World Youth Day '93.
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Abortion, Induced↗
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Results for “Euthanasia--religious aspects”
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The abortion ethos: pervasive but not persuasive.
The history of the past 16 years has borne out pro-life predictions that abortion would be the precursor of an even wider assault on helpless people. The unborn initially were the victim of choice because they were, in 1973, outside our customary line of moral vision. But as a dress rehearsal for a pattern of discretionary killing what was most significant about abortion was its explicit rejection of the Declaration of Independence's principle holding that our right to life is "inalienable." Abortion taught us that the lives of some are alienable and raised the question, why not the lives of others? Contrary to stereotype, the pro-life movement is a classic reform movement, inbued with a fierce belief in the inherent worth and equality of mankind.
Abortion, Legal↗
Religious aspects of futile treatment.
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Cultural Diversity↗
Brain death: recent ethical and religious considerations in Iran.
The Islamic Republic of Iran has a long history of medicine. The principles derived from core Islamic teachings provide a comprehensive moral, ethical, and legal framework for the practice of medicine. The issue of brain death has significant impact on the procurement of organs from cadavers. It is a major subject of debate and interest to bioscientists, legal experts, religious scholars, and the general public. Laws related to the ethical and legal aspects of cadaver organ donation from the brain dead have not been defined in many Muslim countries. This report presents recent advances in Iranian law with regard to the ethics of organ transplantation and the definition of brain death.
Brain Death↗
Quality of life: a focus on the patient's total good.
The quality-of-life factor used in making difficult decisions about life-sustaining treatment should refer to the patient's definition of meaningful survival. The significance of this is founded on theological convictions that respect life's value and promote its meaning according to the ability to actualize life's potential, especially through love. The appropriateness of quality-of-life criteria is entailed in the principle of beneficence: doing good for the patient. Beyond medical good, this must include each aspect of the patient's total good--autonomy, preferences, and ultimate (spiritual) good. The proportionate-disproportionate distinction exemplifies this by weighing treatment effects against patient benefits. The difficulty in applying the quality-of-life factor primarily involves who determines the criteria, as answered by one of three approaches: The "gold standard" gives priority to informed patients capable of deciding for themselves. The "silver standard" is the proxy judgment substituting for patients' previously communicated wishes. The "bronze standard" is the judgment made in patients' best interests when no wishes have been expressed. Healthcare delivery can address quality-of-life considerations using five guidelines: 1. Respect the wishes of informed patients capable of decision making. 2. Treat incompetent patients as similar patients have chosen to be treated. 3. Act to restore patients' capacity for meaningful relationships. 4. Determine if treatment yields a reasonable balance between treatment effects and patient benefits. 5. Refer doubtful treatment decisions to an institutional ethics committee.
Beneficence↗
In the best interest of the patient. Applying this standard to healthcare decision making must be done in a community context.
Acting in the "best interest" of another implies taking certain steps or following certain rules so that the person and his or her concrete human community will survive and potentially flourish. The long-term understanding of best interest refers to the balance of benefits and burdens with respect to the ultimate goals or purposes of a community within which an individual is situated; short-term best interest refers to that balance with respect to a specific healthcare decision, without reference to the overall situation. However, considering only short-term best interest is unsatisfactory in the final analysis. Any decision to sacrifice individual preference for communal best interest should include three crucial aspects: (1) The individual must be a willing (or potentially willing, in the case of a child) member of the community, (2) individuals never lose their moral standing in the community, and (3) society can justify failure to accept the autonomous decisions of some individuals only (a) if it is impossible, (b) that failure is necessitated by attempts to meet the needs of other individuals, and (c) that decision is not based on unfair or unjust practices. Applying the concept of best interest to nontherapeutic research on children, one can conclude that the indirect benefit to the child is in his or her best interest only when the long-term benefit to the community, in terms of both survival and flourishing, is adequately considered. In addition, healthcare surrogate decision makers, acting in the best interest of a person who cannot make decisions and has not previously expressed his or her wishes, must take into account the long-term interests of the community.
Bioethical Issues↗
Suffering, sovereignty, and the purposes of God: Christian convictions and medical killing.
Despite a variety of "non-ecumenical" features in Christian arguments about suicide, assisted suicide, and euthanasia, there are obvious "ecumenical" aspects to be found in the general Christian prohibition of these practices. A fair reading of the Christian tradition requires that we acknowledge both the differences that distinguish particular perspectives and the fundamental themes that allow an identifiably Christian position to emerge in stark contrast to the secular discussion of these issues. Central to Christian interpretations of dying and death are an acknowledgment of God's sovereignty over human life, an understanding of suffering that stresses identification with Christ as the source of Christian hope, and the recognition that God's creative and redemptive purposes are generally (or always) at odds with the deliberate choice of assisted suicide or euthanasia.
Attitude to Death↗
The terminally ill--secular and Jewish ethical aspects.
Many ethical, religious, social and legal dilemmas are involved in the care of dying patients. Major changes and developments in recent years have greatly intensified these moral problems. In this article a comprehensive analysis of the relevant principles and practical approaches is offered in order to enhance the ability of health care providers to attain morally sound decisions concerning the dying patient. The relevant ethical principles include the following: value of life, quality of life, nonmaleficence, beneficence, autonomy, paternalism, justice, and the physician's integrity. In practical terms, there are three major categories: the patient, the treatment and the decision maker. A comparative analysis between secular and Jewish attitudes towards the terminally ill patient has revealed significant differences both in the fundamental underlying principles as well as in the practical solutions to the diverse and difficult ethical problems.
Attitude to Health↗