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Статті в журналах з теми "Human Bioethics"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 1 лютого 2022

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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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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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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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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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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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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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11

MAPENGO, Marta Artemísia Abel, Sílvia Helena de Carvalho SALES-PERES, and Arsênio SALES-PERES. "Bioethics criteria in Dentistry research of humans." RGO - Revista Gaúcha de Odontologia 66, no. 4 (December 2018): 289–95. http://dx.doi.org/10.1590/1981-863720180004000011295.

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ABSTRACT Objective: This study aimed to identify and relate the work that adopted bioethical principles applied to research on humans in the area of dentistry published in scientific journals. Methods: The selection of work was done using the Virtual Health Library (VHL), including the following databases: Literature Latino-American and Caribbean Health Sciences, Scientific Electronic Library Online and International Literature on Health Sciences. It was evaluated in the last ten years, researches using the descriptors: Bioethics, Research, Human, Dental, Autonomy, Beneficence, Non-maleficence, and Justice. Results: Two hundred and seventy eight studies found, however only 12 were selected by following the criteria adopted in this study. Conclusion: Among the four principles of bioethics addressed in this study, the principle of autonomy was the most discussed in literature, followed the principle of justice. Further studies should be conducted in order to carry the development of bioethics in research with human made in dentistry.

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12

Czaja, Maksymilian. "The Theoretical and the Practical Memory Problem in the Context of the Personal Identity of a Patient Suffering from Alzheimer’s Disease – David DeGrazia’s Bioethical Standpoint." Philosophical Discourses 1 (2019): 313–21. http://dx.doi.org/10.16926/pd.2019.01.18.

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The presented article illustrates David DeGrazia’s bioethical standpoint regarding the theoretical and the practical problem of memory in the context of the personal identity of a patient suffering from Alzheimer's disease. The first part of the article is a presentation of the theoretical problem of memory in the context of numerical and narrative identity being the center of the metaphysical theory of the human person. The second part of the article presents a practical memory problem in the bioethical case of a patient diagnosed with early stages of Alzheimer’s disease. The American bioethicist and philosopher David DeGrazia proposes that the theoretical solutions regarding the identity of the human person find their practical application in bioethics in resolving moral dilemmas in the health care. The final part of the article focuses on criticizing the possibilities of practical applications of theoretical solutions on the subject of the human person in the bioethical position of David DeGrazia.

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13

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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14

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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15

Lo, Ed. D., H. W. Angela, Vincent Shieh, Ed.D., and Yung-Jong Shiah, PhD. "Reflections of the Ethics on Coexisting with Disaster." Bangladesh Journal of Bioethics 11, no. 2 (September 17, 2020): 10–17. http://dx.doi.org/10.3329/bioethics.v11i2.49259.

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With the increasing number of human disasters in recent years, disaster service workers are faced with an ever-growing challenge of criticism concerning their professional competence. The workers also realize the limitation inherent in their practice, as well as bioethics problems regarding autonomy and heteronomy. Therefore, professionals and researchers of human service devote to the issue of post-disaster rehabilitation of the people so as to identify an effective way and practice to aid the post-disaster individual, family and community. This study explores the effectiveness of rehabilitative function of disaster service workers through the action research of Typhoon Morakot and the 2014 Gas Explosion in Kaohsiung City, Taiwan. The case studies serves as a platform for thediscussion of principles of bioethics and the analysis of the process of self-discipline of the workers of human services in hope of ultimately establishing bioethical principles for heteronomy during disasters and work indicators for post-disaster community restoration. Discuss Issues are 1. How can self-discipline in bioethics be achieved for the human service workers during times of disaster? 2. In post-disaster reconstruction, how does the human service worker take into? account bioethical principles to serve and partake in the restoration of the postdisaster life of community residents? 3. During the process of a disaster research, what are the bioethical considerations to be taken into for the test subjects? Conclusion and suggestions: To formulate indicators for a post-disaster “community of health and wellness;” to establish bioethical principles of heteronomy for disaster service workers

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16

Dyk, Wiesław. "Bioetyka między jakością i świętością życia." Studia Ecologiae et Bioethicae 1, no. 1 (December 31, 2003): 177–88. http://dx.doi.org/10.21697/seb.2003.1.1.11.

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The aim of the article above is an attempt of the natural approach of based categories of bioethics, namely quality of life, the value of human life, and the sanctity of life (the quality of life makes its sanctity). By thorough analysis, in the biological aspect of goodness and evil and by study the emerging of rational and free (human) Being in the evolutional perspective the effort of showing of uniqueness, specificity, and immunity of a human person is undertaken. The analysis tends toward creating a basis for bioethical valuation. Bioethics as interdisciplinary science has to be based on interdisciplinary anthropology taking into account the ontic-existential structure of human beings.

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17

О. L., Lvovа, and Ivaniv I. R. "The moral and legal foundations of bioethics in the context of human rights: legal theory and international practice." Almanac of law: The role of legal doctrine in ensuring of human rights 11, no. 11 (August 2020): 327–33. http://dx.doi.org/10.33663/2524-017x-2020-11-55.

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Modern processes of globalization taking place in the field of law are a great challenge to the idea of human nature, which is recognized in Ukraine as the highest social value, as well as to the concept and essence of law itself. In our opinion, this is a threat on a global scale and necessitates the search for an adequate response to the threat from the scientific and technical process in the field of biomedicine, both for the natural (physical) existence of man and the preservation of his moral identity. In fact, these foundations have become the prerequisites for the development of the science of bioethics. Bioethics studies controversial and ambiguous issues and proposes a humanitarian examination, which aims to assess the arguments in favor of the development of human creativity, health and prevention of premature death, and arguments in favor of preserving human identity in its spiritual and physical integrity. The purpose of the article is to study the essence of controversial bioethical problems, the reasons for their occurrence and prospects for solving these problems. human, manipulation of stem cells and others. Bioethical issues usually include the ethical issues of abortion; contraception and new reproductive technologies (artificial insemination, surrogacy); conducting experiments on humans and animals; obtaining informed consent and ensuring patients' rights; determination of death, suicide and euthanasia; problems in relation to dying patients (hospices); demographic policy and family planning; genetics (including problems of genome research, genetic engineering and gene therapy); transplantology; health equity; human cloning, manipulation of stem cells and others. These issues related to the progress of genetics, genomics, pharmacology, transplantation, biotechnology, cloning are becoming increasingly important as a direction of international law in the context of ensuring and protecting human rights. IN legal literature indicates the formation of "biolaw", "bioethical legislation", "bioethical human rights". Thus there is a combination of possibilities and purposes of medicine and law. In our article, we have explored only some of these issues, which are currently the most relevant, debatable, and therefore require detailed analysis. These include, in our view, the legal status of the embryo, therapeutic and reproductive cloning, abortion, the use of assisted reproductive technologies and organ transplantation. In order to adequately cover these issues, we compare the rules of law governing these debatable issues with the views of church representatives and scholars on these issues. We also proposed changes that need to be made to the legislation of Ukraine so that the rules of law governing these issues meet the moral and ethical principles. As a conclusion is marked, that as bioethics as science dealing with survival combines in itself biological knowledge and general human values, then it is possible to consider natural human rights, her honour and dignity morally-legal principles of bioethics, a self right and law must become on defence of that, in particular, with the aim of providing of natural (physical) existence of man, and maintenance of her moral identity. Keywords: human rights, moral, bioethics, abortion, reproductive technologies, cloning.

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18

Marjanovic, Milos. "Human dignity and bioethics." Zbornik radova Pravnog fakulteta, Novi Sad 47, no. 4 (2013): 45–60. http://dx.doi.org/10.5937/zrpfns47-5217.

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19

SCHOTSMANS, PAUL. "BIOETHICS AND HUMAN REPRODUCTION." Bijdragen 50, no. 4 (January 1989): 414–31. http://dx.doi.org/10.2143/bij.50.4.2015406.

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20

Holland, Stephen. "Human identity and bioethics." BioSocieties 2, no. 2 (June 2007): 280–81. http://dx.doi.org/10.1017/s1745855207225578.

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21

Prudente, Alessandra. "Bioethics and Human Rights." Human Reproduction & Genetic Ethics 8, no. 2 (May 20, 2002): 38–42. http://dx.doi.org/10.1179/hrge.8.2.6606w62j71jjmm31.

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22

Evans, M. S. "Human Dignity and Bioethics." Contemporary Sociology: A Journal of Reviews 39, no. 2 (March 1, 2010): 191–92. http://dx.doi.org/10.1177/0094306110361589ll.

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23

Jordan, M. C. "Bioethics and "Human Dignity"." Journal of Medicine and Philosophy 35, no. 2 (February 24, 2010): 180–96. http://dx.doi.org/10.1093/jmp/jhq010.

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24

Wagner, W., and W. M. Herrmann. "Bioethics in human therapy." International Journal of Pharmaceutical Medicine 14, no. 3 (2000): 179–80. http://dx.doi.org/10.1097/00124363-200006000-00018.

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25

Barilan, Y. M., and M. Brusa. "Human rights and bioethics." Journal of Medical Ethics 34, no. 5 (May 1, 2008): 379–83. http://dx.doi.org/10.1136/jme.2007.020859.

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26

Selgelid, Michael J., and Justin Oakley. "Human and nonhuman bioethics." Monash Bioethics Review 34, no. 3-4 (November 2017): 157. http://dx.doi.org/10.1007/s40592-017-0073-7.

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27

Kaluđerović, Željko, and Sonja Antonić. "BIOETHICS AND HUMAN CLONING." Journal Human Research in Rehabilitation 1, no. 2 (December 2011): 18–23. http://dx.doi.org/10.21554/hrr.121115.

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Анотація:

In this paper the authors analyze the process of negotiating and beginning of the United Nations Declaration on Human Cloning as well as the paragraphs of the very Declaration. The negotiation was originally conceived as a clear bioethical debate that should have led to a general agreement to ban human cloning.

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28

Islam, Sharmin, Rusli Bin Nordin, Ab Rani Shamsuddin, and Hanapi Bin Mohd Noor. "Ethics of Human Cloning: A Comparative Study of Western Secular and Islamic Bioethics Perspectives." Bangladesh Journal of Medical Science 11, no. 4 (November 13, 2012): 258–66. http://dx.doi.org/10.3329/bjms.v11i4.12595.

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The comparative approach regarding the ethics of surrogacy from the Western secular and Islamic bioethical view reveals both commensurable and incommensurable relationship. It is not either straight forward commensurable or straight forward incommensurable. Islamic bioethics is straight-forward in prohibiting reproductive cloning on its own features and also guess social chaos and anarchy. Western secular bioethics has both arguments and counter arguments both for and against this scientific innovation. Both are eager to highlight the welfare of the society as a whole but the approaches are not always the same. DOI: http://dx.doi.org/10.3329/bjms.v11i4.12595 Bangladesh Journal of Medical Science Vol. 11 No. 04 Oct12

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29

Romanyshyn, Alexandra T. "Ontological Classifications and Human Rationality in Bioethics." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 44, no. 4 (July 29, 2019): 391–402. http://dx.doi.org/10.1093/jmp/jhz011.

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AbstractMetaphysics often has an important role in deciding ethical questions. Specifically, in the realm of bioethics, metaphysical questions such as the nature of persons, diseases, and properties in general can be crucial to determining what is right or wrong. In this article, I tie together various metaphysical themes that recur throughout the rest of the issue: rationality as an element of human nature, ontological classifications, and kinds of action. I will explain that each has ethical implications. Actions that contravene reason will be morally problematic, whereas our classification of illnesses will have important implications for how we ought to respond to ill persons. Metaphysical questions appear, or are at least suggested, in each article, pointing to the need for metaphysics in answering bioethical questions.

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��, T. Svetlichnaya, ��, and E. Vasileva. "The Role of Theoretical Knowledge in the Development of Bioethical Views of Students in Medical University." Standards and Monitoring in Education 4, no. 2 (April 18, 2016): 27–31. http://dx.doi.org/10.12737/19315.

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The article shows the results of the study of the role of theoretical knowledge in the development of bioethical views of students on the 1-2 courses of the medical faculty of the Northern State Medical University (Arkhangelsk) when studying discipline �Bioethics�. The subject of medical and sociological research was the dynamics of bioethical views of students and their attitude towards biomedical technologies related to start, extension and termination of human life, as well as their knowledge of the limits of medical interventions in the natural processes of birth and death, set before and after mastering the discipline �Bioethics�. The analysis of results of examination of the primary attitude of students towards biomedical technologies showed its wide variability. The nature of the attitude varied from positive (33.7%) and neutral (32.6%) to negative (20.9%) and even the missing (12.8%). After mastering the discipline the structure of common bioethical views of students, refl ecting their attitude towards biomedical technologies, remained virtually unchanged (32.9%, 31.4%, 24.4% and 11.3%, respectively). But private attitudes have undergone a very signifi cant transformation. Its essence was the positive dynamics of the original submissions on all seven analyzed �open� issues of bioethics. Bioethical views of students have become academic, system, complete, critical and meaningful. The positive dynamics of the bioethical views of students which took place during the development of training material for discipline �Bioethics� shows, that theoretical knowledge infl uence on their development.

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Chapman, Audrey R. "Human Dignity, Bioethics, and Human Rights." Amsterdam Law Forum 3, no. 1 (February 2, 2011): 3. http://dx.doi.org/10.37974/alf.157.

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HAYRY, MATTI, and TUIJA TAKALA. "HUMAN DIGNITY, BIOETHICS, AND HUMAN RIGHTS." Developing World Bioethics 5, no. 3 (September 2005): 225–33. http://dx.doi.org/10.1111/j.1471-8847.2005.00120.x.

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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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Zasukhina, Vikotoriya. "BIOETHICS IN TRANSDISCIPLINARY AND INTERDISCIPLINARY CONTEXT OF POST-NONCLASSICAL SCIENCE." CBU International Conference Proceedings 2 (July 1, 2014): 199–205. http://dx.doi.org/10.12955/cbup.v2.464.

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Bioethics is an offspring of the post-nonclassical science. The subject of this research is its genesis and development in interdisciplinary and transdisciplinary space of the existence of modern philosophical-scientific thought. The direction of analysis is chosen by the author led to some inferences. Foremost, we will point out that anthropological turn in science is one of the main factors, which have created bioethical interdisciplinarity and transdisciplinarity. The aforecited bioethics characteristics created the possibility of the complex solution for this science’s problems. Philosophical and ethical concepts and methods had played very important role in bioethics formation as a new form of scientific cognition. At the same time, bioethics enriches and upgrades classical philosophy with new interpretations of fundamental philosophical problems. Bioethics formed in interdisciplinary and transdisciplinary context of modern science is the life axiology.In order to find axiological importance of bioethics, we have decided to identify links and relationships within bioethics as a whole system. We constructed the bioethics concept as an interdisciplinary and transdisciplinary study of the moral and social problems caused by development of modern biomedical technologies. We then used this concept to form such philosophical-scientific comprehension paradigm of a problem of axiological justification of human life and health in the modern world, which assumes cooperation between representatives of different disciplines, and expansion of scientific outlook—its exit from a scientific radius.

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Παπαδάκη (Niovi - Evgenia Papadaki), Νιόβη Ευγενία. "Βιοηθική και σύγχρονη τέχνη: παραδείγματα και ερωτήματα". Bioethica 1, № 1 (22 лютого 2015): 47. http://dx.doi.org/10.12681/bioeth.19565.

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The aim of this essay is to portray the common paths of art and science from the aspect of bioethics. At first sight such a combination seems incompatible. However, in the process of approaching contemporary art, a series of concerns and questions emerge with regard to bioethics. Within this framework, examples of living organisms, animals, but also human bodies used in contemporary art, are presented. Through these examples bioethical issues are illustrated and positions in favor or against combining art and science are concluded.

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Χανιώτης (Evangelos Chaniotis), Ευάγγελος. "Πτυχές της συμβολής της Εκκλησίας της Ελλάδος και της Ορθόδοξης Θεολογίας στην εξέλιξη του βιοηθικού διαλόγου". Bioethica 2, № 2 (22 листопада 2016): 69. http://dx.doi.org/10.12681/bioeth.19782.

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The importance of modern biomedical achievements along with the consequent ethical dilemmas, concerning the integrity of human person, incited the Church of Greece to establish a Special Synodical Committee of Bioethics. It was created in order to inform the people of Church responsibly and scientifically regarding all these bioethical issues. Those, however, were already known to Orthodox Theology even since the 1950s, when orthodox theologians, based on patristic theology, became involved in the bioethical dialogue when the issue of assisted reproduction was central. Afterwards, the Bishop of Demetrias Christodoulos (later, the Archbishop of Athens) deal with a wide range of bioethical issues in the light of Orthodox Theology.The Commission has dealt extensively with major ethical issues, such as the moment of death, the mechanical support in ER, the interfering with the normal process of reproduction, the beginning of the human life, the problem of euthanasia, the challenge of man’s intervention in the human genome, creating designer babies, the research and the experimentation on humans, especially on the fetus, the dependence of health on monetary profit, the use of medical technology on humans, thus contributing to the Orthodox Christian Ethics, and the total scientific dialogue.The Church assesses the bioethical issues above, and, through its theological tradition and life, formulates its pastoral advice and guidance hence focusing on vital issues such as the ethical limits in biomedical applications and the criteria that can set them. The Orthodox Bioethics is called to give answers to dilemmas which the biomedical sciences fail to do so or even lead to a deadlock.

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Leźnicki, Marcin. "Wartość życia u podstaw islamskiej (bio)etyki." Studia Ecologiae et Bioethicae 11, no. 3 (September 30, 2013): 51–70. http://dx.doi.org/10.21697/seb.2013.11.3.03.

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The aim of this article is to present the position of Islamic ethics and bioethics on the issue of the value of life. To better illustrate this topic the article is divided into two parts. In the first, the authors provide an overview of ethics, and relate it Islamic bioethics, including its sources and inspirations, while in the second, the authors examine the value of life as depicted from the perspective of Quranic ethics and Islamic bioethics of both the Shi’a and the Sunnis. Although the text has a propedeutic character it is important because it adds another theological-philosophical layer to the complex bioethical discussion that lies at the heart of the current dispute about the value of human life.

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FENTON, ELIZABETH, and JOHN D. ARRAS. "Bioethics and Human Rights: Curb Your Enthusiasm." Cambridge Quarterly of Healthcare Ethics 19, no. 1 (December 22, 2009): 127–33. http://dx.doi.org/10.1017/s0963180109990326.

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The call has been made for global bioethics. In an age of pandemics, international drug trials, and genetic technology, health has gone global, and bioethics must follow suit. George Annas is one among a number of thinkers to recommend that bioethics expand beyond its traditional domain of patient–physician interactions to encompass a broader range of health-related matters. Medicine, Annas argues, must “develop a global language and a global strategy that can help to improve the health of all of the world's citizens.” Individual countries cannot address global health issues, and culturally specific principles are inadequate for addressing global bioethics concerns. We will need a language and moral framework grounded in a foundation of universally shared, transcultural judgments about humankind that will also recognize moral pluralism. The claim has been made that such a foundation already exists in human rights, and that human rights should, therefore, be the new lingua franca of bioethics.

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Spinello, Richard A. "Bioethics and the Human Soul." National Catholic Bioethics Quarterly 18, no. 2 (2018): 291–316. http://dx.doi.org/10.5840/ncbq201818228.

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Erdman, Joanna N. "Bioethics, Human Rights, and Childbirth." Health and Human Rights 17, no. 1 (2015): 43. http://dx.doi.org/10.2307/healhumarigh.17.1.43.

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Lenoir, Noëlle. "Bioethics, Constitutions, and Human Rights." Diogenes 43, no. 172 (December 1995): 11–33. http://dx.doi.org/10.1177/039219219504317202.

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Thomasma, David C. "Bioethics and International Human Rights." Journal of Law, Medicine & Ethics 25, no. 4 (1997): 295–306. http://dx.doi.org/10.1111/j.1748-720x.1997.tb01412.x.

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Increasingly, the world seems to shrink due to our ever-expanding technological and communication capacities. Correspondingly, our awareness of other cultures increases. This is especially true in the field of bioethics because the technological progress of medicine throughout the world is causing dramatic and challenging intersections with traditionally held values. Think of the use of pregnancy monitoring technologies like ultrasound to abort fetuses of the “wrong” sex in India (where a female's dowry can be a tremendous burden to the family), the sale of human organs in and between countries, or the disjunction between the haves and the have-nots in South America when it comes to bone marrow transplants, while thousands of other children die for want of fundamental goods and services like clean water, basic inoculations, and food itself.

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Tziotzios, Christos. "Dolly, human cloning, and bioethics." BMJ 334, Suppl S1 (January 1, 2007): 070128. http://dx.doi.org/10.1136/sbmj.070128.

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Ashcroft, R. E. "Could Human Rights Supersede Bioethics?" Human Rights Law Review 10, no. 4 (October 13, 2010): 639–60. http://dx.doi.org/10.1093/hrlr/ngq037.

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Hamano, Kenzo. "Human Rights and Japanese Bioethics." Bioethics 11, no. 3-4 (July 1997): 328–35. http://dx.doi.org/10.1111/1467-8519.00072.

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Γλυκοφρύδη (Alexandra Glykofridi), Αλεξάνδρα, та Μαρία Ζαπουνίδου (Maria Zapounidou). "Η βιοηθική στην εκπαίδευση". Bioethica 5, № 1 (15 липня 2019): 13. http://dx.doi.org/10.12681/bioeth.20833.

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During recent years, bioethics have become increasingly important as it has become clear that citizens of all ages will be called upon to take ethical decisions about the use of science and technology at some stage of their lives. Research shows that there is a global agreement on the need to teach more of these ethical and social issues related to science and technology at all levels of education.This article attempts to investigate the importance and role of bioethics in secondary and undergraduate university education. Examples of primary and secondary education curricula, their goals and their contribution to improving students' understanding of the different aspects of bioethics are presented. Then, it is attempted to review the situation of bioethics in universities curricula. The article analyzes the different philosophies of approaching bioethical education, its relation with human rights and compares the advantages and disadvantages of the teaching strategies of integration and specialization.In conclusion, it seems that bioethics is worthwhile being joined together with other disciplines and integrated into a wider framework of effective and informed decision-making skills, whether the person is a health professional or a modern citizen.

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Iltis, Ana. "Bioethics and Human Flourishing: Christian Wisdom in a Secular Age." Christian bioethics: Non-Ecumenical Studies in Medical Morality 25, no. 2 (July 1, 2019): 145–53. http://dx.doi.org/10.1093/cb/cbz002.

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AbstractThe gulf between Christian and secular bioethics has far-reaching implications for public policy, healthcare organizations, clinicians, and patients and their families. There also are significant differences among various Christian approaches to bioethics. Differences and similarities between Christian and secular bioethics as well as among Christian approaches to bioethics are evident across three domains explored in this issue of Christian Bioethics. The first concerns different approaches to or methods for resolving ethical questions. The second concerns the ways in which understandings of health and disease and human anthropology shape our judgments about what we may do in the pursuit of health or in response to disease. The third concerns how our perceptions of and regard for others affect judgments of moral worth and can influence healthcare decision-making.

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BROWN, KATHERINE H. "Constructing the Human Dance of Meaning." Cambridge Quarterly of Healthcare Ethics 11, no. 2 (April 2002): 111–13. http://dx.doi.org/10.1017/s0963180102112011.

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The Cambridge Quarterly has a history of presenting multidisciplinary perspectives in bioethics, welcoming a lively dialogue between clinicians, philosophers, theologians, social scientists, lawyers, and others on a range of bioethics concerns. This special issue of the journal focuses explicitly on contributions from anthropologists to the field.

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PIRUMYAN, Tatevik, and Susanna DAVTYAN. "Tolerance as a Constructive Mechanism of Dialogue in the Field of Healthcare." wisdom 2, no. 7 (December 9, 2016): 44. http://dx.doi.org/10.24234/wisdom.v2i7.136.

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Modern bioethical issues (doctor-patient relationship) should be based on a tolerant attitude towards patient. Tolerance is an important value in Ethics, medical Ethics and Bioethics. As a moral norm, tolerance is a virtue. It is a rational human response, social value, which ensures the rights, freedom and security of human beings. Tolerance is a social ideal originating in society.

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Tomić, Draženko. "Bioethical topics in the works of Kvirin Vasilj (1917 – 2006)." JAHR 11, no. 2 (2020): 431–44. http://dx.doi.org/10.21860/j.11.2.6.

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Kvirin Vasilj (1917 – 2006), an authentic thinker of the 20th century, in his philosophical deliberation, he touches on various aspects of human existence, including those that are today identified as bioethical challenges. Thus, bioethics is present in his deliberations, although the term bioethics as such is not found in any of his six hundred works, and they often relate to the meaning, quality, the beginning and the end of human life. Between these two endpoints of an individual’s existence, Vasilj places a considerable emphasis on the very practical dimensions of duration, nature protection, quality of life and more. It should also be noted that Vasilj often uses these themes as a basis on which to present or explain some anthropological, even ontological, issues.

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