Women and motherhood are important aspects of the immigration issue. Different behaviour related to reproduction and maternity among foreign women, when compared with that of Italian women, is a key factor that has led to a slowing down of the population decline in Italy. Difficulties connected to migration often have impacts on motherhood, in some cases posing problems and conflicts with being a mother. This can result in frequent recourse to abortion, difficulty in managing sexuality and reproductive capacity, and the (...) decision to postpone the realization of children indefinitely – situations that may provoke deep lacerations in the fabric of women's identity. One of the main problems for immigrant women in relation to pregnancy, childbirth and childcare is a profound sense of isolation: having been uprooted from their families, friends, and their own cultural references and traditions related to motherhood, and in some cases giving birth in aseptic hospitals with doctors and nurses who do not even speak their language, either alone or in the presence of a husband or a friend from the same country. Those who work in obstetrics and gynaecology departments are well aware that the number of foreign patients has increased significantly in recent years. From a practical point of view, this means that health professionals increasingly face new and often complex situations, and are forced to rely more on common sense than protocol. In a world afflicted by political and economic crises and an unequal distribution of wealth, in order to meet the health care needs of immigrants, we need to promote an appreciation of all of the different cultures, a bioethical approach, encouraging medical staff to convey feelings of hospitality and solidarity. (shrink)

The aim of the present paper is to verify the qualitative typologies of “prescriptive, jurisprudential and doctrinal positivization” of universal ethical values by reporting different contemporaneous juridical experiences. Particular attention is devoted to problems such as voluntary interruption of pregnancy, assisted reproduction, euthanasia and refusal of medical treatment.

This contribution deals with the issue of the professional autonomy ofthe medical doctor. Worldwide, the physician's autonomy is guaranteedand limited, first of all, by Codes of Medical Ethics. InItaly, the latest version of the national Code of MedicalEthics (Code 1998) was published in 1998 by the Federation ofprovincial Medical Associations (FnomCeO). The Code 1998acknowledges the physician's autonomy regarding the scheduling, thechoice and application of diagnostic and therapeutic means, within theprinciples of professional responsibility. This responsibility has tomake reference to the following (...) fundamental ethical principles:(1) the protection of human life; (2) the protection of thephysical and psychological health of the human being; (3) therelief from pain; (4) the respect for the freedom and the dignityof the human person, without discrimination; (5) an up-to-datescientific qualification (Art. 5). The authors underline that autonomyis an anthropological – and consequently ethical –characteristic of the human person. Different positions on autonomy inbioethics (individualistic, evolutionistic, utilitarian andpersonalistic models) are explained. The relation between theprofessional autonomy of the physician and the autonomy of the patientand of colleagues is discussed. In fact, the medical doctor isobliged: (1) to respect the fundamental rights of the person,first of all his/her life; (2) to ensure the continuity of thecare, even if he can only relieve the patient's suffering; (3) tomaintain, except under certain circumstances, professional secrecy andconfidentiality regarding patients and their medical records. Moreover,the physician cannot deny the patient correct and appropriateinformation. He/she should not perform any diagnostic or therapeuticactivity without the informed consent of the patient and the medicaldoctor must give up medical treatment in case of documented refusal ofthe individual. Furthermore, the medical doctor has the right to raiseconscientious objections if he/she is requested to perform medicalactions that are contrary to his/her conscience or medical opinion,unless this attitude would seriously and immediately harm the patient.Regarding the relationships with colleagues, the physician is obliged tosolidarity, mutual respect, and care of sick colleagues. Finally, theauthors discuss the Italian legislation affecting the physician'sprofessional autonomy: (1) the SSN health care Acts; (2) theso-called Charter for Public Health Care Services; (3) the Acts onprivacy; (4) Good Clinical Practice. (shrink)

La solución de los problemas biojurídicos depende fundamentalmente de la concepción del derecho y de la valoración de la vida humana de la que se disponga. La supresión de la perspectiva de la justicia, unida a la consideración de la vida humana como mera propiedad inmanente de un ser vivo que, en el caso del hombre, permitirá la libre disposición de ella, conducirá necesariamente a una degradación de la protección jurídica de la vida. Por el contrario, la vinculación del derecho (...) con la moral, a través de la justicia, propia de la concepción óntico-valorativa o, al menos, de una concepción del derecho que aúne las tres dimensiones, conducirá a una más firme defensa jurídica de la vida. Desde esta perspectiva se analiza la desprotección jurídica, y por tanto moral, de la vida en la regulación del aborto en la legislación española. (shrink)

The views on in vitro fertilization within Russian Orthodox Christian society are diverse. One reason for that variation is the ambiguity found in “The Basis of the Social Concept,” the document issued in 2000 by the Russian Orthodox Church and considered to be the primary guidelines for determining the Church’s stance on bioethics. This essay explores how the treatment of infertility reconciles with the Orthodox Christian faith and what methods of medical assistance for infertility may be appropriate for Orthodox Christians. (...) The focus here is on IVF because it is among the most widely used methods to overcome childlessness, and the permissibility of IVF is the object of disagreement among Orthodox. The article defines criteria that can help to discern what is absolutely wrong and must be avoided from what only falls short of the mark, but not very far, for Orthodox Christians. If treatment of the underlying causes of infertility has failed or promises no hope and a husband and a wife do not feel able to carry the Cross of infertility, then from pastoral dispensation they might be blessed to use ethically acceptable variants of IVF. IVF has many variants that are different in their spiritual influence on a person. Orthodox Christians pursuing IVF should seek spiritual guidance and a blessing to pursue IVF. They must not form more embryos than will be transferred in the same cycle. Freezing, discarding, or reduction of embryos is forbidden. Infertile couples ought to use only their reproductive cells. The use of donor gametes is unacceptable. Any embryo formed ought to be transferred into the wife’s womb, and the use of surrogates is impermissible. Only a husband and wife who are able to maintain their marital union and where the wife is still of childbearing age should be blessed to use IVF. (shrink)

In this paper I deal with ethical factors surrounding germline gene therapy. Such implications include intergenerational responsibility, human dignity, moral status of embryos and so on. I will explore the relevance of the above mentioned issues to discuss the ethical implication of human germline gene therapy (HGLT). We will see that most of arguments claimed by bioethicists do not provide valid reason to oppose HGLT. I will propose an alternative view, based on personal identity issues, to discuss the ethics of (...) human inheritable gene modification. (shrink)

Occupational health covers technical, medical, social and legal aspects. This article analyzes it from the perspective of biodiversity, specifically aspects related to risky behavior and its protective factors that are contained in binding international instruments, resolutions and declarations issued by the World Health Organization and the International Labor Organization, which seek to improve safety and health at work and in the environment. A bibliographic review of legal documents and scientific articles of reference was conducted to that end. The challenge is (...) to raise awareness among public and business policy-makers concerning the complexity of the phenomenon of work. The implementation of good practices in the various sectors involved is emphasized as well. (shrink)

The aim of the paper is that of investigating the concept of “person” in the context of Italian law on informed consent and advance healthcare directives. The following paper will first consider the importance of the concept of “person” within bioethics; secondly it will exhibit how there are different levels of bioethics, and that on the discussion level of laws and regulations, concepts worthy of metaphysical and value references cannot be used, because they must be shared by everyone in a (...) pluralistic society. I’ll then move on to discuss the law on informed consent and advance healthcare directives; first I’ll discuss the references to the Italian Constitution, showing that the implied concept of “person” is closely linked to the concepts of “equality” and “autonomy”, and finally I’ll discuss the particular case of minors and the protection that the law provides them. (shrink)