Author note: Peter Singer [Editor], Helga Kuhse [Editor]
This moment variation of A significant other to Bioethics, totally revised and up to date to mirror the present matters and advancements within the box, covers all of the fabric that the reader must completely clutch the guidelines and debates keen on bioethics.
Thematically geared up round an extraordinary variety of concerns, together with dialogue of the ethical prestige of embryos and fetuses, new genetics, existence and loss of life, source allocation, organ donations, AIDS, human and animal experimentation, healthiness care, and teaching
Now comprises new essays on at the moment arguable issues akin to cloning and genetic enhancement
> themes are truly and compellingly provided by means of across the world popular bioethicists
> a close index permits the reader to discover phrases and subject matters no longer indexed within the titles of the essays themselves
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Additional resources for A Companion to Bioethics (2nd Edition)
A utilitarian might begin by assuming that what is important is maximizing welfare. Someone else, with a different cast of mind, might make a different assumption. But reason alone cannot justify the choice of one startingpoint over another. Hume is not the only philosopher who has objected to exaggerated claims about what unaided reason can accomplish. A more recent critic, Alasdair MacIntyre, advances a different sort of objection. MacIntyre argues that “rationality” has meaning only within a historical tradition.
Non-Western cultures are pressed by the prevalence of poverty-generated diseases, and the shortage of health-care facilities. Therefore, issues of justice in the allocation of basic health-care resources, and a focus on primary health care and preventative medicine, seem more important than consideration of the ethics of when to discontinue life-support systems or how to allocate organs for transplantation. The Challenge of Transcultural Bioethics If the above analysis is correct, and we may speak of differences at the levels of principles, rules, and practice, it would seem that we have located the challenge these differences pose for transcultural bioethics; that is, for the derivation of bioethical principles and practices that are applicable to all human cultures.
The one thing not acceptable to them was to do nothing: they couldn’t just let the nurse die. The foreigners, by contrast, were more conservative. When in doubt, their preference was not to act, but to wait and see what would happen. The traditional first principle of medical ethics is “Do no harm,” and the foreign doctors seem to have been strongly motivated by this thought. It is as though they were thinking: it is worse to cause harm than merely to allow it to happen. Or perhaps: one bears greater responsibility for the consequences of one’s actions than for the consequences of one’s inactions.
A Companion to Bioethics (2nd Edition)