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  1. (5 other versions)Principles of biomedical ethics.Tom L. Beauchamp - 1989 - New York: Oxford University Press. Edited by James F. Childress.
    Over the course of its first seven editions, Principles of Biomedical Ethics has proved to be, globally, the most widely used, authored work in biomedical ethics. It is unique in being a book in bioethics used in numerous disciplines for purposes of instruction in bioethics. Its framework of moral principles is authoritative for many professional associations and biomedical institutions-for instruction in both clinical ethics and research ethics. It has been widely used in several disciplines for purposes of teaching in the (...)
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  • Why religion deserves a place in secular medicine.Nigel Biggar - 2015 - Journal of Medical Ethics 41 (3):229-233.
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  • Methods and principles in biomedical ethics.T. L. Beauchamp - 2003 - Journal of Medical Ethics 29 (5):269-274.
    The four principles approach to medical ethics plus specification is used in this paper. Specification is defined as a process of reducing the indeterminateness of general norms to give them increased action guiding capacity, while retaining the moral commitments in the original norm. Since questions of method are central to the symposium, the paper begins with four observations about method in moral reasoning and case analysis. Three of the four scenarios are dealt with. It is concluded in the “standard” Jehovah’s (...)
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  • Does religion deserve a place in secular medicine?Brian D. Earp - 2015 - Journal of Medical Ethics 41 (11):865-866.
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  • (1 other version)The Moral Significance of Birth.Mary Anne Warren - 1989 - Hypatia 4 (3):46 - 65.
    Does birth make a difference to the moral rights of the fetus/infant? Should it make a difference to its legal rights? Most contemporary philosophers believe that birth cannot make a difference to moral rights. If this is true, then it becomes difficult to justify either a moral or a legal distinction between late abortion and infanticide. I argue that the view that birth is irrelevant to moral rights rests upon two highly questionable assumptions about the theoretical foundations of moral rights. (...)
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  • (1 other version)Altruistic living unrelated organ donation at the crossroads of ethics and religion. A case study.Sandu Frunză, Catalin Vasile Bobb, Mihaela Frunză & Ovidiu Grad - 2010 - Journal for the Study of Religions and Ideologies 9 (27):3-24.
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  • Religion and bioethics: toward an expanded understanding.Howard Brody & Arlene Macdonald - 2013 - Theoretical Medicine and Bioethics 34 (2):133-145.
    Before asking what U.S. bioethics might learn from a more comprehensive and more nuanced understanding of Islamic religion, history, and culture, a prior question is, how should bioethics think about religion? Two sets of commonly held assumptions impede further progress and insight. The first involves what “religion” means and how one should study it. The second is a prominent philosophical view of the role of religion in a diverse, democratic society. To move beyond these assumptions, it helps to view religion (...)
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  • Medical, Social and Christian Aspects in Patients with Major Lower Limb Amputations.Bogdan Stancu, Georgel Rednic, Nicolae Ovidiu Grad, Ion Aurel Mironiuc & Claudia Diana Gherman - 2016 - Journal for the Study of Religions and Ideologies 15 (43):82-101.
    Lower limb major amputations are both life-saving procedures and life-changing events. Individual responses to limb loss are varied and complex, some individuals experience functional, psychological and social dysfunction, many others adjust and function well. Some patients refuse amputation for religious and/or cultural reasons. One of the greatest difficulties for a person undergoing amputation surgery is overcoming the psychological stigma that society associates with the loss of a limb. Persons who have undergone amputations are often viewed as incomplete individuals. The medical (...)
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  • Methods in Bioethics.James Childress - 2007 - In Bonnie Steinbock (ed.), The Oxford handbook of bioethics. New York: Oxford University Press.
    This article confines itself largely within boundaries of normative bioethics. It examines major types of principle-based methods, case-based methods, virtue ethics, ethics of care, and communitarian perspectives, along with some critical points from feminist perspectives and from rule-based theories. One cautionary note is in order: most of these types of method, theory, or perspective encompass a number of approaches that involve some degree of family resemblance. Since it will be impossible to examine all of these approaches in detail, the article (...)
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  • Ethics in obstetrics and gynecology.Laurence B. McCullough, Frank A. Chervenak & Susan M. Scott - 1995 - HEC Forum 7 (6):379-380.
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  • Religion, secular medicine and utilitarianism: a response to Biggar.Kevin R. Smith - 2015 - Journal of Medical Ethics 41 (11):867-869.
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  • Revisiting Hume's law.Steven P. Segal & Alfred I. Tauber - 2007 - American Journal of Bioethics 7 (11):43 – 45.
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  • The delivery of controversial services : Reproductive health and the ethical and religious directives.Maura A. Ryan - 2006 - In David E. Guinn (ed.), Handbook of bioethics and religion. New York: Oxford University Press.
    Cochran has argued that Catholic health care occupies a “unique place on the border of public and private life”. Catholic health care is accountable to both its religious and sacramental traditions and its public responsibilities. It is inevitable that “border skirmishes” will arise. Yet there is no single formula for suggesting what public-private collaboration should comprise or how conflicts between values ought to be resolved. It may be, as Cochran suggests, that increasingly bitter conflicts over widely valued services such as (...)
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