Author note: Peter Singer [Editor], Helga Kuhse [Editor]
This moment version of A better half to Bioethics, totally revised and up to date to mirror the present concerns and advancements within the box, covers the entire fabric that the reader must completely clutch the information and debates all in favour of bioethics.
Thematically equipped round an remarkable variety of concerns, together with dialogue of the ethical prestige of embryos and fetuses, new genetics, lifestyles and loss of life, source allocation, organ donations, AIDS, human and animal experimentation, overall healthiness care, and teaching
Now comprises new essays on at the moment arguable issues corresponding to cloning and genetic enhancement
> subject matters are in actual fact and compellingly offered by means of the world over well known bioethicists
> a close index permits the reader to discover phrases and subject matters now not indexed within the titles of the essays themselves
Read or Download A Companion to Bioethics (2nd Edition) PDF
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Extra resources for A Companion to Bioethics (2nd Edition)
The foreign doctors adamantly opposed this plan. The donor blood might contain HIV, or hepatitis, or some other harmful agent, they said. And suppose the diagnosis is mistaken – what if she only has malaria or typhoid? By transfusing the blood we might actually be giving her ebola, not curing her of it. Besides, in a similar procedure using animals, the treatment had failed. The Zairian physicians met privately to discuss these objections. They dismissed the worries about giving the nurse HIV or typhoid; after all, she already had ebola.
And while he tried to make it work, it was not easy. Therefore in the published version of the paper, I defended my position. Since I believe that my response in that article is relevant to what I will argue here, I would like to quote from that paper: Clearly, these principles [respect for persons, fairness, and interest] rely on a Western framework and the question is whether such a framework is in fact adequate for evaluating the institutions and practices of other cultures. African institutions, for instance, it may be argued, ought to be evaluated by African moral standards .
Second, it may be true, as MacIntyre says, that the standards of rational thinking differ from one historical tradition to another. But this does not mean that traditions are immune from criticism. qxd 28/07/2009 16:43 Page 21 ethical theory and bioethics that are inconsistent or arbitrary. Others make assumptions about the nature of the world that are at odds with what we have learned from modern science. Still others are based on untenable views about human nature. Thus there is no need to assume that all traditions are equal.