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At least 109 records · Page 6Linked to original sources
PubMed1989

Donum Vitae on homologous interventions: is IVF-ET a less acceptable gift than "GIFT"?

Donum Vitae argues that, by failing to respect the connection between the conjugal act and procreation, in vitro fertilization-even in the homologous or "simple case", where both gametes come from a married couple and the resulting embryo is transferred to the wife-shows itself to be morally unacceptable. On the other hand, the document refers approvingly to other technological interventions which "facilitate" or "assist" the conjugal act in achieving its objective. Although none of the latter interventions are mentioned by name, the recently developed gamete intrafallopian transfer (GIFT) and certain associated techniques have found favor with many orthodox Roman Catholic thinkers, as well with some church authorities. The present article explores this situation in the Catholic moral tradition, and offers reasons for believing that, given relevantly similar conditions, if GIFT is morally acceptable so also is homologous IVF-ET.

Catholicism↗
PubMed1989

Metaphysical accounts of the zygote as a person and the veto power of facts.

That the soul of a human person is infused at conception is a metaphysical claim. But given its traditional articulation, it has the empirical consequence that the zygote must have a substantial continuity with the adult person, a continuity which is already determined at conception. This empirical consequence is contradicted by the fact that the zygote may become a hydatidiform mole, or several persons. The metaphysical claim is falsified by the facts.

Beginning of Human Life↗
PubMed1991

Institutional integrity: approval toleration and holy war or 'always true to you in my fashion'.

The advent of moral pluralism in the post-modern age leads to a set of issues about how pluralistic societies can function. The questions of biomedical ethics frequently highlight the larger issues of moral pluralism and social cooperation. Reflection on these issues has focused on the decision making roles of the health care professionals, the patient, and the patient's family. One species of actor that has been neglected has been those institutions which are part of the public, secular realm and which have a particular moral heritage.

Bioethical Issues↗
PubMed1992

Religion, theology, church, and bioethics.

Modern medical ethics developed in America after mid-century chiefly at theological schools, but discourse on bioethics soon moved to the pluralist-secular settings of the academy and the clinic, where it acquired a philosophical and intentionally non-religious cast. An effort was made, on the grounds of 'liberal culture' and 'late Enlightenment rationality' to find a framework for inquiry which aspired to the universal. Today, while that language persists, it coexists with, challenges, and is challenged by forms of ethical analysis and advocacy which take into consideration the 'thickness' of complicating narrative and reasoning based in the many religious traditions. It has become incumbent upon advocates of those traditions to propose 'publicly accessible' argument.

Bioethics↗
PubMed1992

Humility in health care.

Humility, properly understood as a sense of one's limits, is one of the goods internal to the practice of health care. Humility in Christian tradition has both a relational aspect and an epistemological aspect. Each of these is evident in the practice of medicine. In its relational aspect, humility includes reverence or awe for the grace and strength of patients and their care-givers, a sense that the care-provider is not self-sufficient but needs the care-receiver, and recognition of the worth of those who are oppressed and outcast. In its epistemological aspect, humility is exhibited in respect for the meaning system of the patient and recognition of the limits of medical paradigms and their need for correction from the patient's perspective. The power wielded by the profession of medicine in contemporary society does not preclude the exercise of humility within the profession.

Christianity↗
PubMed1992

Catholic 'natural law' and reproductive ethics.

Catholic natural law has had a long and evolving interest in bioethics. Thomas Aquinas left natural law a legacy of great flexibility in evaluating goods within a whole life. He also bequeathed to the Church the basis for an abolutism on sexual issues. Modern reproductive medicine and a deeper understanding of human freedom have reopened these issues. The Vatican has developed new, holistic arguments to proscribe reproductive interventions, but critics remain unconvinced that marital relationships and goods have been adequately evaluated. The resolution of this debate will require further experience and reflection.

Bioethics↗
PubMed1992

Policy arguments in a public church: Catholic social ethics and bioethics.

This paper is an analysis of the relationship of social ethics and bioethics in Roman Catholic theology. The argument of the paper is that the character of both Catholic moral theology and ecclesiology shape the broadly defined interest of the church in bioethics. The paper examines the common elements of social ethics and bioethics in Catholic teaching, describes how ecclesiology shapes Catholic public policy and uses the examples of abortion and health care to illustrate the relationship of Catholic social thought and bioethics. In developing the relationship of these two dimensions of Catholic moral argument the article highlights how the appeal to natural law categories differs in social ethics and bioethics and how the two topics are received differently in the theological community. It also seeks to illustrate how the premises of Catholic social ethics remain central to public positions taken on bioethics.

Abortion, Induced↗
PubMed1983

Some letters on Jewish Medical Ethics.

Specializing in Jewish Medical Ethics--a term, I believe, first used as the title of my doctor's thesis (1955) subsequently condensed and revised in book form (1959)--I frequently receive inquiries from individuals and organizations seeking guidance on the Jewish attitude to moral issues in medicine. After a review of my voluminous correspondence on many phases of this subject, I have made a small selection on a variety of topics. The correspondence on the last of the four topics, 'Medical Experimentation on Animals', is the longest, because it contains an element of polemics. Since this might make it of special interest to the Journal's readers, and since this subject is infrequently discussed in the literature of Medical Ethics, I decided to include it in this brief selection.

Abortion, Induced↗
PubMed1983

The traditionalist Jewish physician and modern biomedical ethical problems.

Recent advances in biomedical technology and therapeutic procedures have generated a moral crisis in modern medicine. The vast strides made in medical science and technology have created options which only a few decades earlier would have been relegated to the realm of science fiction. Man, to a significant degree, now has the ability to exercise control not only over the ravages of disease but even over the very processes of life and death. With the unfolding of new discoveries and techniques, the scientific and intellectual communities have developed a keen awareness of the ethical issues which arise out of man's enhanced ability to control his destiny. In response to the concern for questions of this nature, there has emerged the rapidly developing field of bioethics. Jews, to whom all such questions are quests not only for applicable humanitarian principles but for Divine guidance, must, of necessity, seek answers in the teaching of the Torah. "The Torah of God is perfect" (Psalms 19: 8), and in its teachings the discerning student will find eternally-valid answers to even newly-formulated queries. As physicians and patients turn to Rabbinic authorities for answers, Jewish scholars seek to elucidate and expound the teachings of the Torah in these vital areas of concern. The present essay highlights some of the ethical issues faced by the Jewish physician who faithfully observes his tradition in all matters including his daily practice of medicine. Although more questions are raised than answered, the aim of this essay will have been achieved if the reader is stimulated to pursue these issues in the extending writings on the subject now available in English.

Bioethical Issues↗
PubMed1983

The doctor-patient relationship.

This essay focuses on the doctor-patient relationship as a measure of ethical behavior by the physician. The perspective is derived from commitment as a religious humanist to the Judaic heritage, and experience in hospitals. The ethical responsibility to be competent professionally is presupposed. Emphasis is placed on the need of the physician to respect the autonomy of the patient as person, thus to limit the paternalism inherent in the physician's position, and to re-enforce this with compassion. Judaic sources supporting such conduct are cited. Exception is taken to decisions by civil and rabbinic judges which disregard the intimacy of the doctor-patient relationship.

Abortion, Therapeutic↗
PubMed1983

Preventive vs. curative medicine: perspectives of the Jewish legal tradition.

From the perspectives of Jewish tradition, particularly that of the Halakhah (Jewish law), this paper considers the policy problem of the balance in health care allocations between preventive and curative or crisis medicine. Since the value of human lives has a high degree of supremacy, and the duties to rescue imperiled life and to treat the sick are recognized, it might be argued that a basically curative policy should be favored. On the other hand, the duty of personal health maintenance and safety would appear to argue in favor of a preventive policy. In balancing these considerations, it is suggested that the halakhic tradition can accommodate a preventive policy of health care because the duty to rescue is lessened or negatived by risk to the as-it-were rescuers. It is further suggested that Halakhah permits a non-divertable allocation of tax-generated funds to preventive health care.

Death↗
PubMed1983

The use of Halakhic material in discussions of medical ethics.

In this paper questions are raised about the use of Halakhic material in discussions of medical ethics. Three ways in which one might use Halakhic material in such discussions are distinguished: (a) as a source for ideas about medical ethics which can be defended independently of their origin; (b) as a basis for mandating certain forms of behavior for members of the Jewish faith; (c) as the basis for claims about the Jewish view on disputed topics in medical ethics. The first two raise no methodological problems. The third use raises a number of theoretical and practical issues, with which the paper is concerned. The problems stem from the fact that Halakhah distinguishes between obligations, the fulfillment of which is required of the Jewish people, and obligations, the fulfillment of which is required of all people. With rare exceptions, the obligations imposed upon the Jewish people are more stringent. The pitfall lurking in the third of the three uses is that authors using Halakhic material may incorrectly conclude that obligations that are supposed to fall only upon the Jewish people fall upon all people. An analysis of this problem follows, along with a plea for a responsible use of Halakhic material in the third way, so as to avoid certain real pitfalls.

Ethical Relativism↗
PubMed1989

Chorionic villi sampling for early prenatal diagnosis: an option for the Jewish orthodox community.

The Jewish religion permits abortion up to 40 days after conception. To accommodate the Jewish orthodox community, prenatal diagnosis in the eighth gestational week may be a feasible goal with clear benefits. We present our experience with chorionic villus sampling (CVS), wherein out of 144 patients requesting CVS, 125 were found to be suitable for the procedure. Excluding patients with fundal placenta and cervical or uterine myoma, chorionic sampling was successfully performed on 102 out of 106 patients (96.2%) and a chromosome result was available for 98 of those patients (96%). Fetal losses, within 14 days following procedure, were 2 out of 125 (1.6%). No complications were encountered following the procedure. The cytogenetic analysis was improved by culturing CVS fragments for 48 h, after which clearer banding patterns could be observed. One of the CVS preparations, from a 7.2/7-week-old embryo was successfully examined. Short-term (6 days) cultures were used as an additional method for chromosome analysis, to extend and confirm results obtained by the direct method.

Abortion, Spontaneous↗
PubMed1984

Euthanasia.

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Christianity↗