Complementarity rather than integration.
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From 1975 to 1992, the protection of life project of the Law Reform Commission of Canada sought to help society answer some of the legal and bioethical riddles posed by the biomedical revolution, particularly as these developments affected the protection of human life, public safety and fundamental values. A focus on the risks, benefits, rights and duties associated with biomedical sciences and technology provided the project both a means of inquiry into pressing health law and bioethics questions, and a methodology of law reform. The inquiry was often applied through a transdisciplinary perspective, to such topics as the redefinition of death, medically assisted procreation, behavioral alteration, human experimentation, organ transplantation, consent, and the criminal law. Amid recent initiatives to resurrect the Commission, the contributions of the protection of life project are likely to be judged by the bioethico-legal decision-making, dispute resolution, legislative or regulatory enactments and court decisions influenced by its corpus of thought.
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Eugenics was first debated by the ancient Greeks, particularly Plato and Aristotle, developed in the nineteenth century by Francis Galton and Charles Darwin, and then abused in the twentieth century by right-wing politicians. With the new methods of assisted conception combined with the use of genetic markers, all the old problems of eugenics have resurfaced. Gender selection, embryo selection, preimplantation genetic diagnosis of common disease, and gene replacement techniques (somatic cells) have added greatly to the power of the modern eugenicist. How are these procedures to be monitored and regulated? What is the role of the State compared with individual families for the implementation of the new methodologies? Some of these issues will be discussed.
This brief paper describes the experiences and attitudes of a UK Member of Parliament to the politics of reproductive biomedicine. It provides insights into how problems in this field strike politicians and governments, and their interactions with the press and the public. It takes examples of four topics which help to decide the attitudes of legislators in such complex ethical matters. It also reveals how they can change their opinions as they became familiar with the ethical issues raised under various situations.
Dolores Dooley Clarke describes how the course in medical ethics at University College, Cork is structured, how it has changed and how it is likely to change as time goes on. Originally, the students seemed to view it as an intrusion 'to be tolerated' in their programme of 'strictly medical' studies. However, having moved on from that and away from the lecturer always being a Roman Catholic priest as well as a member of the Philosophy Department, the students now appear to view it as producing a stimulus for a new interest in the area of ethics for physicians. This seems to have come about through the more extensive participation of students in researching and presenting issues of medical ethics.
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Non-ecumenical Christian bioethics will seem a strange category for many. The category relies on the recognition that bioethics mediates morality and ethics in healthcare. As such bioethics will have particular content. It is the content of a moral vision that both divides and unites. The enterprise of non-ecumenical Christian bioethics explores how Christians are both divided and united on the issue of bioethics. Non-ecumenical Christian bioethics is opposed to a facile ecumenism that reduces the content of Christian morality to the lowest common denominator.