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Journal articles on the topic 'The Good Samaritan'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

LEE, Man Yee Karen. "The Role of Law in Addressing the Good Samaritan’s Dilemma: A Chinese Model?" Asian Journal of Law and Society 2, no. 1 (2014): 55–92. http://dx.doi.org/10.1017/als.2014.20.

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AbstractThis article begins with an account of the contexts surrounding China’s “Good Samaritan’s Dilemma”—the fear of civil liabilities as a result of a rescue attempt. It highlights how a notorious hit-and-run case in 2011 has prompted several provinces to consider Good Samaritan law—legislation aimed at encouraging altruism. In light of diverse opinions over the pros and cons of Good Samaritan law, it considers whether law should have a role to play in shaping moral behaviours. On the basis that the law has been on the books for as long as over a century in much of the Western world and par

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2

Fong, Paul C. "An Understanding of Christians’ Roles in Human Migration through the Biblical Theme of Shamar: From Genesis to the Good Samaritan." Religions 14, no. 5 (2023): 600. http://dx.doi.org/10.3390/rel14050600.

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The complex and urgent migration crisis demands a proper framework to formulate and drive the appropriate solutions. In this study, the author attempts to present a theological framework on the roles of Christians to migrants grounded in the theme of “shamar” (שָׁמַר; keep), tracing it through the Bible, from the Old Testament to the New. We argue that welcoming (keeping) strangers originated from man’s first mission by exegeting Genesis 2:15 and 4:9 (the primordial assignment in the creation narrative and the denial in the first murder). After the Fall, the task is passed to all descendants a

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3

Blackshaw, Bruce P. "Is Pregnancy Really a Good Samaritan Act?" Christian bioethics: Non-Ecumenical Studies in Medical Morality 27, no. 2 (2021): 158–68. http://dx.doi.org/10.1093/cb/cbab004.

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Abstract One of the most influential philosophical arguments in favor of the permissibility of abortion is Judith Jarvis Thomson’s violinist analogy, presented in “A Defense of Abortion.” Its appeal for prochoice advocates lies in Thomson’s granting that the fetus is a person with equivalent moral status to any other human being, and yet demonstrating—to those who accept her reasoning—that abortion is still permissible. In her argument, Thomson draws heavily on the parable of the Good Samaritan, arguing that gestating a fetus in some circumstances is what she calls a Good Samaritan act, and cl

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4

Chittenden, Kelly. "“Go and Do Likewise”: Good Samaritan Hospitality in Elizabeth Gaskell’s Mary Barton." Victorians: A Journal of Culture and Literature 144, no. 1 (2023): 108–21. http://dx.doi.org/10.1353/vct.2023.a913510.

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ABSTRACT: Elizabeth Gaskell’s Mary Barton (1848) employs Biblical parables to interrogate the social inequities faced by Manchester’s urban poor. This analysis investigates Gaskell’s interpretation of the Good Samaritan parable by extending the idea of hospitality beyond sympathy to active intervention designed to help a stranger in trouble. Close readings of four key episodes explore the Good Samaritan parable through Esther’s meetings with John, Jem, and Mary, each of whom know her, dismiss her as a fallen woman, and ignore her warnings about impending danger, in effect failing to provide he

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Mrozek, Kamila, and Adam Praclawski. "Good Samaritan Clause." Ginekologia Polska 92, no. 3 (2021): 216–19. http://dx.doi.org/10.5603/gp.a2020.0188.

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6

Berlin, Leonard. "The Good Samaritan." American Journal of Roentgenology 177, no. 3 (2001): 529–34. http://dx.doi.org/10.2214/ajr.177.3.1770529.

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7

Brown, O. William. "“Good Samaritan” Acts." Vascular Surgery 30, no. 4 (1996): 359–60. http://dx.doi.org/10.1177/153857449603000418.

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8

Thomas, Rhys H. "Good Samaritan acts." BMJ 335, no. 7625 (2007): s150.3—s150. http://dx.doi.org/10.1136/bmj.39365.511123.7d.

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9

Gary, Alinda Patrice. "The Good Samaritan?" American Journal of Psychiatry 163, no. 12 (2006): 2057–58. http://dx.doi.org/10.1176/ajp.2006.163.12.2057.

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10

Velonis, Kostis. "The Good Samaritan." Journal of Visual Culture 14, no. 2 (2015): 182–83. http://dx.doi.org/10.1177/1470412915603635.

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11

Currier, Robert D. "Good Samaritan Laws." Mayo Clinic Proceedings 68, no. 6 (1993): 620. http://dx.doi.org/10.1016/s0025-6196(12)60381-4.

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12

Daniels, Steve. "GOOD SAMARITAN ACTS." Emergency Medicine Clinics of North America 17, no. 2 (1999): 491–504. http://dx.doi.org/10.1016/s0733-8627(05)70074-2.

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13

TAN, S. Y. "Good Samaritan Acts." Internal Medicine News 41, no. 18 (2008): 41. http://dx.doi.org/10.1016/s1097-8690(08)71058-8.

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14

Lucchetti, Roberto. "The Good Samaritan." Lettera Matematica 4, no. 3-4 (2016): 137–39. http://dx.doi.org/10.1007/s40329-016-0143-3.

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15

Ackland, F. M. "The Good Samaritan." Archives of Disease in Childhood 89, no. 7 (2004): 688. http://dx.doi.org/10.1136/adc.2003.042549.

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16

TAN, S. Y. "Good Samaritan Acts." Family Practice News 38, no. 19 (2008): 42–43. http://dx.doi.org/10.1016/s0300-7073(08)71255-6.

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17

Matt, Susan B. "Good Samaritan laws." Nurse Practitioner 43, no. 3 (2018): 52–54. http://dx.doi.org/10.1097/01.npr.0000530216.62772.19.

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18

Boyton, Camilla. "Good Samaritan acts." BMJ 335, no. 7618 (2007): s85.2—s86. http://dx.doi.org/10.1136/bmj.335.7618.s85-a.

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19

Kirkpatrick, A. "Good Samaritan acts." BMJ 324, no. 7331 (2002): 29S—29. http://dx.doi.org/10.1136/bmj.324.7331.29s.

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20

Barnhouse, David H. "The Good Samaritan." JAMA: The Journal of the American Medical Association 260, no. 7 (1988): 925. http://dx.doi.org/10.1001/jama.1988.03410070049021.

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21

Keddie, G. Anthony. "“Who Is My Neighbor?” Ethnic Boundaries and the Samaritan Other in Luke 10:25-37." Biblical Interpretation 28, no. 2 (2020): 246–71. http://dx.doi.org/10.1163/15685152-00282p06.

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Abstract The story about the “Good Samaritan” in the gospel of Luke appears in the midst of a halakhic discussion between Jesus and a Judaean “lawyer” over who constitutes a “neighbor” (Luke 10:25-37). While scholars have often interpreted this pericope as a call for social inclusivity, the ways that Luke relies on and perpetuates prejudicial Judaean stereotypes about Samaritans have seldom been analyzed. This study draws on social-scientific and critical theory on ethnicity and the plethora of recent scholarship on Samaritan-Judaean interactions in order to explore the ways in which Luke’s te

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22

Muckleroy, Adam. "An American Parable: African American Neighbors in Philadelphia during the “Late Awful Calamity” of 1793." Methodist History 60, no. 2 (2022): 252–71. http://dx.doi.org/10.5325/methodisthist.60.2.0252.

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ABSTRACT: This article examines the defense of Richard Allen and Absalom Jones against the pejorative stereotyping of African Americans during the yellow fever epidemic in Philadelphia in 1793. Their defense links stories of compassion and self-sacrifice by African Americans toward those suffering from the disease to the themes present in the parable of the Good Samaritan, thus establishing African Americans as neighbors deserving of equality. The themes of stereotyping and racial differentiation found in the Samaritan parable are explored and applied to the situation in Philadelphia in the 17

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23

HELMINSKI, FRANCIS. "Ghosts From Samaria: Good Samaritan Laws in the Hospital." Mayo Clinic Proceedings 68, no. 4 (1993): 400–401. http://dx.doi.org/10.1016/s0025-6196(12)60140-2.

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24

Nian'An, Chen. "Punishing a Good Samaritan." Chinese Law & Government 21, no. 3 (1988): 24–25. http://dx.doi.org/10.2753/clg0009-4609210324.

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25

Lloyd, Evan L. "The good sports Samaritan." BMJ 328, no. 7444 (2004): s148.2—s148. http://dx.doi.org/10.1136/bmj.328.7444.s148-a.

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26

Morrissey, Paul E., Catherine Dube, Reginald Gohh, Angelito Yango, Amitabh Gautam, and Anthony P. Monaco. "Good Samaritan Kidney Donation." Transplantation 80, no. 10 (2005): 1369–73. http://dx.doi.org/10.1097/01.tp.0000179153.36227.2d.

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27

Escamilla, J. O. "The Good Samaritan law." American Journal of Obstetrics and Gynecology 175, no. 2 (1996): 511–12. http://dx.doi.org/10.1016/s0002-9378(96)70188-6.

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28

Roukema, Riemer. "The Good Samaritan in Ancient Christianity." Vigiliae Christianae 58, no. 1 (2004): 56–97. http://dx.doi.org/10.1163/157007204772812331.

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AbstractFor modern readers the parable of the Good Samaritan clearly has an ethical meaning. Although in ancient Christianity this tenor was not fully neglected, the parable was usually interpreted allegorically, the Samaritan being seen as Christ the Saviour of sinners, who had been robbed by the devil. The present article gives a survey of the various interpretations and elaborations of Irenaeus, Clement of Alexandria, an anonymous presbyter, Origen, Gregory Thaumaturgus, the Gospel of Philip, Ambrose, Augustine, and Ephrem the Syrian. It concludes with some remarks on Christian charity in t

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29

Cavanaugh, Tom A. "Relating Hippocratic and Christian Medical Ethics." Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, no. 1 (2020): 81–94. http://dx.doi.org/10.1093/cb/cbz017.

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Abstract This article articulates the Hippocratic medical ethic found in the Oath and the Christian medical ethic as exemplified in the parable of the Good Samaritan. It proposes that the Oath has a natural-law-based deontological character (as understood by Aquinas) that governs friendships of utility (as understood by Aristotle) between student and teacher and physician and patient. The article elaborates on the Samaritan’s conduct as exemplifying Christian agapeic-love. It contrasts agapeic-love with friendship-love, while noting that the Samaritan relies on friendship-love (as found betwee

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30

Gulam, Hyder, and John Devereux. "A brief primer on Good Samaritan law for health care professionals." Australian Health Review 31, no. 3 (2007): 478. http://dx.doi.org/10.1071/ah070478.

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The Good Samaritan law is not found on the statute books, but has been a concept that courts have applied as public policy. However, this has recently changed in all the states and territories in Australia with the codification of Good Samaritan law. This paper is a timely reminder for health practitioners of the doctrine of the Good Samaritan, as well as the relative legal uncertainty of rescue at common law.

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31

Nadler, Joel T. "The Good Samaritan Is Good for Business." Analyses of Social Issues and Public Policy 7, no. 1 (2007): 259–61. http://dx.doi.org/10.1111/j.1530-2415.2007.00144.x.

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32

Cavazza, Eric E., John J. Stefanko, and Richard L. Beam. "PENNSYLVANIA’S ENVIRONMENTAL GOOD SAMARITAN PROGRAM." Journal American Society of Mining and Reclamation 9, no. 4 (2020): 87–107. http://dx.doi.org/10.21000/jasmr20040087.

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Abstract. Pennsylvania enacted an Environmental Good Samaritan Act (PA EGSA) in 1999. The law is intended to encourage landowners and others to reclaim abandoned mineral extraction lands and abate water pollution caused by abandoned mines or orphaned oil and gas wells. The law protects landowners, groups and individuals who volunteer to do such projects from civil and environmental liability under Pennsylvania law. Prior to the PA EGSA, anyone who voluntarily reclaimed abandoned lands or treated water pollution for which they were not liable could be held responsible for treating the residual

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33

Horn, Trent. "Abortion and Good Samaritan Arguments." National Catholic Bioethics Quarterly 18, no. 3 (2018): 435–42. http://dx.doi.org/10.5840/ncbq201818344.

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34

Willis, S. "The Good Samaritan: Another View." Expository Times 112, no. 3 (2000): 92. http://dx.doi.org/10.1177/001452460011200305.

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35

Venthan Ananthavinayagan, Thamil. "The Good Samaritan has Arrived." Revista da Faculdade de Direito da Universidade Federal de Uberlândia 48, no. 1 (2020): 72–83. http://dx.doi.org/10.14393/rfadir-v48n1a2020-50015.

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The purpose of this article is to investigate the ongoing attempts by the West to colonize the Non-Western cultures by the means of religion. To this end, the missionary was and is without doubt the frontrunner for the standard of civilization, providing the pretext and fertile ground for the subsequent infiltration of the colonialist who was eager to carve an empire in the ‘discovered’ world - with the goal to exploit African resources for his own good. The exploitation of the resources in the colonized world was accompanied by the early religious Missionaries who set up secular missionaries.

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36

BROOKE, PENNY SIMPSON. "Stretching the Good Samaritan law." Nursing 34, no. 7 (2004): 22. http://dx.doi.org/10.1097/00152193-200407000-00019.

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37

Wallis, Jim. "The Good Samaritan Goes Global." Ecumenical Review 66, no. 2 (2014): 157–63. http://dx.doi.org/10.1111/erev.12095.

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38

Hannah, Harold W. "Good Samaritan laws and veterinarians." Journal of the American Veterinary Medical Association 206, no. 7 (1995): 977–78. http://dx.doi.org/10.2460/javma.1995.206.07.977.

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39

Schneider, Kristin E., Ju Nyeong Park, Sean T. Allen, Brian W. Weir, and Susan G. Sherman. "Knowledge of Good Samaritan Laws and Beliefs About Arrests Among Persons Who Inject Drugs a Year After Policy Change in Baltimore, Maryland." Public Health Reports 135, no. 3 (2020): 393–400. http://dx.doi.org/10.1177/0033354920915439.

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Objectives Delivering and receiving prompt medical care during an overdose are imperative to ensure survival. Good Samaritan laws encourage people to call 911 during an overdose by providing immunity from selected drug arrests (eg, low-level possession). However, it is unclear whether persons who inject drugs (PWID) are aware of and understand these laws and their implications. We examined awareness among PWID of the 2015 Good Samaritan law in Maryland and their beliefs about whether they could be arrested for calling 911 or having an overdose. Methods We surveyed 298 PWID in Baltimore, Maryla

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40

Coleman, Gerald D. "Reading Samaritanus bonus in Light of Magisterial Teaching and Recent Papal Writings." National Catholic Bioethics Quarterly 21, no. 1 (2021): 37–43. http://dx.doi.org/10.5840/ncbq20212115.

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On July 14, 2020, the Congregation for the Doctrine of the Faith (CDF) issued Samaritanus bonus (The Good Samaritan), beckoning the human family to take the Good Samaritan as the ideal in the care of all persons in critical and terminal phases of their lives. The import of this letter is understood best as seen through three prisms: (1) Fratelli tutti, the encyclical of Pope Francis signed at Assisi on October 3, 2020; (2) the Declaration on Euthanasia issued by the CDF in 1980; and (3) “the remarkable progressive development of biomedical technologies [which] has exponentially enlarged the cl

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41

de Caprariis, Pascal J., and Ann Di Maio. "Medical Legal Implications When Providing Emergency Care on a Commercial Flight." Aerospace Medicine and Human Performance 92, no. 7 (2021): 588–92. http://dx.doi.org/10.3357/amhp.5760.2021.

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INTRODUCTION: U.S. airlines often request a healthcare professional to volunteer to assist an ill passenger. Litigation from a Good Samaritans care of an in-flight medical emergency (IME) is considered improbable. The 1998 Aviation Medical Assistance Act (AMAA) encourages health care professionals to volunteer with indemnity for standard and good medical care. It does not offer legal or financial assistance. Our review explored the legal support malpractice companies and U.S. airlines provide if litigation is initiated for IME care. Malpractice insurance policies can differ on IME coverage. We

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42

Oh, Young-Chool. "A Literary Approach to the Parable of the Good Samaritan in the Gospel of Luke." Journal of Christian Philosophy 39 (May 1, 2024): 181–212. https://doi.org/10.5281/zenodo.14868550.

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This paper is an English translation of a Korean article originally published in the Korean Journal of Christian Philosophy. The original Korean version appeared in [Journal of Christian Philosophy] (Vol. 39, 2024). The purpose of this translation is to make the research accessible to a broader international audience. Luke structured his Gospel with an inter-narrative framework to ensure the proper interpretation of the Parable of the Good Samaritan. This **narrative literary approach** is considered unique to Luke’s Gospel and offers a new perspective on **biblical interpretation**. Thi

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43

남은경. "Pedagogical Exegesis on the Good Samaritan." Journal of Christian Education in Korea ll, no. 18 (2008): 71–98. http://dx.doi.org/10.17968/jcek.2008..18.003.

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44

Dagan, Hanoch. "In Defense of the Good Samaritan." Michigan Law Review 97, no. 5 (1999): 1152. http://dx.doi.org/10.2307/1290282.

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45

Egging, Paulette K., and Marilyn L. Slotfeldt. "Good Samaritan Hospital & Medical center." American Journal of Health-System Pharmacy 43, no. 2 (1986): 396–401. http://dx.doi.org/10.1093/ajhp/43.2.396.

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46

Jonson, Albert R. "The Good Samaritan: An Ethical Exegesis." Caregiver Journal 7, no. 3 (1990): 21–28. http://dx.doi.org/10.1080/1077842x.1990.10781583.

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47

Helminski, Francis. "Good Samaritan Laws: The author replies." Mayo Clinic Proceedings 68, no. 6 (1993): 620. http://dx.doi.org/10.1016/s0025-6196(12)60382-6.

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48

deLisle, Jacques. "Legality, morality, and the good samaritan." Orbis 45, no. 4 (2001): 535–56. http://dx.doi.org/10.1016/s0030-4387(01)00098-9.

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49

Mackenzie, Jim. "What the Good Samaritan didn't know." Journal of Value Inquiry 27, no. 1 (1993): 39–41. http://dx.doi.org/10.1007/bf01082708.

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50

Ngabirano, Annet Alenyo. "The Perils of the Good Samaritan." Annals of Emergency Medicine 62, no. 2 (2013): 185–86. http://dx.doi.org/10.1016/j.annemergmed.2013.03.014.

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