Готові списки джерел за темами / Human Bioethics

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Добірка наукової літератури з теми "Human Bioethics"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 1 лютого 2022

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Статті в журналах з теми "Human Bioethics"

1

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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Анотація:
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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2

BAKER, ROBERT. "Bioethics and Human Rights: A Historical Perspective." Cambridge Quarterly of Healthcare Ethics 10, no. 3 (June 29, 2001): 241–52. http://dx.doi.org/10.1017/s0963180101003048.

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Анотація:
Bioethics and human rights were conceived in the aftermath of the Holocaust, when moral outrage reenergized the outmoded concepts of “medical ethics” and “natural rights,” renaming them “bioethics,” and “human rights” to give them new purpose. Originally, the principles of bioethics were a means for protecting human rights, but through a historical accident, bioethical principles came to be considered as fundamental. In this paper I reflect on the parallel development and accidental divorce of bioethics and human rights to urge their reconciliation.
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3

Chu, Min Sun, and Yoon Young Hwang. "Subjectivity about Bioethics among Nursing Students with Experience Volunteering in Elderly Care Facilities." Journal of Korean Academic Society of Nursing Education 24, no. 1 (February 28, 2018): 50–60. http://dx.doi.org/10.5977/jkasne.2018.24.1.50.

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Анотація:
Purpose: This study aims to determine the bioethical subjectivity of nursing students with experience volunteering in elderly care facilities, and the characteristics that comprise the types thereof. Methods: Q methodology, which analyzes the subjectivity of each type, was used. The 37 selected Q statements from 32 participants were classified into the shape of a normal distribution using a 9-point scale. The collected data were analyzed using the PC-QUANL program. Results: The survey revealed that the bioethical subjectivity of nursing students with experience volunteering in elderly care facilities can be divided into three types: a rational dignity emphasis, an autonomous right to life belief, and conflict avoidance. All three attitudes regard human beings as possessing dignity, and life and death as elements to be experienced as aspects of human life. Bioethical values are critical to treatment and care; however, it is sometimes also held that humans have the right to commit suicide. Conclusion: This study enhanced our awareness of nursing students' bioethics. The findings can be used as a basis for the design of differentiated bioethics education according to each type of bioethical subjectivity. This calls for diverse research on bioethics and the implementation of effective bioethics education.
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4

Jameton, Andrew. "Global Bioethics." Cambridge Quarterly of Healthcare Ethics 3, no. 3 (1994): 449–66. http://dx.doi.org/10.1017/s0963180100005284.

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Анотація:
At the September 1992 Birth of Bioethics conference observing the 30th anniversary of the Seattle kidney dialysis program, Warren Reich discussed the “bilocated” birth of the term bioethics. He showed that the term bioethics was coined in Michigan by Van Rensselaer Potter and that the term was also apparently conceived of independently at about the same time in 1970–1971 in Washington, D.C., by Andre Hellegers and Sargent Shriver. Potter's work, like many similar works in the early 1970s, was concerned with the growing global biological crisis of human overpopulation, the destruction of species, and how to respond to these. He prefaced his bookBioethicswith a “Bioethical Creed for Individuals,” outlining duties to respond to this crisis in a meaningful and scientific way. Hellegers and Shriver used the neologism to name the new Joseph and Rose Kennedy Institute for the Study of Human Reproduction and Bioethics. The Center was to study concerns somewhat different from Potter's: the technological revolution in healthcare and its impact on reproduction, investigator-patient relations, and medical ethics.
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5

Hromovchuk, M., and D. Byelov. "Religion and human rights in artificial insemination." Uzhhorod National University Herald. Series: Law, no. 64 (August 14, 2021): 51–54. http://dx.doi.org/10.24144/2307-3322.2021.64.9.

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Анотація:
It is pointed out that modern man is particularly sensitive to the imposition of any worldview and way of life. The only language in today's world is the language of freedom, even if there is a substitution of this concept and its abuse. The value of freedom is not indifferent to religion. Therefore, the only way to spread the religious worldview in society is not the force of coercion, but the force of gravity. It is noted that the problem of the relationship between bioethics and religion is determined by a number of reasons, both scientific and theoretical, and socio-cultural plan. The current stage of development of scientific thought is characterized by the emergence of a new phenomenon - bioethics. Bioethics is an integrative science that synthesizes knowledge about man, which is already substantiated in medicine, psychology, psychiatry, religious anthropology, philosophical anthropology and others. The moral aspect is the center of bioethics, it is associated with its attitude to all living things, to life as such. Because of this we can talk about the formation of a bioethical worldview as a holistic system of views on the human problem. The beginning of the process of forming a bioethical worldview is closely connected with scientific progress, biomedical practices, and the aggravation of religious problems. The uniqueness of bioethical discourse creates the preconditions for the development of philosophical and methodological ground for the study of bioethical worldview. The methodological significance of the problem is related to the need to rethink the fundamental philosophical problems that relate to demental philosophical problems that relate to the definition of attributive characteristics of man. It is established that the religious problems that arise when using the IVF method are associated with several components: the production of germ cells, the lack of connection between conception and the natural idea of marital intimacy, obtaining an excessive number of embryos and manipulating them (elimination, reduction, freezing) embryos, preimplantation diagnosis), the use of germ cells of third parties. In this case, in vitro fertilization can be morally justified by religion and an acceptable method of infertility therapy for the Orthodox Christian, if it does not kill embryos and does not break the bond "in the flesh" even at the level of gametes.
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6

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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Анотація:
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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7

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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Анотація:
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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8

Rinčić, Iva, Amir Muzur, Chan Kyu Lee, Sun-yong Byun, and Robert Doričić. "From mere urbanity to urban bioethical standards." JAHR 11, no. 1 (2020): 143–58. http://dx.doi.org/10.21860/j.11.1.7.

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Анотація:
An interest in research, deliberation, and reflection on urbanity has been present for a long time. Due to rapid urbanisation in the last few decades, such interest has intensified, attracting scholars from different disciplines and creating new platforms for discussion. The first indicators of a ‘bioethical’ interest in urban life are already present in Van Rensselaer Potter’s early papers (urban ethics. However, more extensive research into urban bioethics remained on hold until recently, mainly due to the dominance of the biomedical paradigm within modern mainstream bioethics. In 2017, the European Bioethics in Action project (funded by the Croatian Science Foundation) ended, resulting in a list of general bioethical standards related to animals, plants, and human health. The aim of this paper is to present the rationale for developing bioethical standards in a specific urban context.
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9

HESTER, D. MICAH, and ALISSA SWOTA. "Human Rights and Genetic Technologies." Cambridge Quarterly of Healthcare Ethics 19, no. 1 (December 22, 2009): 126–27. http://dx.doi.org/10.1017/s0963180109990314.

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Анотація:
This CQ department is dedicated to bringing noted bioethicsts together in order to debate some of the most perplexing contemporary bioethics issues. You are encouraged to contact “The Great Debates” department editor, D. Micah Hester (hesterdm@uams.ed), UAMS/Humanities, 4301 W. Markham St. #646, Little Rock, AR 72205, with any suggestions for debate topics and interlocutors you would like to see published herein.
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10

Kirby, Michael. "Health care and global justice." International Journal of Law in Context 7, no. 3 (September 2011): 273–84. http://dx.doi.org/10.1017/s1744552311000127.

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Анотація:
AbstractAfter outlining his experience in the world of bioethics, the author draws on his role in the UNESCO International Bioethics Committee to explain the new Universal Declaration of Bioethics, adopted by UNESCO in 2005. He describes it as the first global attempt to reconcile the differing sources of bioethical principles: health-care practice and experience and universal human rights. Whilst collecting, and accepting, some criticism of the text of the Declaration, the author sees its chief values as lying in the wider ethical issues that it reflected of concern to the community, the world and biosphere as well as in the adjustment of health-care approaches for consistency with the growing impact of universal human rights law. Whilst acknowledging the differing social experiences of people in different regions of the world, he invokes Amartya Sen to cast doubt on the notion of specific ‘Asian values’, whether in bioethics or human rights.
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Більше джерел

Дисертації з теми "Human Bioethics"

1

Smith, Tonja. "Bioethics for the masses the negotiation of bioethics in film and fiction /." Laramie, Wyo. : University of Wyoming, 2008. http://proquest.umi.com/pqdweb?did=1798481011&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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2

Kottow, Lang Miguel. "Bioethics and right (s): some perspectives." Derecho & Sociedad, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/118570.

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Анотація:
Interrelations between bioethics and human rights have been debated ever since this applied ethics has developed over the last 50 years. Persistent controversies regarding the Universal Declaration of Human Rights, the disciplinary status of bioethics, and their interaction as presented by the Universal Declaration on Bioethics and Human Rights, all require renewed reflection. Theoretical debates have had to face the reality of global social issues with their tendency to maintain, even naturalize, social, regional and transnational inequalities, in the weakened moral climate of late modernity’s individualism, the dominance of neoliberalism, and reduced social protection that neglects the common weal. The present article reinforces the need for reflexive bioethical discourse as a crucial element in social practices that tend to be legalized.
La interrelación entre la bioética y los derechos humanos ha sido debatida desde que esta ética aplicada se desarrolla a lo largo de casi cinco decenios. Persistentes controversias sobre la Declaración Universal de Derecho Humanos, el carácter disciplinario de la bioética, y la interacción de ambas propuesta por la Declaración Universal de Bioética y Derechos Humanos, requieren nuevas reflexiones. Los debates teóricos enfrentan la realidad social global que mantiene, e incluso naturaliza, desigualdades sociales regionales y trasnacionales, en un clima moral resentido por el individualismo y la generalización del pensamiento neoliberal, que reduce la protección social y desatiende el bien común. El robustecimiento del discurso bioético reflexivo es planteado en este artículo como elemento primordial en prácticas sociales que tienden a la juridicidad.
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3

Pleasants, Gabriel J. "Bioethics and Human Rights: A Problem, a Proposal, and an Achievement." Thesis, Boston College, 2007. http://hdl.handle.net/2345/508.

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Анотація:
Thesis advisor: James F. Keenan
This study investigates the recent paradigm shift in bioethics to an approach that uses the language of human rights to work towards social justice and health equity. It follows the three stages of Kuhn's "paradigm shift": recognizing the fallibility of the first paradigm and proving its destructiveness, presenting the theoretical particulars of a new paradigm, and demonstrating how the new paradigm becomes operational. The case study of the organ trade shows the failure of the first model of bioethics, based on autonomy and non-maleficence. This model falsely depicts the true ethical challenges while shadowing the enormous harms it causes. An emerging bioethical model centered on human rights is presented as the best theoretical option to remedy the ills of the first paradigm and make sense of bioethical dilemmas across the globe. But the second paradigm cannot simply look better, it must be operational. Applying the human rights model, the Treatment Action Campaign in South Africa achieved universal access to antiretroviral treatment, thus confirming the theory of the new paradigm in action. The study concludes with a call for an ethics of implementation within the new paradigm that balances the radical ideal of health as a human right with concrete and pragmatic improvements in healthcare; an ethics of "being on the way" to the ultimate goal of justice and equity in health
Thesis (BA) — Boston College, 2007
Submitted to: Boston College. College of Arts and Sciences
Discipline: International Studies
Discipline: College Honors Program
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4

Pelser, Adam C. "Made in the image of man the value of Christian theology for public moral discourse on human cloning /." Electronic thesis, 2007. http://dspace.zsr.wfu.edu/jspui/handle/10339/187.

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5

Palk, Andrea Christy. "The morality of transhumanism : assessing human dignity arguments." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86727.

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Анотація:
Thesis (MA)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: The transhumanist movement propounds the view that the evolution of humanity must be extricated from the contingencies of blind natural selection and actively directed by human beings themselves, utilising existing as well as nascent technologies, in order to radically enhance and thus transform individual human capabilities to levels which far surpass current capacities. Transhumanism has elicited vehement critique, however, due to the claim that the transformations it proposes will result in a new posthuman species; and thus, that its aims represent a violation of human dignity. In order to assess this claim it is necessary to firstly investigate the aims and values of the transhumanist movement, as well as the technological means through which it proposes these aims will be fulfilled. This task is the focus of the first half of this thesis. Secondly, the concept of dignity itself must be examined in order to ascertain its status as a means of critiquing transhumanism. The second half of this thesis therefore explicates the notion of dignity by tracing its historical interpretations and uses, as well as the way in which it has been employed to uphold human rights and to adjudicate bioethical dilemmas in the contemporary milieu. This investigation enables the assessment of the two most renowned dignity arguments, namely, the arguments of the bioconservative thinkers Leon Kass and Francis Fukuyama which have been lodged against transhumanism, as well as the counter-argument of the transhumanist Nick Bostrom. In light of this discussion, the conclusion is that the notion of dignity is plagued by irrevocable ambiguity, vagueness and inconsistencies, due to the presence of conflicting interpretations. These findings have implications for the concept’s efficacy to adjudicate the complex ethical conundrums posed, not only by transhumanism, but in the bioethics arena in general.
AFRIKAANSE OPSOMMING: Die transhumanistiese beweging verteenwoordig die standpunt dat die evolusie van die mensdom losgemaak moet word van die toevallighede van blinde, natuurlike seleksie en aktief gerig moet word deur die mens self, deur van bestaande sowel as ontwikkelende tegnologieë gebruik te maak ten einde individuele menslike vermoëns radikaal te verbeter en dus te transformeer tot op vlakke wat huidige vermoëns ver oorskry. Transhumanisme het egter hewige kritiek ontlok weens die aanspraak dat die transformasies wat dit voorstel ‘n nuwe post-menslike spesie tot gevolg sal hê en dus dat die oogmerke daarvan ‘n skending van menswaardigheid verteenwoordig. Ten einde hierdie aanspraak te beoordeel, was dit eerstens nodig om die oogmerke en waardes van die transhumanistiese beweging te ondersoek, sowel as die tegnologiese middele wat voorgestel word as dit waardeur hierdie oogmerke verwesenlik sal word. Hierdie taak is onderneem in die eerste helfte van die tesis. Tweedens is die konsep van waardigheid self krities onder die loep geneem ten einde die status daarvan as ‘n middel om transhumanisme te kritiseer, te beoordeel. Die tweede helfte van hierdie tesis verhelder dus die idee van waardigheid deur die historiese interpretasies en gebruike daarvan na te gaan, sowel as die manier waarop dit aangewend is om menseregte te ondersteun en om dilemmas in die bioetiek in die hedendaagse milieu te bereg. Hierdie ondersoek maak die beoordeling van die drie mees bekende waardigheidsargumente wat teen transhumanisme gebring is, naamlik die argumente van die biokonserwatiewe denkers Leon Kass en Francis Fukuyama, sowel as die teenargument van die transhumanis Nick Bostrom, moontlik. Na aanleiding van hierdie bespreking is die gevolgtrekking van die skrywer dat die idee van menswaardigheid deurspek is met onvermydelike dubbelsinnigheid, vaagheid en teenstrydighede as gevolg van teenstrydige interpretasies. Hierdie bevindinge het implikasies vir die doeltreffendheid van die konsep om die komplekse etiese probleme wat gestel word, nie net deur transhumanisme nie, maar deur die bioetiek arena oor die algemeen, te beoordeel.
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6

Freitas, Drumond José Geraldo de. "Ethics and bioethics concerning challenges in the 21st Century." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/116198.

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Анотація:
The contemporary world is characterized by a formidable accumulation of scientific knowledge, which is responsible for developing the technology that permeates all latitudes of the planet and is incorporated, so virtually irreplaceably, to the daily life of human beings. However, the world is in a borderline: serious responsibilities determined by the process of increasingly aggressive human intervention in the biosphere (accelerating its deterioration) and the very human biology, reaching its genetic identity. Humanity is wrapped in a moral dilemma, since it is found that most of the benefits offered by human knowledge —the whole set of scientific and technological progress of humanity— remains inaccessible to most of the universal family. A recurring issue in today’s society is to establish the boundaries between normal and abnormal, between natural and artificial. Is the human being willing, once again, to transgress the parameters established by her concerning what is normal, anatomically and physiologically? Will she not be satisfied by merely making her biological structure sufficiently adapted to the current practices of the species? Will she want more? In the singular historical transition experienced by contemporary society, the emergence of a new ethical reflection to modulate human behavior has become imperative, so that the actions of men and women can converge to the achievement of universal benefits, so as not to endanger the very survival of human beings on the planet.
El mundo contemporáneo se caracteriza por un magnífico conjunto de conocimientos científicos que son responsables por el desarrollo de la tecnología que se disemina en todas las latitudes del planeta y se incorpora, de modo prácticamente permanente, en la cotidianidad del ser humano. Sin embargo, el mundo se encuentra en una frontera de graves responsabilidades determinadas por el proceso de intervención humana cada vez más agresiva en la biósfera (acelerando su deterioro) y en la propia biología humana, alcanzando su identidad genética. La humanidad se encuentra ante una encrucijada moral, al constatarse que la mayoría de las conquistas propiciadas por el conocimiento humano —todo el conjunto del progreso científico y tecnológico de la humanidad— permanece inaccesible para la mayoría de la familia universal. La cuestión recurrente en la sociedad actual es establecer los límites entre lo normal y lo anormal, entre lo natural y lo artificial. ¿Estará el hombre dispuesto, una vez más, a transgredir los parámetros de normalidad anatómica y fisiológica establecidos por él mismo? ¿No le bastará para estar satisfecho el tener su estructura biológica suficientemente adaptada a las prácticas corrientes de la especie? ¿Habrá de querer más? En la singular transición histórica vivida por la sociedad contemporánea se hizo imperativo el surgimiento de una nueva reflexión ética para modular el comportamiento humano, de modo que las acciones de los hombres y las mujeres puedan converger para la consecución de beneficios universales, sin poner en riesgo la propia supervivencia de los seres humanos en este planeta.
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7

Radau, Wiltrud Christine. "Die Biomedizinkonvention des Europarates : Humanforschung - Transplantationsmedizin - Genetik - Rechtsanalyse und Rechtsvergleich /." Berlin [u.a.] : Springer, 2006. http://www.gbv.de/dms/spk/sbb/recht/toc/511240961.pdf.

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8

Ericson, Robin J. "Bridging solutions to the religion and science conflict over human embryonic stem cell research." Fairfax, VA : George Mason University, 2007. http://hdl.handle.net/1920/2926.

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Анотація:
Thesis (Ph. D.)--George Mason University, 2007.
Title from PDF t.p. (viewed Jan. 17, 2008). Thesis director: Richard E. Rubenstein. Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Conflict Analysis and Resolution. Vita: p. 228. Includes bibliographical references (p. 222-227). Also available in print.
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9

Williams, Thomas D. "An ethical analysis of the use of fertility drugs." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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10

Lawrence, David. "Persons, humans, and machines : ethical and policy dimensions of enhancement technologies." Thesis, University of Manchester, 2017. https://www.research.manchester.ac.uk/portal/en/theses/persons-humans-and-machines-ethical-and-policy-dimensions-of-enhancement-technologies(d571a6bc-a250-4c24-9fe9-2c9c9dd88f89).html.

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Анотація:
The aim of this thesis is to provide an argument that enhancement technologies are a form of enablement more significant than their physical effects; rather, that enhancement might be a fundamental element of humanity. This allows a refutation of the standard bioconservative position, that to increase capacity beyond that of a "normal" Homo sapiens necessarily defeats humanity, or at least nebulous aspects of it. I here argue instead that humanity is affirmed, and furthermore that enhancements are in fact inherently good, valuable, and worthwhile pursuits; on the assumption that it is, as critics of enhancements and transhumanism say, inherently good, valuable, and worthy of preservation to be human. I suggest thus that to enhance is the essence of, and the key to, the continuum of humanity. In the introduction, I set out the reasons why this type of research is increasingly necessary, namely that it is important to rationally consider the effects which new enhancement and related technologies will have on our persons and on our society. Secondly, it presents my rationales for taking liberal stances on questions such as the scope and definition of enhancement, the supposed therapy- enhancement divide, and on access to enhancement technology; in order to provide a reasoned base from which to build the core themes of the thesis. It goes on to address a number of the archetypical critical arguments against enhancement, in support of these core themes. Part II of the thesis contains the papers and delivers the main arguments in sequence- firstly, the need for the application of rationality in policymaking and commentary on bioethical concerns, and secondly the importance of considering motivation when attempting to divine the best course of action to regulate beings and technologies that we have not yet experienced, and the manner of which we cannot entirely predict. This is followed by an argument as to whether it is reasonable to treat enhanced or other purported novel beings that could result from these technologies as different from ourselves, and thus warranting such policy considerations. To accomplish this, the thesis delivers a fresh angle on the relationship between Homo sapiens sapiens, the human, and whatever is posited to supersede it, the posthuman. A central theme is the idea that humanity is a "matter of sufficiency"- an end-state for moral status, not a stepping-stone which one can be 'post'. These arguments culminate in a contention that it is enhancement that acts as the unifying factor in our evolution and existence, and that there is therefore unlikely to be any good reason to see beings that follow the humans of today as being different in any significant way. The thesis concludes with an exploration of the progression of these themes, as well as identifying the place of my work amongst the wider academic literature around enhancement and the nature of the human. Finally, the most promising avenues for future research are explored.
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Книги з теми "Human Bioethics"

1

Human dignity and bioethics. New York: Nova Science Publishers, Inc., 2008.

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Roy, David J. Bioethics: Human life issues. Sudbury, Ont: University of Sudbury. Dept. of Religious Studies, 1990.

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Roger, Brownsword, ed. Human dignity in bioethics and biolaw. Oxford: Oxford University Press, 2001.

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Foster, Charles. Human dignity in bioethics and law. Oxford: Hart Pub., 2011.

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5

Tham, Joseph, Kai Man Kwan, and Alberto Garcia, eds. Religious Perspectives on Bioethics and Human Rights. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58431-7.

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Tham, Joseph, Alberto Garcia, and Gonzalo Miranda, eds. Religious Perspectives on Human Vulnerability in Bioethics. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-8736-9.

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7

Ferrarello, Susi. Human Emotions and the Origins of Bioethics. Names: Ferrarello, Susi, author. Title: Human emotions and the origins of bioethics / Susi Ferrarello. Description: 1 Edition. | New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780367854638.

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Campbell, Alastair V. The body in bioethics. Milton Park, Abingdon, Oxon: Routledge-Cavendish, 2009.

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9

Olson, Steve. Shaping the future: Biology and human values. Washington, D.C: National Academy Press, 1989.

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10

(South), Korea, ed. Saengmyŏng yulli pŏmnon: Bioethics law. Sŏul T'ŭkpyŏlsi: Pagyŏngsa, 2014.

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Частини книг з теми "Human Bioethics"

1

Napier, Stephen. "Human Dignity." In Uncertain Bioethics, 83–105. New York : Taylor & Francis, 2020. | Series: Routledge annals of bioethics ; 19: Routledge, 2019. http://dx.doi.org/10.4324/9781351244510-5.

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Seay, Gary, and Susana Nuccetelli. "Human Genetic Engineering." In Engaging Bioethics, 277–97. New York, NY : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9780203788707-15.

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de Siqueira, José Eduardo, and Marco Segre. "Human Vulnerability." In Ibero-American Bioethics, 321–32. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-9350-0_25.

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Napier, Stephen. "Persons and Human Beings." In Uncertain Bioethics, 55–82. New York : Taylor & Francis, 2020. | Series: Routledge annals of bioethics ; 19: Routledge, 2019. http://dx.doi.org/10.4324/9781351244510-4.

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5

Andorno, Roberto. "Human Dignity and Human Rights." In Handbook of Global Bioethics, 45–57. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-2512-6_66.

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Faunce, Thomas. "Bioethics and Human Rights." In Handbook of Global Bioethics, 467–84. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-2512-6_98.

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Napier, Stephen. "Human Embryonic Destructive Stem Cell Research." In Uncertain Bioethics, 135–58. New York : Taylor & Francis, 2020. | Series: Routledge annals of bioethics ; 19: Routledge, 2019. http://dx.doi.org/10.4324/9781351244510-7.

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Ferber, Sarah. "Human Experimentation." In Bioethics in Historical Perspective, 101–31. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-26565-4_6.

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Komesaroff, Paul A., and Sally M. Gardner. "Human Body." In Encyclopedia of Global Bioethics, 1–8. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-05544-2_230-1.

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Andorno, Roberto, and Antonio Pele. "Human Dignity." In Encyclopedia of Global Bioethics, 1–11. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-05544-2_231-1.

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Тези доповідей конференцій з теми "Human Bioethics"

1

Mishatkina, T. V. "BIOETHICS: NEW PARADIGMS IN A CHANGING WORLD." In Uzbekistan and Central Asia: Current Social and Humanitarian Issues 21st Century Science, Integration and Future Trends. National University of Uzbekistan named after Mirzo Ulugbek Faculty of Social Sciences Department of "Philosophy and Logic", 2020. http://dx.doi.org/10.26739/conf/28052020_1-1.

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The concept of global bioethics, which, according to its founder V.R. Potter, all-encompassing, all-embracing, total, universal character, orients scientists towards solving global problems facing humanity, towards that the norms and principles of bioethics should be extended to the entire biosphere in order to regulate and control human intervention in the area of ​​various manifestations of life.
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NEZHMETDINOVA, Farida, Sergey YAKHIN, Nail ADIGAMOV, and Damir KHALIULLIN. "DUAL-USE RESEARCH AND TECHNOLOGY OF CONCERN: INCREASE OF RISKS IN MODERN LIFE SCIENCE AND GLOBALIZATION OF BIOETHICS." In RURAL DEVELOPMENT. Aleksandras Stulginskis University, 2018. http://dx.doi.org/10.15544/rd.2017.210.

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Modern life sciences represent the sphere of natural and exact sciences, which include scientific research of living organisms such as microorganisms, plants, animals and human beings. For example modern biology spreads quickly in such spheres as robotics, computer systems, psychology, linguistics and different social subjects, giving rise to new promising directions and interdisciplinary spheres. At the same time a number of researchers mark that technical-technological possibilities of changing fundamental basics of existence of humans and nature are being created. The article based on the analysis of tendencies of development of the technology and recent discussions about dual- use research and technology of concern, justifies the increasing role of bioethics. Of particular concern is received wide spread production and use of genetically modified organisms (GMOs), carrying a serious risk for human and animal health, biological diversity on the planet. This requires special mechanisms and prevention, such as humanitarian expertise and bioethics. This is due to the fact that the high rate and intensity of development of science and technology have created conditions of uncertainty, lead to increased risks to life and human welfare, the sustainable development of society and nature. It has been suggested that regulation of these risks at the global level, which in turn emphasizes the growing global nature of bioethics.
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Rusnac, D., and L. Rubanovici. "BIOETHICAL KNOWLEDGE AS CATEGORICAL NECESSITY IN THE HUMAN SURVIVAL STRATEGY." In SAKHAROV READINGS 2020: ENVIRONMENTAL PROBLEMS OF THE XXI CENTURY. Minsk, ICC of Minfin, 2020. http://dx.doi.org/10.46646/sakh-2020-1-92-95.

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4

Ventura, Ignacio, Isaias Sanmartín, Ana Lloret, Francisco Revert, and Jesús Ángel Prieto. "La Biología Sintética; reto biotecnológico y bioético en las Ciencias de la Vida." In IN-RED 2020: VI Congreso de Innovación Educativa y Docencia en Red. Valencia: Universitat Politècnica de València, 2020. http://dx.doi.org/10.4995/inred2020.2020.12013.

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Synthetic biology represents a scientific and bioethical challenge for the future, both at the environmental level, as well as in the human and other species improvement. Therefore, the work will mainly address two aspects. The synthesis in the laboratory of artificial cells for the manufacture of a pharmaceutical active principle and, on the other hand, the bioethical reflection on the potential of these techniques, noting the difference in the limits of the synthesis of life and creation of life. Currently, there are an estimated 1.7 million known species out of the estimated 14 million in the wild. In the last 10 years, more than 3,000 patents have been generated for genetically modified organisms. We have advanced in the fields of bioengineering for the improvement of beer-producing species, bakeries, etc. provide to the advancement of molecular biology.
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Gribkov, Edward, and Tatiana Minchenko. "The problems of human embryos genome editing from the position of Christian denominations." In International Conference "Computing for Physics and Technology - CPT2020". Bryansk State Technical University, 2020. http://dx.doi.org/10.30987/conferencearticle_5fce2774140696.62298815.

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Modern biomedical technologies pose bioethical dilemmas for humanity. On the one hand, medical advances can make life much easier for people, but, on the other hand, the problem of interference in human nature actualizes the most fundamental questions regarding his ontology, the boundaries of permissible transformations, the responsibility of a scientist and a specialist who applies the latest technologies, for remote and unpredictable consequences, due to the integrity and interconnectedness of various aspects of human nature. In the scientific literature, there is a lot of information about the attitude of various denominations to genetic manipulation. This paper presents the experience of generalizing and systematizing the attitude of the main Christian confessions to the problem of editing the human embryo genome. The assessment of modern biomedical technologies from the standpoint of the Christian worldview differs, on the one hand, in the moral depth due to spiritual experience in relation to the higher divine principle, and, on the other hand, if we bear in mind the specificity of the Orthodox, Catholic and Protestant views on the problem of genetic manipulations, it is diversity interpretations in connection with historically arisen and existing to this day confessional and doctrinal differences.
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Pisarchik, Leonid, Galina Zavyalova, and Vadim Nedorezov. "Bioethical Problems of the Development of NBIC Technologies and Opportunities of Humanitarian Evaluation." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.027.

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