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  1. (1 other version)Islamic perspectives on clinical intervention near the end-of-life: We can but must we?Aasim I. Padela & Omar Qureshi - 2017 - Medicine, Health Care and Philosophy 20 (4):545-559.
    The ever-increasing technological advances of modern medicine have increased physicians’ capacity to carry out a wide array of clinical interventions near the end-of-life. These new procedures have resulted in new “types” of living where a patient’s cognitive functions are severely diminished although many physiological functions remain active. In this biomedical context, patients, surrogate decision-makers, and clinicians all struggle with decisions about what clinical interventions to pursue and when therapeutic intent should be replaced with palliative goals of care. For some patients (...)
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  • “God is the giver and taker of life”: Muslim beliefs and attitudes regarding assisted suicide and euthanasia.Chaïma Ahaddour, Stef Van den Branden & Bert Broeckaert - 2018 - AJOB Empirical Bioethics 9 (1):1-11.
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  • The Ethics and Politics of Religious Ethics, 1973–2023.Richard B. Miller - 2023 - Journal of Religious Ethics 51 (1):66-107.
    This essay addresses the questions, “what good is religious ethics for?” and “what justification exists for the field?” in three steps. First, it canvases how religious ethicists have offered reasons for carrying out work in the field to identify anAnti‐Reductive Paradigmthat is guided by anEgalitarian Imperative. That imperative functions as a thin, minimal morality of inclusivity and equal respect that guides work in the field. Second, the essay considers the field's ends. Here the focus shifts from values that shape the (...)
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