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  1. Death - whose decision? Euthanasia and the terminally ill.S. I. Fraser - 2000 - Journal of Medical Ethics 26 (2):121-125.
    In Australia and Oregon, USA, legislation to permit statutory sanctioned physician-assisted dying was enacted. However, opponents, many of whom held strong religious views, were successful with repeal in Australia. Similar opposition in Oregon was formidable, but ultimately lost in a 60-40% vote reaffirming physician-assisted dying. This paper examines the human dilemma which arises when technological advances in end-of-life medicine conflict with traditional and religious sanctity-of-life values. Society places high value on personal autonomy, particularly in the United States. We compare the (...)
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  • Medical Killing – An Evangelical Perspective.Thomas Schirrmacher - 2003 - Christian Bioethics 9 (2-3):227-244.
    Evangelicals are unconditionally opposed to active euthanasia. Indirect euthanasia is seen as simply belonging to the risks inherent in any medical intervention. Passive euthanasia is accepted if used in order to save the dignity of the dying and is seen as merely ceasing to interfere with an irreversible dying process. The basis of evangelical ethics is the Bible supplemented by science and experience as a kind of natural law. Even though natural law comes under Biblicial revelation, its acceptance is the (...)
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  • Suffering Strangers: An Historical, Metaphysical, and Epistemological Non-Ecumenical Interchange.M. J. Cherry - 1996 - Christian Bioethics 2 (2):253-266.
    To comprehend pain, disease, death and suffering as being meaningful - beyond the firing of synapses, the collapse of human abilities, and the mere end of life - requires a context in which to evaluate essential connotations, as well as to place and integrate understandings. If pain and suffering are to have enduring significance, they must be situated within a nest of ontological background assumptions, standards of inquiry, and epistemological foundations. Where secular bioethics fails to give deep meaning to suffering, (...)
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  • Medico-moral problems.Gerald Kelly - 1958 - St. Louis,: Catholic Hospital Association of the United States and Canada.
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  • Physician-Assisted Suicide and Euthanasia: German Protestantism, Conscience, and the Limits of Purely Ethical Reflection.Peter Bartmann - 2003 - Christian Bioethics 9 (2-3):203-225.
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  • Commercialization of Human Body Parts: A Reappraisal from a Protestant Perspective.Larry Torcello & Stephen Wear - 2000 - Christian Bioethics 6 (2):153-169.
    The idea of a market in human organs has traditionally met with widespread and emphatic rejection from both secular and religious fronts alike. However, as numerous human beings continue to suffer an uncertain fate on transplant waiting lists, voices are beginning to emerge that are willing at least to explore the option of human organ sales. Anyone who argues for such an option must contend, however, with what seem to be largely emotional rejections of the idea. Often it seems that (...)
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  • Now, the Real Foundations of Bioethics. [REVIEW]Hugo Tristram Engelhardt - 2012 - Hastings Center Report 31 (6):46-47.
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