high tech revolution, the great task of ethically based education is to reform the human mind. The way of life of human being may change during the 21st century. However bioethical issues impact upon all the people, the public should actively join the discussion. People have a right to reflect on their opinions in policy making; it could be argued that all have a duty to make responsible decision for the range of bioethical issues. Bioethics should be made a compulsory course with requisite attendance for the award of professional degrees. Studies have shown that making ethics an optional course in medical or professional colleges even school levels does not serve its purpose. Education and awareness are solutions to these bioethical issues. A structured curriculum is necessary for teaching of bioethics. Our decisions affect not only our individual life, but also our family, society, future generations and other living organisms. We all have a chance to study bioethics sometimes in our life.
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Parker, Lisa S. "INFORMATION(AL) MATTERS: BIOETHICS AND THE BOUNDARIES OF THE PUBLIC AND THE PRIVATE." Social Philosophy and Policy 19, no. 2 (July 2002): 83–112. http://dx.doi.org/10.1017/s0265052502192041.
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In this essay, I argue that the way American bioethics has traditionally conceived of the distinction between public and private has given rise to some ethically problematic blind spots in its analyses to date. Furthermore, I argue that bioethics's view of the public and private spheres has reinforced a shortsighted view of bioethics's analytical sphere of influence. In particular, it has led bioethics to conceptualize issues largely from the perspective of health professionals, eschewing analyses of the problems of health and health information that patients and their intimates face outside of professional relationships and traditional health-care settings. It has also led some bioethical analyses to reflect, and to some degree reinforce, relationships of power that they might instead challenge.
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Haliti, Valdete, Driton Abdullahu, Iva Rinčić, and Amir Muzur. "Bioethics institutionalisation in the Republics of Kosovo and Albania." JAHR 12, no. 2 (2021): 233–42. http://dx.doi.org/10.21860/j.12.2.2.
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The paper tries to briefly present the thorny way of development of bioethics and bioethics institutionalisation in the two countries of South-East Europe – the Republics of Kosovo and Albania – with respect to legal, public-administrative, and societal parameters. Departing from a “European institutionalisation” primer, the article analyses the history and current situations in Kosovo and Albania, taking into account the most prominent individuals and ideas in the domain of bioethics institutionalisation. While Kosovo is missing the ratification of some basic documents (the Oviedo Declaration), Albania has a longer and richer experience in this field, but still lacks the diversity of approach so present and promising in the majority of European countries. Finally, recommendations for bioethical institutionalisation are provided, and the particular role of ethics in the development of public administration in the case of Kosovo is exposed in more detail.
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Hubenko, Hanna. "Structuring Bioethics Education: Building Bioethical Potential, Experience, Practice." Filosofiya osvity. Philosophy of Education 26, no. 2 (June 25, 2021): 109–20. http://dx.doi.org/10.31874/2309-1606-2020-26-2-8.
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The article is divided into the following main blocks: initiatives of bioethics` capacity building; practices and experiences in the bioethicist`s work. The article aims to investigate the structuring possibilities of bioethical education, and the model of integrative bioethics is seen in this context as a promising device/tool. The figure-scheme, created by the author, shows 2 bioethics' growth lines - educational, as a formal (institutional) line and societal, as informal (cultural) one. In describing the lines, the author has identified the main aspects of influence: the cultural aspect (a); the political aspect (c); the humanistic aspect / human capital (c). In the educational (formal) sphere the following areas of activity were described - school, education, interdisciplinary programs in bioethics. In societal (informal) - experience of participation of community organizations in the creation of projects and grant activities of bioethicists. Hereof the following blocks were discussed - Bioethicist as an activist; Role of bioethicist as a translator, agent of change. Education through bioethics and public discussion of bioethical issues is what can be called a «circle of integrity». Bioethics education prepares community members to deal with ethically challenging issues by providing them with the skills to address ethical challenges in the everyday routine of one community.
Bioethics capacity building was reviewed through the creation of a professional network of bioethics experts and their educational programmes - the Integrative Platform of Bioethics (InPlatBio). A network of bioethicists and stakeholders provides a learning-friendly environment. Both - networks and the development of links with different informal organisations and associations are important for essential communicative skills. The use of online courses, webinars is a modern source of information on the development of bioethics in Ukraine as well as in European countries.
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Rothstein, Mark A. "Expanding the Role of Bioethics in Translational Science." Journal of Law, Medicine & Ethics 50, no. 3 (2022): 603–7. http://dx.doi.org/10.1017/jme.2022.99.
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AbstractTranslational science attempts to accelerate and increase the significance of research progressing from bench to bedside. Support from the NIH through its institutional grant program has increased the prominence and importance of translational science. The inclusion of a broadly based bioethics component to translational science presents an opportunity for bioethics scholars to address fundamental social issues, including the effects of translational science on public health, health equity, and human flourishing. Large-scale bioethical inquiries could examine research priorities, unintended consequences of research, and access to and uptake of research discoveries.
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TROTTER, GRIFFIN. "Bioethics and Healthcare Reform: A Whig Response to Weak Consensus." Cambridge Quarterly of Healthcare Ethics 11, no. 1 (January 2002): 37–51. http://dx.doi.org/10.1017/s096318010210106x.
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Contemporary bioethics begins with the perception that medical values are a matter of public, rather than merely professional, interest. Such was the message of delegates in Helsinki and of the New Jersey court that decided for Quinlan. It is a theme that lurks within almost every major bioethical treatise since the first edition of Principles of Bioethics. This perception also undergirds the increasingly popular suggestion that moral authority in the patient-physician relationship resides neither in the medical profession, nor in the singular will of the patient, but in moral communities that link both parties with higher social orders.
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Hubenko, Hanna. "Urban bioethics – The architect of a healthy city." JAHR 11, no. 1 (2020): 171–88. http://dx.doi.org/10.21860/j.11.1.9.
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Urban bioethics pays attention to the design of healthy relationships through the involvement of citizens. The main characteristics of urban bioethics: inclusion, integrity, transdisciplinarity. Involvement is a relentless engaging scriptwriter that is deployed by urban bioethics to explore the everyday application of its principles. Integrity discloses integrative mechanisms for bringing communities together in order to create a development strategy for the city and society in general. Transdisciplinarity explains the mechanism of transcendental space, bringing together a variety of languages, professions, cultures, and etcetera. In this article, we go into examples of bioethical practices that promote the development and implementation of intercultural strategies on an Integrated Bioethics Platform, which can be found in the city both - online and offline. We also make suggestions on the leading types of behavior that are indoctrinated by this platform: networking; involvement through art; awareness of public space and one’s place/one’s self; educational practices.
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Merali, Zara, Peter A. Singer, Victor Boulyjenkov, and Abdallah S. Daar. "The ELSI Genetics Regulatory Resource Kit: A Tool for Policymakers in Developing Countries." Journal of Law, Medicine & Ethics 32, no. 4 (2004): 692–700. http://dx.doi.org/10.1111/j.1748-720x.2004.tb01974.x.
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The international context of the last fifty years of modern bioethics have been significant in establishing health-care ethics or bioethics as a common parlance - an ideology of our times, achieving near universal acceptance, with little dissent. Most international health organizations have developed important declarations that have become the credo of their daily practice and long-term commitments. However, in the last decade in particular, bioethicists and other health-care practitioners and scholars have worried about the persistence of health-care inequities and the inadequate realization of bioethics, particularly in low-to-middle income countries. Global bioethics, now well into the new millennium, has entered a regulatory crisis: it needs to confront not just global bioethical commitments around major scientific revolutions such as genomics, but further, a regulatory crisis about the persisting national public law silences and health inequities, especially in low-to-middle income countries.
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Rheeder, R. "Corruption in the public health sector in South Africa: A global bioethical perspective." South African Journal of Bioethics and Law 14, no. 3 (December 31, 2021): 79–83. http://dx.doi.org/10.7196/sajbl.2021.v14i3.693.
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It is clear that corruption as the abuse of power is an enormous bioethical issue in the public health sector in SA, but as a challenge, it has not elicited much discussion from a global bioethical perspective. The Universal Declaration of Bioethics and Human Rights (UDBHR) on corruption considers three matters. First, the existence of corruption as a problem of power is recognised in the health environment and condemned (article 18). Second, corruption is indicated as an immoral phenomenon that harms the interests of the patient (article 4), ignores vulnerable people (article 8) and neglects social responsibility (article 14). Third, it can be concluded that the UDBHR expresses the opinion that corruption has to be combated by a process of ethical decision-making (article 18.2-3), the use of ethics committees (article 19) and ethics education (article 23.1).
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Flanigan, J. "Public Bioethics." Public Health Ethics 6, no. 2 (July 1, 2013): 170–84. http://dx.doi.org/10.1093/phe/pht022.
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Boychenko, Nataliia, and Svitlana Pustovit. "Review of the IX International Symposium on Bioethics "Health, Medicine and Philosophy: Survival Strategies"." Filosofiya osvity. Philosophy of Education 27, no. 1 (August 11, 2021): 261–72. http://dx.doi.org/10.31874/2309-1606-2021-27-1-15.
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The IX International Symposium on Bioethics on April 15-16, 2021 was a significant event for the bioethical community. There were discussed the applying of philosophical, theoretical, methodological and bioethical principles of modern medicine and the concept of health in the context of global challenges.
The Symposium was organized by the Department of Philosophy of the Shupyk National Healthcare University of Ukraine and the Ukrainian public organization "Ukrainian Association for Bioethics"; Testemitanu State University of Medicine and Pharmacy; Sakharov International State Ecological Institute, Belarusian State University; Tashkent State Dental Institute; South Kazakhstan Medical Academy.
The article highlights the key ideas of the reports of leading bioethicists, theorists of medicine and philosophers. Annotations of reports at the plenary session of the symposium are presented in more detail. In particular, there are represented the main thesis of the reports of Svetlana Pustovit, Tatiana Gardashuk, Olga Gomilko, Tatiana Mishatkina, Sergei Melnov, Vladimir Falko, Theodore Ţîrdea, Nikolai Kiselyov, Zamirа Mukhamedovа, Susan Miller.
The main points of the resolution of the IX International Symposium, which were adopted by all participants, are reflected in this review.
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Popova, O. V. "THE PROTESTING SELF OF BIOETHICS AND THE PATIENT." RUDN Journal of Philosophy 23, no. 3 (December 15, 2019): 346–55. http://dx.doi.org/10.22363/2313-2302-2019-23-3-346-355.
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The article considers the history of bioethics formation as a human rights movement aimed at establishing patient autonomy and limiting the practice of uncontrolled medical manipulation of human body, biomedical experimentation on people in the name of science, “public good” and other values. It is shown that the forms of expression and content of the statements of the protesting bioethical expert and the content turned out to be extremely diverse and based on conflicting ethical principles, actually demonstrating total rejection and confrontation of various conceptual arguments and often not contributing to the development of a universal, acceptable to all stakeholders ethical position. The article considers the peculiarities of bioethical protest and philosophical reasoning in connection with the emergence in the field of modern medicine of the diagnosis of brain death and gives a general idea of the intense public perception of this diagnosis.
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Mertz, Marcel, Hélène Nobile, and Hannes Kahrass. "Systematic reviews of empirical literature on bioethical topics: Results from a meta-review." Nursing Ethics 27, no. 4 (April 2, 2020): 960–78. http://dx.doi.org/10.1177/0969733020907935.
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Background In bioethics, especially nursing ethics, systematic reviews are increasingly popular. The overall aim of a systematic review is to provide an overview of the published discussions on a specific topic. While a meta-review on systematic reviews on normative bioethical literature has already been performed, there is no equivalent for systematic reviews of empirical literature on ethical topics. Objective This meta-review aims to present the general trends and characteristics of systematic reviews of empirical bioethical literature and to evaluate their reporting quality. Research design Literature search was performed on PubMed and Google Scholar. Qualitative content analysis and quantitative approaches were used to evaluate the systematic reviews. Characteristics of systematic reviews were extracted and quantitatively analyzed. The reporting quality was measured using an adapted PRISMA checklist. Findings Seventy-six reviews were selected for analysis. Most reviews came from the field of nursing (next to bioethics and medicine). Selected systematic reviews investigated issues related to clinical ethics (50%), followed by research ethics (36%) and public health ethics or organizational ethics (14%). In all, 72% of the systematic reviews included authors’ ethical reflections on the findings and 59% provided ethical recommendations. Despite the heterogeneous reporting of the reviews, reviews using PRISMA tended to score better regarding reporting quality. Discussion The heterogeneity currently observed is due both to the interdisciplinary nature of nursing ethics and bioethics, and to the emerging nature of systematic review methods in these fields. These results confirm the findings of our previous review of systematic reviews on normative literature, thereby highlighting a recurring methodological gap in systematic reviews of bioethical literature. This also indicates the need to develop more robust methodological standards. Conclusion Through its extensive overview of the characteristics of systematic reviews of empirical literature on ethical topics, this meta-review is expected to inform further discussions on minimal standards and reporting guidelines.
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Miller, Jennifer E. "From Bad Pharma to Good Pharma: Aligning Market Forces with Good and Trustworthy Practices through Accreditation, Certification, and Rating." Journal of Law, Medicine & Ethics 41, no. 3 (2013): 601–10. http://dx.doi.org/10.1111/jlme.12069.
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Could an accreditation, certification, or rating mechanism help the pharmaceutical industry improve both its bioethical performance and its public reputation? Other industries have used such systems to assess, improve, distinguish, and demonstrate the quality of their services, processes, and products. These systems have also helped increase transparency, accountability, stakeholder confidence, and awareness of industry best practices. This article explains how market forces can be harnessed to recognize and promote better bioethical performance by pharmaceutical companies when there are good systems to accredit, certify, or rate. It concludes with a review of relevant failures of credit-rating agencies — such as conflicts of interests and revolving-door practices — to illuminate some of the pitfalls of developing a bioethics accreditation, certification, or rating system for pharmaceutical companies.
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Eterović, I., and T. Buterin. "Bioethical analysis of sanitary engineering: a critical assessment of the profession at the crossroads of environmental and public health ethics." Ethics in Science and Environmental Politics 22 (March 3, 2022): 13–24. http://dx.doi.org/10.3354/esep00199.
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Sanitary engineering is burdened by several challenges that attract bioethical attention: (1) there are many ambiguities regarding the definition of the profession; (2) its methodology seems to be a combination of several approaches from different sciences; and (3) it often appears to be an amalgam of different disciplines. We argue that the bioethical perspective helps to show that these features can be taken as a stimulating challenge. Moreover, bioethics may illuminate how these features can become an asset to sanitary engineering in light of the growing need for holistic approaches. First, we present a bioethical analysis of the aforementioned features as a useful way to clarify and strengthen the identity of the profession. Second, we argue that professional ethics have received the least attention, but are crucial to giving the profession stronger independence and professional identity and to creating a unique worldview at the crossroads of environmental and public health ethics. Finally, we propose a general framework of sound professional ethics of sanitary engineering as a necessary step towards rethinking the core values of the profession, clearly articulating a genuine professional ethic, and reforming educational politics related to professional education.
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Kaebnick, Gregory E. "Toward Public Bioethics?" Hastings Center Report 47, no. 3 (May 2017): 2. http://dx.doi.org/10.1002/hast.696.
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CHAN, Jonathan. "從中國生命倫理學到複製人類的道德問題——一個方法學上的省思." International Journal of Chinese & Comparative Philosophy of Medicine 1, no. 3 (January 1, 1998): 49–71. http://dx.doi.org/10.24112/ijccpm.11341.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文的主要目的是要說明怎樣建構一具普遍意義的中國生命倫理學。在本文的第一部分裏，筆者提出了一個“三層架構”的方法學框架來說明建構具普遍意義的中國生命倫理學的可能性。本文的第二部分則主要是通過考察複製人類的道德問題為上述的建構工作提供一個實例。在這個部分裏面，筆者提出了一個儒家傳統的中介原則的理論框架，並通過此一理論框架來考察複製人類的道德問題。根據有關的中介原則，複製人類是否道德上可接受主要視乎複製人類的活動是否會對別人構成傷害。筆者分別考察反對者經常採用的（亦是最主要的）兩個“傷害論証”，並指出它們皆含有不合理的前提。This paper aims to tell a story about Chinese bioethics that appears to be attractive. The crux of it is to show how to work out a Chinese bioethics which is able to retain enough essential elements of Chinese philosophy and at the same time to provide guidance and advice rationally acceptable to the citizens of a constitutional democratic society as to bioethical issues. The crucial part of the story is to exhibit a methodological framework for such Chinese bioethics. I shall take up this job in the first part of this paper. In the second part of this paper, I shall make use of this methodological framework to analyze the ethics of human cloning.This paper begins by specifying three major tasks of Chinese bioethics: (i) delineate the scope of fundamental questions of Chinese bioethics; (ii) carry out what I shall call an 'internal survey' of the traditions of Chinese philosophy in relation to bioethical issues; (iii) provide ethical rules and guidance for the public sphere as to bioethical issues.With respect to the first task, this paper proposes to distinguish three areas of questions. The first area consists of those bioethical questions that are of current interest and concern to bioethicists in general. The second area consists of those bioethical questions that are peculiar to the traditions of Chinese philosophy. For instance, Confucianism takes familial relationship and virtues as of utmost importance. Then, how to formulate a health care policy that can enhance the familial relationship among family members and virtues of individuals would be a question of great concern to the Confucian. The third area consists of questions that are particularly related to the methodology of Chinese bioethics. For instance, how to lay out a sound methodology for Chinese bioethics is a question that belongs to this area.As to the second task, the aim is to reconstruct the fundamental bioethical principles of the philosophical traditions of Chinese philosophy and apply these principles to the bioethical issues. In accomplishing this aim, we need to study the relevant documentarymaterials as well as the comprehensive doctrines of the philosophical traditions of Chinese philosophy and to deduce or formulate the relevant principles on the basis of this study.Now let us turn to the third important task of Chinese bioethics, which is the most challenging one among the three. Before probing into the crux of this task, some preliminaries are in order. First, the idea of public sphere is understood here as a conception of public sphere that belongs to a conception of a constitutional democratic society. It is defined as a sphere generated by the communicative actions of all equal and free citizens of a constitutional democratic society, the purpose of which is to provide point of views, reasons, rules or procedures for resolving conflicts among these citizens. Second, as a basic feature of a constitutional democratic society, citizens who are involved in the public sphere are expected to belong to different religious, philosophical or moral traditions and therefore hold very different or even conflicting comprehensive doctrines. A comprehensive doctrine, to follow Rawls’ use, 'includes conceptions of what is of value in human life, and ideals of personal character, as well as ideals of friendship and of familial and associational relationships, and much else that is to inform our conduct, and in the limit to our life as a whole.' And it is unlikely that we can provide rational arguments to settle the question of truth in respect of these comprehensive doctrines or to show that one of the existing comprehensive doctrines is the best among others.Given these two preliminaries, we can see why the third task of Chinese bioethics is so challenging: In the first place, its major aim, as specified above, is to provide ethical rules and guidance for the public sphere as to bioethical issues. And the public sphere isconstituted by the communicative actions of all equal and free citizens. Then, if this task is to succeed, the ethical rules and guidance provided must be rationally acceptable to these citizens. In the second place. as we have pointed out, in a constitutional democratic society, citizens may belong to different religious, philosophical or moral traditions whose comprehensive doctrines are so different or even conflicting. In other words, in such a society, a citizen can be a Confucian, Protestant, Muslim, Buddhist, Taoist, Catholic or a member of any other traditions. In the third place, since Chinese bioethics is founded upon Chinese philosophy, the ethical rules and guidance in question must be heavily shaped by the comprehensive doctrines of the traditions of Chinese philosophy. Then how is it possible for Chinese bioethics to succeed in providing ethical rules and guidance that are also rationally acceptable to those citizens belonging to the traditions other than those of Chinese philosophy? Here is the dilemma: On the onehand, if the ethical rules and guidance in question are so heavily shaped by the comprehensive doctrines of the traditions of Chinese philosophy, then there is no reason to expect citizens who belong to other traditions to accept them. On the other hand, if the ethical rules and guidance in question have nothing, or too little, to do with the traditions of Chinese philosophy, then Chinese bioethics will lose its distinctiveness.This paper proposes a 'three-levels' methodological framework to solve the above dilemma. This methodological framework includes three different parts: (i) the fundamental moral principles of a tradition; (ii) intermediate principles; and (iii) overlapping consensus about bioethical issues. The basic idea of this framework rests on the fact that although different traditions have different or even conflicting comprehensive doctrines, they may have overlapping consensus about bioethical issues. This consensus is a set of bioethical judgements commonly affirmed by the comprehensive doctrines of different traditions. The crucial step of the framework is to develop some intermediate principles of a tradition on the basis of this consensus. The intermediate principles developed have to satisfy two requirements. First, they imply only the bioethical judgements of the overlapping consensus. Second, they must have logical connection with the fundamental moral principles of the tradition. To apply this methodological framework to Chinese bioethics, we first need to identify the fundamental moral principles of the traditions of Chinese philosophy and then to derive the intermediate principles from these fundamental moral principle.The second part of this paper attempts to apply the above methodological framework to develop a set of intermediate principle that are related to the tradition of Confucianism and use them to discuss the ethics of human cloning. They are listed as follows: (i) 'Do no harm' principle; (ii) 'Freedom to reproduce' principle; (iii) 'Causing to exist can benefit' principle; (iv) 'Freedom to know' principle; (v) 'Knowledge as a kind of human good' principle; (vi) 'Will-based' non-identity principle. It is the present author's view that, as long as cloning human beings does not harm any human person, research directly or indirectly related to human cloning should not be entirely prohibited. It will be argued in this part that this view is supported by the above intermediate principles. Briefly, according to the 'Do no harm' principle, if cloning human beings will cause harm to some human person, then researchers should not be allowed to do so. Nevertheless, if cloning human beings does not harm any human person, then both the 'Freedom to reproduce' principle and the 'Knowledge as a kind of human good' principle support researchers' freedom to clone. Thus, the kernel of the discussion is whether cloning human beings will cause harm to some human persons. Some people do think that cloninghuman beings is morally objectionable on the ground that it will cause harm to others. This paper will focus on those harm-based objections. Two major harm-based objections will be discussed and it will be argued that these two harm-based objections are flawed.DOWNLOAD HISTORY | This article has been downloaded 21 times in Digital Commons before migrating into this platform.
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Sass, Hans-Martin. "Protestant traditions of the Backgrounds of Bioethics. Part 2." Filosofiya osvity. Philosophy of Education 22, no. 1 (June 12, 2018): 199–210. http://dx.doi.org/10.31874/2309-1606-2018-22-1-199-210.
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Term and concept of bioethics (Bio-Ethik) originally were developed by Fritz Jahr, a Protestant Pastor in Halle an der Saale in 1927, long before the period, when bioethics in the modern sense was recreated in the US in 1970s and since that time has spread globally. Jahr’s bioethical imperative, influenced by Christian and humanist traditions from Assisi to Schopenhauer and by Buddhist philosophy holds its own position against Kant’s anthropological imperative and against dogmatic Buddhist reasoning: ‘Respect each living being as an end in itself and treat it, if possible, as such’. Jahr interprets the 5th Commandment ‘Thou shall not kill’ offensively and liberally as ‘common morality’ which includes the obligation of caring for one’s own health, public health and health education within the wider framework of a universal bioethical Sittengesetz.
In the article-translation the actual contemporary thoughts about the bioethical imperative, which serves not only the object of interdisciplinary study, but also the practical approach to acquiring responsibility and environmental image of thinking, are found. Didactic considerations of Yahr go beyond the paternalistic upbringing, they point to the content and methodological purpose of teaching ethics to ethical discourse. According to Yahr, ethics does not regulate philosophical, theological or political knowledge, does not act as a dictatorship of a way of behavior. Ethics is the conduct of discussions, the culture of discussion and communication. Following the philosophy of Yahr, Professor Hans-Martin Zass formulated the geo-ethical imperative: "Respect the Mother Earth and all natural life as it is, for which the responsible person is an end in itself, and get around as much as possible in this way!". In respect for all living things, there is a relationship between man and animals, plants, nature, including the health systems, educational-informational and research organizations. Pastor Fritz Jahr, who had no immediate influence during his times, built a strong first Protestant foundation for contemporary theological and ethical concepts in medical ethics, bioethics, and environmental ethics.
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CORTINA, ADELA. "Bioethics and Public Reason: A Report on Ethics and Public Discourse in Spain." Cambridge Quarterly of Healthcare Ethics 18, no. 3 (July 2009): 241–50. http://dx.doi.org/10.1017/s0963180109090392.
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One of the essential tasks of bioethics in morally pluralistic societies consists of fostering a public use of reason in its field of competence. This is the fundamental thesis of the present work. To deal with it I will try to answer two crucial questions: (a) What is moral pluralism and why does it demand fostering the use of public reason in moral issues in the sphere of bioethics and (b) What are the laboratories of bioethics in a pluralistic society?
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Padela, Aasim I. "Complexities of biomedicine, theology and politics in Islamic bioethical deliberation over female genital procedures: a reply to ‘The prosecution of Dawoodi Bohra women’ by Richard Shweder." Global Discourse 12, no. 1 (February 1, 2022): 115–29. http://dx.doi.org/10.1332/204378921x16334660756430.
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Professor Richard Shweder’s target article, ‘The prosecution of Dawoodi Bohra women: some reasonable doubts’, lays bare the ways in which political motivations influence moral, ethical and legal deliberations over female genital cutting/circumcision in society. He argues that activist stakeholders deploy a provocative lexicon and biased clinical data in order to silence dissenting views about, and legally restrict the practice of, female genital cutting/circumcision. He suggests that a more balanced approach to discourse and more nuanced data analysis would open up avenues for tolerating religiously motivated female genital procedures carried out among Dawoodi Bohra communities residing in liberal democracies. Building upon his sociocultural analysis, this reply will explore the confluence of biomedical, theological and political considerations influencing contemporary Islamic bioethical discussion over the practice. I use my participation in the 2017–19 Fiqh Council of North America’s deliberations over female genital cutting to explore how (1) biomedical understandings and health outcomes data, (2) theological concerns over scriptural evidence and juridical best practices, and (3) political and social considerations influenced religious evaluation of the practice. I contend that Islamic juridical academies pursuing bioethical deliberation are not (and should not consider themselves to be) engaging in the routine application of scriptural reasoning in order to furnish guidance to a Muslim polity; rather, bioethics questions are necessarily layered with social and political considerations that require focused examination. This added dimensionality underscores the need for Islamic bioethics deliberation to move beyond the dyad of clinicians and jurists, and to include social scientists, public policy experts and other relevant scholars in order to properly conceive of and address the ethical problem space. Moreover, in the case of female genital cutting/circumcision, the bioethics veers towards biopolitics, making multidisciplinary deliberation all the more important in both religious and secular spaces.
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Lachmann, Peter J. "Public Health and Bioethics." Journal of Medicine and Philosophy 23, no. 3 (July 1, 1998): 297–302. http://dx.doi.org/10.1076/jmep.23.3.297.2587.
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Fullam, Lisa, and William R. O'Neill. "Bioethics and Public Policy." Theological Studies 71, no. 1 (March 2010): 168–89. http://dx.doi.org/10.1177/004056391007100110.
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Fletcher, John C. "On Restoring Public Bioethics." Politics and the Life Sciences 13, no. 1 (February 1994): 84–86. http://dx.doi.org/10.1017/s0730938400022267.
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Milani, Leila, and Kavian Milani. "Bahá’í Fundamentals for Bioethics." Journal of Bahá’í Studies 8, no. 2 (June 1, 1998): 47–74. http://dx.doi.org/10.31581/jbs-8.2.275(1998).
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The recent unprecedented explosion of advances in the biological and medical sciences, especially in the arena of technology, has produces a plethora of new bioethical challenges with significant moral, economic, and public policy implications. Inherent in the Bahá’í Revelation is the claim that it contains a universal moral code. The rich field of Bahá’í bioethics has not been studied to date. This article attempts to establish a framework and to open a dialogue within which medical ethical dilemmas may be addressed and analyzed in light of the Bahá’í Faith. Bahá’í psychology (science of the soul) is examined, as it is a prelude to ethical questions. The authors suggest a possible Baha'i scriptural understanding of suffering, theodicy, and the purpose of creation. The definitions of life and death, as well as the purpose of human life, are also explored. Finally, a number of principles from the Bahá’í writings are examined for use in formulating a Bahá’í approach to bioethical dilemmas. It must be noted that this article does not represent the definitive Bahá’í stance on any of the issues discussed; rather, these preliminary observations are only intended to serve as a prelude to a Bahá’í bioethical dialogue.