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Sass, Hans-Martin. « Protestant traditions of the Backgrounds of Bioethics. Part 2 ». Filosofiya osvity. Philosophy of Education 22, no 1 (12 juin 2018) : 199–210. http://dx.doi.org/10.31874/2309-1606-2018-22-1-199-210.
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Term and concept of bioethics (Bio-Ethik) originally were developed by Fritz Jahr, a Protestant Pastor in Halle an der Saale in 1927, long before the period, when bioethics in the modern sense was recreated in the US in 1970s and since that time has spread globally. Jahr’s bioethical imperative, influenced by Christian and humanist traditions from Assisi to Schopenhauer and by Buddhist philosophy holds its own position against Kant’s anthropological imperative and against dogmatic Buddhist reasoning: ‘Respect each living being as an end in itself and treat it, if possible, as such’. Jahr interprets the 5th Commandment ‘Thou shall not kill’ offensively and liberally as ‘common morality’ which includes the obligation of caring for one’s own health, public health and health education within the wider framework of a universal bioethical Sittengesetz.
In the article-translation the actual contemporary thoughts about the bioethical imperative, which serves not only the object of interdisciplinary study, but also the practical approach to acquiring responsibility and environmental image of thinking, are found. Didactic considerations of Yahr go beyond the paternalistic upbringing, they point to the content and methodological purpose of teaching ethics to ethical discourse. According to Yahr, ethics does not regulate philosophical, theological or political knowledge, does not act as a dictatorship of a way of behavior. Ethics is the conduct of discussions, the culture of discussion and communication. Following the philosophy of Yahr, Professor Hans-Martin Zass formulated the geo-ethical imperative: "Respect the Mother Earth and all natural life as it is, for which the responsible person is an end in itself, and get around as much as possible in this way!". In respect for all living things, there is a relationship between man and animals, plants, nature, including the health systems, educational-informational and research organizations. Pastor Fritz Jahr, who had no immediate influence during his times, built a strong first Protestant foundation for contemporary theological and ethical concepts in medical ethics, bioethics, and environmental ethics.
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Ivanyushkin, Aleksandr Ya, Ivan E. Smirnov, Ivan A. Ivanyushkin et Andrey P. Fisenko. « Propaedeutics of bioethics in the philosophy of education of the Russian doctor in the XXI century ». Russian Pediatric Journal 24, no 1 (12 mars 2021) : 41–49. http://dx.doi.org/10.46563/1560-9561-2021-24-1-41-49.
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The article deals with bioethics’ problems in medical students’ training through the prism of the philosophy of education, which was formed in the middle of the XX century when the humanitarian-anthropological turn in philosophy was formed. The term “bioethics “was first used in 1970 by W.R. Potter, who proposed the concept of “bioethics” to refer to a complex interdisciplinary knowledge, the goal of which is the survival of humankind. As an independent discipline, bioethics is taught in the first years of the medical university. It is this course of bioethics in medical universities that can be called “propaedeutics of bioethics.” This is due to the fact theoretical bioethics to be studied in the context of philosophy, when the student is given the opportunity to adequately interpret philosophical abstractions in bioethics, and applied, often very acute and complex problems of bioethics are studied in the senior courses of the university and in the system of postgraduate education, when future doctors master medical bioethics in the courses of resuscitation, transplantology, medical genetics, psychiatry, etc. The professional knowledge and culture of the doctor were shown to be not identical to his humanism. In this regard, the need for the integration of humanitarian and clinical disciplines in Russian higher medical schools is emphasized. At the same time, numerous concepts and principles of bioethics serve as universal mechanisms for “fitting” modern man and his life world into the totality of life, which allows us to speak of bioethics as universal ethics.
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Knaup, Marcus, Hanna Hubenko et Galyna Iarmolovych. « A New Concept of Nature as a Foundation for Ethics : On the Relevance of Hans Jonas ». Filosofiya osvity. Philosophy of Education 26, no 1 (25 décembre 2020) : 171–91. http://dx.doi.org/10.31874/2309-1606-2020-26-1-11.
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The article is devoted to the bioethical reconstruction of the theoretical heritage of Hans Jonas (1903-1993) – a famous German and later American philosopher. Jonas showed that the study of ethics, namely the ethics of the living, should become an integral part of the formation of modern human, his complete education. He was one of the most fascinating thinkers of the twentieth century. He has presented groundbreaking works which are still the subject of serious discussion especially in the areas of ethics and philosophy of nature. In these publications he presents an in-depth philosophical reflection on the relationship between human beings and nature, as well as on the manner in which we approach our association with technology. Particularly in the light of possibilities presented by modern technology, Jonas was primarily interested in a new approach to the philosophy of nature as the basis, the foundation for an ethics of global responsibility. The article re-actualizes the thoughts and arguments of Jonas, which are especially relevant now, at the beginning of the XXI century. These include: the technique change the nature itself, not just human's attitude to nature; the technical sciences change a human being, the mathematization of nature leads to a change not only in human evaluation, but also in human value; critique of epiphenomenalism for underestimating mental states and identifying the non-reducibility of living creatures to its parts; the search for the potential of subjectivity in the realm of living creatures as a whole; reliance on the principle of responsibility as a way to ensure a future humanity as guaranteed, albeit limited in its capabilities. Educating a person on the basis of the principle of responsibility opens the possibility to take into account the interests of future generations and all living creatures, understanding that every person always was, is and will be a part of realm of these creatures. The philosophy of nature as such whole realm creates the preconditions and foundations for the ethics of responsibility as a postconventional universalist ethics. A new way of thinking in nature is the basis of ethics in the technological age: in addition to philosophy and science, the voices of religion, politics, education and the public sphere must also be heard to find answers to current life questions.
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Ćurko, Bruno. « Community of philosophical inquiry as a method in early bioethical education ». JAHR 11, no 2 (2020) : 481–97. http://dx.doi.org/10.21860/j.11.2.9.
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‘Community of inquiry’ is a concept introduced by Charles Sanders Peirce, and was originally restricted to the practitioners of scientific inquiry. M. Lipman (2003) expanded this concept by moving it into a broader setting – the classroom. He converted the classroom into a community of inquiry, in which “students listen to one another with respect, build on one another’s ideas, challenge one another to supply reasons for otherwise unsupported opinions, assist each other in drawing inferences from what has been said, and seek to identify one another’s assumptions.” David Kennedy (2012) claimed how “Lipman, taking a cue from his friend and mentor Justus Buchler, developed and called ‘community of philosophical inquiry’— the most appropriate way to practice with students the philosophical curriculum that he had developed. This idea is also a philosophical one, and it has a farreaching implication, both practical and theoretical – for learning theory, for theory of teaching, for argumentation theory, for theory of knowledge, for group psychology, for moral education, and perhaps, ultimately of the greatest importance, for grounded political theory and practice.” In various and different approaches to philosophy with children, we can find a community of philosophical inquiry as one of the main methods. For instance, a community of philosophical inquiry is one of the methods used in Ethics and Values Education: “The term ethics and values education (EVE) applies to all aspects of education which either explicitly or implicitly relate to ethical dimensions of life and are such that can be structured, regulated and monitored with appropriate educational methods and tools.” (Strahovnik, 2015). Leaning on the cited definition of EVE, if we focus specifically on the issues of the contemporary world with its ecological crisis and rapid digitalization, we can set the relation of the ethical dimensions of life as a bioethical question. Using methodology for the community of philosophical inquiry as a basis for bioethical questioning, we can satisfy the need for innovative and effective bioethical education from an early age. In my lecture, I will show how the community of philosophical inquiry can be connected withbioethical topics such as the relationship between man and wild animals, man and plants, man and nature in global, etc.
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Meliakova, Yuliia Vasylivna, Inna Igorivna Kovalenko, Svitlana Borysivna Zhdanenko, Eduard Anatolievich Kalnytskyi et Tetiana Vasyliivna Krasiuk. « Posthuman Freedom as the Right to Unlimited Pleasure ». Revista Amazonia Investiga 10, no 39 (5 mai 2021) : 62–75. http://dx.doi.org/10.34069/ai/2021.39.03.6.
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Berdyaev, N. A. (1951). The kingdom of the spirit and the kingdom of Caesar. Paris: Umca-Press. Recovered from: https://vtoraya-literatura.com/pdf/berdyaev_tsarstvo_dukha_i_tsastvo_kesarya_1951__ocr.pdf. Berlinger, N., & Solomon, M. Z. (2018). Becoming Good Citizens of Aging Societies. Hastings center report, Vol. 48(3), 2–9. Bostrom, N. (2003). Are You Living in a Simulation? Philosophical Quarterly, Vol. 53(211), 243–255. Bostrom, N. (2016). Development of values. Artificial Intelligence: Stages. Threats. Strategies. Moscow: Publishing House "Mann, Ivanov and Ferber". Recovered from: https://element.ru/bookclub/chapters/433044/Iskusstvennyy_intellekt_Glava_iz_knigi. Goryachkovskaya, A. N. (2014). Philosophy of transhumanism: on the surrogates of being, the abduction of identity and euthanasia of humanity. Bulletin of V. N. Karazin Kharkiv National University. Series: Theory of Culture and Philosophy of Science, Vol. 1092, Issue 50. Recovered from: http://periodicals.karazin.ua/thcphs/issue/view/209. Gould, C. C. (2018). Solidarity and the problem of structural injustice in healthcare. Bioethics, Vol. 32(9), 541–552. Guerrini, C., Lewellyn, M., Majumder, M. et al. (2019). Donors, authors, and owners: how is genomic citizen science addressing interests in research outputs? BMC Medical Ethics, Vol. 20, Issue 1, Article number 84. Habermas, J. (2002). The future of human nature. Towards liberal eugenics. Moskva: Ves' Mir. Haker, H. (2019). Habermas and the Question of Bioethics. European journal for Philosophy of Religion, Issue 4, 61–86. Heidegger, M. (1967). Being And Time. Max Niemeyer loading facility in Tübinge. Recovered from: https://taradajko.org/get/books/sein_und_zeit.pdf. Kakkori, L. (2018). Postmodern as Secularization in Philosophy of Education. Educational Philosophy and Theory, Vol. 50(14), Special issue: SI, 1639–1640. Kroker, A., & Cook, D. (1986). The Postmodern Scene. Excremental Culture and Hyper-Aesthetics. Montreal: New World Perspectives. Kurzweil, R. (2012). How to create a mind: the secret of human thought revealed. New York: Penguin Books. Lipovetsky, G. (2015). Time Against Time, or The Hypermodern Society. In D. Rudrum and N. Stavris (Ed.), Supplanting the Postmodern. An Anthology of Writings on the Arts and Culture of the Early 21st Century (p. 191–208). New York; London; New Delhi; Sydney: Bloomsbury Academic. Lobanov, V.A (2020). Transhumanism in the interpretation of V. A. Lobanov. Samizdat Magazine. Recovered from: http://samlib.ru/l/lobanow_w_a/samlibrullobanow_w_amsworddocshtml-2.shtml. Meliakova, Y., Kovalenko, I., Zhdanenko, S., & Kalnytskyi, E. (2020). Performance in the Postmodern Culture and Law. Amazonia Investiga, 9(27), 340–348. https://amazoniainvestiga.info/index.php/amazonia/article/view/1247 Melyakova, Yu. V. (2018). Being of law and being in law: from performative to performance. Bulletin of the National University "Yaroslav the Wise Law Academy of Ukraine". Series: Philosophy, Vol. 1(36), 90–113. Odorcak, J. (2019). Exorganic Posthumanism and Brain-Computer Interface Technologies (BCI). Postmodern openings, Vol. 10(4), 193-208. Pavlov, A. V. (2019). Images of modernity in the 21st century: hypermodernism. Philosophical Journal, Vol. 12(2), 20–33. Piarce, D. (2015). The Hedonistic Imperative. eBook. Recovered from: https://ubq124.wordpress.com/2019/12/22/the-hedonistic-imperative-pdf. Polyakova, O. V. (2017). Commodification of the dead body: ethical and legal aspects. Bulletin of the RSUH. Series "Psychology. Pedagogy. Education", Vol. 2(8), 118–128. Recovered from: http://cyberleninka.ru/article/n/kommodifikatsiya-mertvogo-tela-etiko-pravovye-aspekty Popova, O. V. (2016). Man, its price and value: to the problem of body commodification in scientific knowledge. Epistemology and philosophy of science, Vol. 49(3), 140-157. Recovered from: http://cyberleninka.ru/article/n/chelovek-ego-tsena-i-tsennost-k-probleme-kommodifikatsii-tela-v-nauchnom-poznanii. Popova, O. V., Tishchenko, P. D., & Shevchenko, S. Yu. (2018). Neuroethics and biopolitics of biotechnology for cognitive improvement of human improvement. Philosophy questions, Vol. 7, 96–108. Russian Transhumanist Movement (2020). About the possibilities of self-upgrade and life extension. Recovered from: http://transhumanism-russia.ru/content/view/629/94/ Sandu, A., Vlad, L. (2018). Beyond Technological Singularity – the Posthuman Condition. Postmodern openings, Vol. 9(1), 91-102. Sartre, J.P. (1989). Existentialism is humanism. In: Twilight of the Gods. Moscow: Politizdat, 319-344. Strandbrink, P. (2018). Nostalgia and Shrinkage: Philosophy and culture under post-postmodern conditions. Educational Philosophy and Theory, Vol. 50(14), 1407–1408. Twenge, J. M. (2006). Generation Me: Why Today’s Young Americans Are More Confident, Assertive, Entitled – and More Miserable Than Ever Before. New York: ATRIA paperback. Retrieved from http://www.amazon.co.uk/Generation-Americans-Confident-Assertive-Entitled/dp/1476755566. Twenge, J. M. (2017). iGen: Why Today’s Super-Connected Kids Are Growing Up Less Rebellious, More Tolerant, Less Happy – and Completely Unprepared for Adulthood. New York: ATRIA books. Retrieved from http://www.amazon.com/iGen-Super-Connected-Rebellious-Happy-Adulthood/dp/1501151983. United Nations (1997). Universal Declaration on the Human Genome and Human Rights. Recovered from http://www.un.org/ru/documents/decl_conv/declarations/human_genome.shtml United Nations (2005). Universal Declaration on Bioethics and Human Rights. Recovered from: http://www.un.org/ru/documents/decl_conv/declarations/bioethics_and_hr.shtml Yong, L. (2019). Moral Ambivalence: Relativism or Pluralism? Acta analytica-international periodical for Philosophy in the analytical tradition, Vol. 34(4), 473–491. Zinovyev, A. (2006). Global Human. Booksonline. Recovered from: http://booksonline.com.ua/view.php?book=97560 (in Russian).
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Rendtorff, Jacob Dahl. « From Philosophy of Technology to Bioethics and Biolaw ». Eco-ethica 9 (2020) : 63–78. http://dx.doi.org/10.5840/ecoethica202131532.
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This article is based on an exchange between Peter Kemp and Jacob Dahl Rendtorff on the occasion of Peter Kemp’s seventieth birthday in 2007. It presents the development of Kemp’s ethical philosophy from his philosophy of technology and technology ethics to his philosophy of bioethics and biolaw. It also discusses Kemp’s relation to Existentialism, hermeneutics, phenomenology, and Marxism with the development of a critical hermeneutic philosophy of engagement. This is related to Kemp’s work on humanistic ethics of technology in his book on the ethics of the irreplaceable. The article presents Kemp’s long discussion with Paul Ricœur about the ethics of the good life and about narrative ethics. Finally, it elaborates on the bioethical turn towards an ethics for the living world and discusses the role of basic ethical principles of autonomy, dignity, integrity, and vulnerability in relation to cosmopolitan and global responsibility for sustainability and humanity.
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Kelly, Conor M. « From Quandary Cases to Ordinary Life : New Opportunities to Connect Social Ethics and Health Care Ethics ». Journal of the Society of Christian Ethics 41, no 1 (2021) : 107–24. http://dx.doi.org/10.5840/jsce202171947.
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In Christian bioethics, the call for a greater integration of social ethics and medical ethics is a popular refrain, yet lasting progress toward this goal has been elusive, in part due to the traditional emphasis on quandary cases in medical ethics. This article develops an alternative approach to moral discernment in health care, employing a theological interpretation of solidarity to promote greater social consciousness in ordinary health care decision making. This shifts the ethical analysis from abstract scenarios to everyday choices, elevating the moral significance of seemingly mundane concerns like antibiotic use and diet and exercise.
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Almeida, Michael J. « Ethics and the Good Life ». Teaching Philosophy 19, no 1 (1996) : 87–90. http://dx.doi.org/10.5840/teachphil199619110.
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GOODMAN, KENNETH W. « Health Information Technology as a Universal Donor to Bioethics Education ». Cambridge Quarterly of Healthcare Ethics 26, no 2 (31 mars 2017) : 342–47. http://dx.doi.org/10.1017/s0963180116000943.
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Abstract:Health information technology, sometimes called biomedical informatics, is the use of computers and networks in the health professions. This technology has become widespread, from electronic health records to decision support tools to patient access through personal health records. These computational and information-based tools have engendered their own ethics literature and now present an opportunity to shape the standard medical and nursing ethics curricula. It is suggested that each of four core components in the professional education of clinicians—privacy, end-of-life care, access to healthcare and valid consent, and clinician–patient communication—offers an opportunity to leverage health information technology for curricular improvement. Using informatics in ethics education freshens ethics pedagogy and increases its utility, and does so without additional demands on overburdened curricula.
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McGee, Glenn. « Will Bioethics Take the Life of Philosophy ? » American Journal of Bioethics 6, no 5 (octobre 2006) : 1–2. http://dx.doi.org/10.1080/15265160600953863.
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Coope, Christopher Miles. « Death Sentences ». Philosophy 81, no 1 (janvier 2006) : 5–32. http://dx.doi.org/10.1017/s0031819106000027.
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An analysis of the doctrine of the sanctity of life, and a defence of that doctrine against some trends in current ‘bioethics’, particularly as exemplified in Jeff McMahan's book ‘The Ethics of Killing’.
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Taye, Belayneh. « John Dewey’s Ethics, Pragmatist Bioethics, and the Case of Gestational Surrogacy ». Contemporary Pragmatism 18, no 1 (27 mai 2021) : 36–56. http://dx.doi.org/10.1163/18758185-bja10006.
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Abstract John Dewey relates ethics in general with the mode of inquiry. Against the mainstream ethics and moral theories, Dewey reconstructed morality in light of empirical science, providing the necessary steps of pragmatic ethical investigations. In this study, I have revisited Dewey’s ethical inquiry and recent developments of the methods of pragmatist bioethics. Using this approach in ethics, I have examined the development of reproductive technologies and genetics, precisely the moral dilemma of gestational surrogacy at the level of a public issue that needs social policy. In the final part, I have suggested the significance of Dewey’s emphasis on education, deliberative democracy, and institutions and agents’ role as the basis to solve bioethical issues arising in different societal contexts.
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Leavitt, Frank J. « Educating Nurses for Their Future Role in Bioethics ». Nursing Ethics 3, no 1 (mars 1996) : 39–52. http://dx.doi.org/10.1177/096973309600300106.
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The emerging new multidisciplinary and crosscultural field of bioethics will require sen sitive, open-minded professionals to take the lead in hospital ethics, in genetic coun selling, and in the teaching of bioethics to students in nursing, medicine and the basic sciences. Nurses with ward experience who return to university to gain an MA or PhD in bioethics are eminently suited for this leadership role, for they may be more likely than physicians to study for a liberal education to supplement their professional know ledge ; their first-hand experience in nursing is an antidote to the pointless subtleties into which philosophical ethics so often degenerates. When teaching ethics to nurses one must remember that, while some will simply use this knowledge in their own clinical work, others will go on to be teachers and researchers in bioethics. Their training must therefore be broad and interdisciplinary, including real substantive philosophy (as opposed to philosophical ethics), as well as mystical bioethics, religious law, ethics of genetic counselling, clinical approaches to ethical pseudo prob lems, research skills, etc.
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Wildes, Kevin Wm. « BIOETHICS AS SOCIAL PHILOSOPHY ». Social Philosophy and Policy 19, no 2 (juillet 2002) : 113–25. http://dx.doi.org/10.1017/s0265052502192053.
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When many people think of bioethics, they think of gripping issues in clinical medicine such as end-of-life decision-making, controversies in biomedical research such as that over work with stem cells, or issues in allocating scarce health-care resources such as organs or money. The term “bioethics” may evoke images of moral controversies being discussed on news programs and talk shows. But this “controversy of the day” focus often treats ethical issues in medicine superficially, for it addresses them as if they could be examined and discussed in isolation from the context in which they are situated. Such a focus on the latest controversies fails to take into account that medicine is a social institution and that the controversies in bioethics often reflect deeper social and moral issues that transcend the boundaries of medicine and ethics. If one moves beyond the issue-of-the-day approach to bioethics, one can see that the field must address these deeper issues.
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Fowler, Marsha D. « Why the history of nursing ethics matters ». Nursing Ethics 24, no 3 (mai 2017) : 292–304. http://dx.doi.org/10.1177/0969733016684581.
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Modern American nursing has an extensive ethical heritage literature that extends from the 1870s to 1965 when the American Nurses Association issued a policy paper that called for moving nursing education out of hospital diploma programs and into colleges and universities. One consequence of this move was the dispersion of nursing libraries and the loss of nursing ethics textbooks, as they were largely not brought over into the college libraries. In addition to approximately 100 nursing ethics textbooks, the nursing ethics heritage literature also includes hundreds of journal articles that are often made less accessible in modern databases that concentrate on the past 20 or 30 years. A second consequence of nursing’s movement into colleges and universities is that ethics was no longer taught by nursing faculty, but becomes separated and placed as a discrete ethics (later bioethics) course in departments of philosophy or theology. These courses were medically identified and rarely incorporated authentic nursing content. This shift in nursing education occurs contemporaneously with the rise of the field of bioethics. Bioethics is rapidly embraced by nursing, and as it develops within nursing, it fails to incorporate the rich ethical heritage, history, and literature of nursing prior to the development of the field of bioethics. This creates a radical disjunction in nursing’s ethics; a failure to more adequately explore the moral identity of nursing; the development of an ethics with a lack of fit with nursing’s ethical history, literature, and theory; a neglect of nursing’s ideal of service; a diminution of the scope and richness of nursing ethics as social ethics; and a loss of nursing ethical heritage of social justice activism and education. We must reclaim nursing’s rich and capacious ethics heritage literature; the history of nursing ethics matters profoundly.
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Eddins, Essie A. « Ethics of Withdrawal of Life-Support Systems ». Teaching Philosophy 9, no 2 (1986) : 163–66. http://dx.doi.org/10.5840/teachphil19869225.
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Bishop, Michael. « Biology, Ethics, and the Origins of Life ». Teaching Philosophy 19, no 3 (1996) : 302–4. http://dx.doi.org/10.5840/teachphil199619350.
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Latkovic, Mark S. « The Catholic Church in America, the Discipline of Bioethics, and the Culture of Life ». Linacre Quarterly 78, no 4 (novembre 2011) : 415–36. http://dx.doi.org/10.1080/002436311803888221.
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In this paper, I will first briefly discuss why the Catholic Church has always had and continues to have such a great concern for bioethics or health-care ethics, while I also highlight the biblical roots of this concern. Secondly, I will describe some of the ways in which the Catholic Church in America has exercised a positive influence in the field of bioethics, or what was in the mid-twentieth century often called medical ethics. Thirdly, I will sketch how and why the Church has to a large extent lost this influence, tracing how secularization both inside and outside the Church contributed to the destruction of the so-called “Catholic ghetto” and to the assimilation of ideas from the culture that were often alien to the Gospel and sound moral reasoning. Finally, I will offer some general reflections on how the Church can regain her influence in this area—especially with the goal in mind of building a culture of life in American society—and how Catholic scholars in particular can contribute to this effort by following the lead of the late Pope John Paul II's 1995 encyclical on bioethics, Evangelium vitae, whose twentieth anniversary is fast approaching.
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CAI, Xiangyuan. « 〈王鳳儀倫理療病闡析〉一文評析 ». International Journal of Chinese & ; Comparative Philosophy of Medicine 12, no 2 (1 janvier 2014) : 39–42. http://dx.doi.org/10.24112/ijccpm.121563.
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LANGUAGE NOTE | Document text in Chinese; abstract in English only.The modern discipline of bioethics is usually understood to represent life and ethics as two intrinsically separate fields. In his article, which clarifies the concept of an ethical cure, Zhang Xianglong takes a novel approach to bioethics, regarding life and ethics as closely intertwined. Zhang’s main aim is to determine whether ethics-based medical treatments are rational and can be scientifically defended. After rejecting the arbitrary claims of scientism, Zhang indicates that the concept of an ethical cure is predicated on an assumption of the unity of heaven and human beings. Although this assumption seems to oppose the traditional Western philosophy of dualism, Zhang argues that the two schemes of thought offer certain common insights into modern life, particularly with reference to pragmatism and phenomenology.DOWNLOAD HISTORY | This article has been downloaded 39 times in Digital Commons before migrating into this platform.
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Pickus, Noah M. Jedidiah, et Troy Dostert. « Ethics, Civic Life and the Education of Policymakers ». Good Society 11, no 1 (2002) : 49–54. http://dx.doi.org/10.1353/gso.2002.0015.
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ILTIS, ANA. « Look Who's Talking : The Interdisciplinarity of Bioethics and the Implications for Bioethics Education ». Journal of Medicine and Philosophy 31, no 6 (1 décembre 2006) : 629–41. http://dx.doi.org/10.1080/03605310601009299.
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Owen, Joel. « Teaching Ancient Practical Ethics and Philosophy as a Way of Life ». Teaching Philosophy 43, no 4 (2020) : 431–53. http://dx.doi.org/10.5840/teachphil20201016129.
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In this article, I describe an approach to teaching ancient practical ethics that encourages learners to engage actively with the ideas under consideration. Students are encouraged to apply a range of practical exercises to their own lives and to reflect both independently and in collaboration with others on how the experience impacts their understanding of the theories upon which such exercises are built. I describe how such an approach is both in keeping with the methods advocated by the philosophers of ancient Greece and Rome, and also well supported by a wide range of contemporary educational research. I suggest that such active learning strategies encourage students towards a deeper and more nuanced understanding of the philosophical theories under consideration. Practical recommendations for incorporating such an approach into the teaching of applied philosophy are given. I finish by considering the impact such an approach may have on student motivation.
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MUKHAMEDZHANOVNA, MUKHAMEDOVA ZAMIRA, UMIRZAKOVA NARGIZA AKMALOVNA et MAKHMUDOVA AZIZA NUGMANOVNA. « THE UZBEK MODEL OF BIOETHICS : HISTORY AND MODERNITY ». MALIM : JURNAL PENGAJIAN UMUM ASIA TENGGARA (SEA JOURNAL OF GENERAL STUDIES) 21, no 1 (10 novembre 2020) : 68–78. http://dx.doi.org/10.17576/malim-2020-2101-06.
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Modern biomedical ethics is based on a rich tradition of systematic moral thought, both philosophical and religious. In the XXI century, the interaction and synthesis of natural and humanitarian disciplines are of paramount importance in the system of biomedical education. One of the ways to solve this problem for future specialists is to study the foundations of biomedical ethics, the formation of a bioethical culture of future doctors. Among the ancient scientists of Central Asia who became famous in the field of medicine and pharmacy, a prominent place is occupied by Abuali Ibn Sino (Avicenna), whose life and work can serve as an example of national and historical identity, patriotic education of the youth of Uzbekistan. The emergence of such a phenomenon as the "Muslim Renaissance" and in this context the life and work of Avicenna, his role in the history of the development of medicine in Uzbekistan, are devoted to many, which, like others, were included in the materials of this study. A kind of bridge from ancient medicine to the medicine of the Renaissance and further to modern medicine was the legacy of doctors in Central Asia and Arab physicians. At present, the social, legal and economic aspects of ethical problems of key issues of bioethics in the field of health, medicine and biomedical technologies in the context of the Islamic faith continue to be studied.
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Sass, Hans-Martin. « Protestant Traditions of Bioethics Bases (Translation from German by Ganna Hubenko) ». Filosofiya osvity. Philosophy of Education 19, no 2 (23 décembre 2016) : 221–30. http://dx.doi.org/10.31874/2309-1606-2016-19-2-221-230.
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The term and concept of bioethics (Bio-Ethik) originally were developed by Fritz Jahr, a Protestant Pastor in Halle an der Saale in 1927, long before in the 1970ties bioethics in the modern sense was recreated in the US and since has spread globally. Jahr’s bioethical imperative, influenced by Christian and humanist traditions from Assisi to Schopenhauer and by Buddhist philosophy holds its own position against Kant’s anthropological imperative and against dogmatic Buddhist reasoning: ‘Respect each living being as an end in itself and treat it, if possible, as such’. Jahr interprets the 5th Commandment ‘Thou shalt not kill’ offensively and liberally as ‘common morality’ which includes the obligation of caring for one’s own health, public health and health education within the wider framework of a universal bioethical Sittengesetz. Pastor Fritz Jahr, who had no immediate influence during his times, built a strong first Protestant foundation for contemporary theological and ethical concepts in medical ethics, bioethics, and environmental ethics.
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Hartner, Daniel F. « What Is the Proper Content of a Course in Professional Ethics ? » Teaching Philosophy 41, no 2 (2018) : 151–73. http://dx.doi.org/10.5840/teachphil201851186.
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What is the proper content of a course in professional ethics, such as business ethics, engineering ethics, or medical ethics? Though courses in professional ethics have been present in colleges and universities for decades, the question remains largely unsettled, even among philosophers. This state of affairs helps to sustain and even exacerbate public misconceptions about ethics and professional ethical training in higher education. I argue that the proper content of such courses remains a potential source of confusion because the term ‘ethics’ is ambiguous between philosophical and nonphilosophical forms of normative inquiry into behavior, where the former involves broad, context-sensitive reflection on moral obligation, and the latter involves the narrower analysis and codification of behavioral norms with less sensitivity to context. Failure to distinguish between these two senses of ethics can result in conflicting conceptions of and expectations for training and courses in professional ethics. I sketch some of the specific problems generated by the ambiguity. I conclude by proposing an initial step toward a solution, one which focuses on making more explicit the distinction between courses that aim to teach professional policy and “best practices” and those that encourage genuine philosophical inquiry into morality and the good life.
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Almond, Brenda. « AIDS and International Ethics ». Ethics & ; International Affairs 2 (mars 1988) : 139–54. http://dx.doi.org/10.1111/j.1747-7093.1988.tb00532.x.
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The pervasiveness and magnitude of AIDS require that it be addressed on an international, global scale. However, the issues of testing for the virus, and controlling its propagation raise questions of civil rights. Brenda Almond examines different countries' policies and ways of attempting to deal with AIDS, focusing on their positions in regard to rights. Almond makes the case that while discrimination should be avoided and fought, that recognition of the primary right, that of life, demands that public health and civil rights be considered in a less oppositional way. Ultimately, however, the possibility of defeating AIDS lies not in law and regulation but in moral education.
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Al-Azri, Nasser Hammad. « Towards Culture-Oriented Medical Philosophy, Education, Research and Practice ». Sultan Qaboos University Medical Journal [SQUMJ] 20, no 4 (28 décembre 2020) : e290-295. http://dx.doi.org/10.18295/squmj.2020.20.04.003.
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Medicine is a sociotechnical system wherein culture manifests itself in all its aspects. Culture, however, is often intangible and is frequently neglected in formal healthcare education, research and practice. This sounding board article attempts to generate interest in making culture a serious component of healthcare systems at different levels, including its founding philosophical underpinnings, educational systems, research activities and clinical practice. It is recommended that a framework of culture-oriented medical philosophy, education, research and practice be implemented. Each component of this framework is briefly discussed in relation to healthcare. Culture should be reflected explicitly in healthcare through research activities, medical humanities, cultural competence, communication and ethics. Keywords: Medicine; Medical Education; Medical Philosophy; Biomedical Research; Communication; Bioethics; Culture; Policy Making.
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Rejimon, P. K. « THE CONTRIBUTION OF BIOETHICAL EDUCATION PROBLEMS AND PROSPECTS ». International Journal of Research -GRANTHAALAYAH 5, no 7 (31 juillet 2017) : 338–47. http://dx.doi.org/10.29121/granthaalayah.v5.i7.2017.2139.
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Education is universally recognized as an inviolable human right in the universal declaration of human rights. It is a chance for people to satisfy their innate desire to learn, and to prepare for future, and to enable them to make contributions to the future of the society. Therefore, bioethics education means education about, for and within democracy, based on full participation of the people within social, political and cultural affairs at all levels of government, concerning them as citizens. In the present era of high tech revolution, the great task of ethically based education is to reform the human mind. The way of life of human being may change during the 21st century. However bioethical issues impact upon all the people, the public should actively join the discussion. People have a right to reflect on their opinions in policy making; it could be argued that all have a duty to make responsible decision for the range of bioethical issues. Bioethics should be made a compulsory course with requisite attendance for the award of professional degrees. Studies have shown that making ethics an optional course in medical or professional colleges even school levels does not serve its purpose. Education and awareness are solutions to these bioethical issues. A structured curriculum is necessary for teaching of bioethics. Our decisions affect not only our individual life, but also our family, society, future generations and other living organisms. We all have a chance to study bioethics sometimes in our life.
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Abram, Anna. « The Philosophy of Moral Development ». Forum Philosophicum 12, no 1 (1 juin 2007) : 71–86. http://dx.doi.org/10.35765/forphil.2007.1201.05.
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This article presents a view of moral development based on the interdisciplinary study of moral psychology and virtue ethics. It suggests that a successful account of moral development has to go beyond what the developmental psychology and virtue ethics advocate and find ways of incorporating ideas, such as “moral failure” and “unpredictability of life.” It proposes to recognize the concept of moral development as an essential concept for ethics, moral philosophy and philosophy of education, and as a useful tool for anyone who wants to engage constructively in dialogues of religions, cultures and personal interaction.
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ZINNER, SUSAN E. « The Use of Narratives In Graduate Bioethics Education ». Cambridge Quarterly of Healthcare Ethics 28, no 02 (avril 2019) : 361–68. http://dx.doi.org/10.1017/s0963180119000197.
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Abstract:The author considers the role of narratives, specifically end-of-life narratives, in medical education. After addressing the role of indexing and other neurological explanations for the validity of narratives in the classroom, she focuses on one recent memoir that explores the medical experience of an ALS patient. The advantages of using narratives, including the understanding of the patients’ perspective and the development of empathy, are two important reasons to adopt this approach.
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Smirnov, K. S., et E. V. Korobko. « THE PHENOMENON OF DISASTROUS PROGRESS IN THE LIGHT OF CONSERVATIVE BIOETHICS ». Bioethics 27, no 1 (19 mai 2021) : 17–21. http://dx.doi.org/10.19163/2070-1586-2021-1(27)-17-21.
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The phenomenon of the disastrous progress is analyzed in the article. This one is conditioned by the development of technoscience having biocapitalism behind it. The essence of the disastrous progress is that so-called digitalization leads to the rise of digital civilization, which is giving opportunities for the total control, new, technological form of slavery and even optimization of the size of "useless" people. As the alternative of the disastrous progress the bioethical discourse in the form of conservative bioethics is proposed. This one is considered as new philosophy. Using deconstructive approach one is demonstrating that conservative bioethics is the study about human as spiritual creature, who is connected with life as net structure just in this dimension. Thus, conservative bioethics is interpreted as radical ethics of the preservation of life, which is able to block the destructive tendency of the modern progress.
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Barlow, Jonathan. « SCIPIO AEMILIANUS AND GREEK ETHICS ». Classical Quarterly 68, no 1 (mai 2018) : 112–27. http://dx.doi.org/10.1017/s0009838818000320.
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Philosophical influences in the personality and public life of Publius Cornelius Scipio Aemilianus, consul in 147 and 134b.c., were once emphasized in scholarship. In 1892, Schmekel demonstrated the reception of Stoic philosophy in the second half of the second centuryb.c.among the philhellenic members of the governing elite in general, and statesmen like Scipio Aemilianus in particular, in what he called the ‘Roman Enlightenment’. In the 1920s and 1930s, Kaerst showed influences of Stoic philosophy on Scipio, contemporary politics and the Principate to come, while Capelle and Pohlenz identified Stoic ideas in Scipio's foreign and domestic policies. Together they formed a body of scholarship which held that Scipio possessed a serious interest in philosophy which defined his character and informed his public life. In the 1960s, the challenge to this scholarship was led by Strasburger in two articles, and by Astin in his 1967 biography. Both scholars downplayed and devalued philosophical influences on Scipio and denied him the pursuit of the Greek virtuous life. They placed him within the traditions of the Roman elite, ambitious for glory and results-driven, and they have successfully formed influential views to this end, despite the critique made by Erskine. Astin remained the authoritative study of Scipio and there was much in hisRealpolitikthat scholarship found compelling, even when it allowed Scipio an attachment to Greek culture. For example, Gruen, Elvers and Badian acknowledged Scipio's interest in Greek culture and philosophy, in combination with the practices and goals of a traditional Roman aristocrat, but they placed their accent on the latter by affirming that Greek learning did not change the current of a traditional aristocratic life. The contention of this article is that the pre-Strasburger/Astin interpretation of Scipio, despite its shortcomings, was indeed correct to detect a deep current of philosophical influences on Scipio. The article argues that the evidence demonstrates that in education, character and public life Scipio was informed by the Greek moral and political tradition; that Scipio had claimed to possess the cardinal virtues, derived ultimately from Plato; and that he had acted under a moral imperative of power formulated by the Stoic philosopher Panaetius; the conclusion will address the ethical intention of Scipio.
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FINS, JOSEPH J. « The Humanities and the Future of Bioethics Education ». Cambridge Quarterly of Healthcare Ethics 19, no 4 (18 août 2010) : 518–21. http://dx.doi.org/10.1017/s0963180110000551.
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Let’s face it, the humanities are in trouble. Last year, in The Chronicle of Higher Education, Thomas H. Benton warned prospective graduate students to avoid doctoral studies in the humanities. His rationale: a job market down 40%, the improbability of tenure, the more certain prospect of life as an adjunct, and eventual outright exile from one’s chosen field. Benton, the pen name of William Pannapacker, an associate professor of English at Hope College in Holland, Michigan, pulled no punches. His piece was entitled, “Graduate School in the Humanities: Just Don’t Go.”
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Danyliuk, O. I. « THE INFLUENCE OF THE SUBJECT "FUNDAMENTALS OF BIOETHICS AND BIOSAFETY" ON THE MORAL EDUCATION OF FUTURE DOCTORS ». Актуальні проблеми сучасної медицини : Вісник Української медичної стоматологічної академії 19, no 4 (13 novembre 2019) : 114–17. http://dx.doi.org/10.31718/2077-1096.19.4.114.
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The article is devoted to the issue on ethics and morality in medicine. It presents the definitions of bioethics, outlines the history of its development and general principles, and demonstrates the influence of the discipline "Fundamentals of bioethics and biosafety" on the formation of moral and ethical standards of future doctors. The peculiarities of teaching the subject "Fundamentals of Bioethics and Biosafety" at the Department of Clinical Pharmacology and Pharmacotherapy, Ivano-Frankivsk National Medical University aredescribed. The learning format, forms and methods of students’ assessment are discussed. The main goals of the discipline "Life safety. Basics of labour protection. Fundamentals of Bioethics and Biosafety” and its objectives are developed in accordance the principles of qualification training for medical doctors. The training is carried out according to the curriculum for the discipline "Life safety. Basics of labour protection. Fundamentals of Bioethics and Biosafety”, Specialty 222 – Medicine, and meets the ECTS requirements. The discipline is structured and presented in one module, which is subdivided into two submodules. The learning formats are lectures, seminars, independent work. Thematic plans for lectures, seminars and individual work provide the coverage of all topics of the curriculum. It has been demonstrated knowing medical law and the basics of bioethics and biosafety contributes to fostering morality and ethical behaviour when carrying out research and promote the growing of highly qualified, humane specialists.
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Persad, Govind C., Linden Elder, Laura Sedig, Leonardo Flores et Ezekiel J. Emanuel. « The Current State of Medical School Education in Bioethics, Health Law, and Health Economics ». Journal of Law, Medicine & ; Ethics 36, no 1 (2008) : 89–94. http://dx.doi.org/10.1111/j.1748-720x.2008.00240.x.
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The standards for medical education in the United States now go above and beyond traditional basic science and clinical subjects. Bioethics, health law, and health economics are recognized as important parts of translating physicians’ technical competence in medicine into effective research, administration, and medical care for patients. The Liaison Committee on Medical Education (LCME), which establishes certification requirements for medical schools, requires all medical schools to include bioethics in their curricula. Furthermore, issues such as the growth of genetic testing, end-of-life decision making for a burgeoning elderly population, confidentiality in the era of electronic medical records, and allocation of scarce medical resources make bioethics training clearly necessary for physicians. Although 16 percent of the United States GDP is devoted to health care, the LCME does not currently mandate training in health law or health economics. Furthermore, as the Schiavo case and HIPAA remind us, legal directives influence medical practice in areas such as billing, confidentiality, and end-of-life care.
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Nurunnabi, Abu Sadat Mohammad, Shamim Ara, Mohsin Khalil et Mansur Khalil. « Ethics in dissection of cadaver in teaching and learning of anatomy ». Bangladesh Journal of Bioethics 2, no 3 (2 avril 2012) : 10–15. http://dx.doi.org/10.3329/bioethics.v2i3.10258.
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Dissection of dead body is a time honoured part of medical education. Undergraduate and postgraduate students do dissection as a part of the learning human anatomy. According to the state regulations, most of the cadavers are obtained from the forensic mortuary declared as unclaimed body. Some are collected through body donation as well. However, use of human tissue for research and the use of human cadavers for teaching and training purposes are surrounded by ethical uncertainties. Moreover, the main ethical concern of cadaver dissection lies in respect to human life. This writing has been aimed to put a nominal guideline how to act in an ethical way in cadaver dissection by the medical students in medical colleges and pave the way for better understanding how to respond in an ethical manner in medical professional life. Some rules and regulations have been recommended for maintaining the highest standard of a dissection hall as well as the dignity of the cadavers. DOI: http://dx.doi.org/10.3329/bioethics.v2i3.10258 Bangladesh Journal of Bioethics 2011;2(3):10-15
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Ankeny, Rachel A. « How History and Philosophy of Science and Medicine Could Save the Life of Bioethics ». Journal of Medicine and Philosophy 28, no 1 (1 février 2003) : 115–25. http://dx.doi.org/10.1076/jmep.28.1.115.14178.
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Thornton, Barbara C., Daniel Callahan et James Lindemann Nelson. « Bioethics Education Expanding the Circle of Participants ». Hastings Center Report 23, no 1 (janvier 1993) : 25. http://dx.doi.org/10.2307/3562276.
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Husni, Muhamad. « Pendidikan Islam dalam Mambangun Etika Peradaban ; Sebuah Kajian Diskurtif ». EDURELIGIA ; JURNAL PENDIDIKAN AGAMA ISLAM 2, no 1 (13 février 2018) : 26–39. http://dx.doi.org/10.33650/edureligia.v2i1.225.
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Humans are born in a state of fitrah, behavior and personality and character of an individual is influenced by several factors including: family, peers, educational environment and so forth. And the most dominant factor is education. Once the importance of education in public life, so he is a life for the life of society. Therefore, the organization of education should be designed properly to the roots. On another aspect that education is the design of philosophy, while philosophy can not be done without accompanied by high science gained through the process of education. Sedagkan a civilization will be easily destroyed if it has neglected ethics, so the main goal of an education is to shape the behavior of learners, by making the Qur'an and al-Hadith as the main basis, so that the ethics is expected that the appropriate ethics of the foundation
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Husni, Muhamad. « PENDIDIKAN ISLAM DALAM MAMBANGUN ETIKA PERADABAN ; SEBUAH KAJIAN DISKURTIF ». EDURELIGIA ; JURNAL PENDIDIKAN AGAMA ISLAM 2, no 1 (3 février 2018) : 28–40. http://dx.doi.org/10.33650/edureligia.v2i1.755.
Texte intégralRésumé :
Humans are born in a state of fitrah, behavior and personality and character of an individual is influenced by several factors including: family, peers, educational environment and so forth. And the most dominant factor is education. Once the importance of education in public life, so he is a life for the life of society. Therefore, the organization of education should be designed properly to the roots. On another aspect that education is the design of philosophy, while philosophy can not be done without accompanied by high science gained through the process of education. Sedagkan a civilization will be easily destroyed if it has neglected ethics, so the main goal of an education is to shape the behavior of learners, by making the Qur'an and al-Hadith as the main basis, so that the ethics is expected that the appropriate ethics of the foundation.
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Mlinarević, Vesnica, Antonija Huljev et Ružica Tokić Zec. « Bioethical Themes in University Teaching of Future Educators and Teachers Original scientific article ». Pannoniana 3, no 1-2 (1 décembre 2019) : 70–83. http://dx.doi.org/10.2478/pannonia-2019-0005.
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Abstract Bioethics, as a newer scientific discipline answers questions about the life of the contemporary man in an interdisciplinary way, and we use education to express what kind of a society and what kind of a man we want. Values on which the educational system in the Republic of Croatia is based are viewed as a new possibility to develop the Croatian national, cultural, and spiritual identity within complex globalization processes. In the era of globalization, informational and technological improvement, one of the hardest efforts of the modern age is the upbringing of children in the changed circumstances, which consequently reflects on the style of education and the conditions in which education is conducted. The aims of the upbringing focus the educational practice and the pedagogical action, while the responsibility and the complex task is bestowed upon educators/teachers. The importance of initial education of educators/teachers is irrefutable today. To be an educator is a vocation/profession with specific professional standards and ethical rules of the teaching profession, inspired by the values of social inclusion and the needs of the child/pupil. This paper deals with a comparative analysis of study programmes and learning outcomes in the Integrated Undergraduate and Graduate University Teacher Study, as well as University Study of Early and Preschool Education at the Faculty of Education in Osijek, focused on the (bio)ethics, education and ethics of the teacher’s calling. Students, future preschool/primary school teachers during the study need to be made aware of the sensitivity in ethical decision-making in the future profession, as well as solving the problems which influence on building the character, because ethics and bioethics need to fulfil important social and individual aspects of education.
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Rodgers, Jordan. « Nietzsche's Philosophy of Education : Rethinking Ethics, Equality, and the Good Life in a Democratic Age ». Educational Theory 69, no 5 (octobre 2019) : 638–45. http://dx.doi.org/10.1111/edth.12392.
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Affolter, Jacob. « Nietzsche’s philosophy of education : rethinking ethics, equality and the good life in a democratic age ». British Journal of Educational Studies 68, no 3 (27 février 2020) : 391–93. http://dx.doi.org/10.1080/00071005.2020.1725294.
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Laudy, Danielle. « End of Life Pediatric Research : What About the Ethics ? » Journal of Academic Ethics 7, no 1-2 (juin 2009) : 87–91. http://dx.doi.org/10.1007/s10805-009-9089-9.
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Laskar, Shamima Parvin. « Challenges of Palliative Care ». Bangladesh Journal of Bioethics 4, no 3 (20 décembre 2013) : 19–24. http://dx.doi.org/10.3329/bioethics.v4i3.17374.
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It has been moral duty of physicians to save and prolong patients? life for as long as possible. But the philosophy of treatment regime for terminally ill patients had been changed. To save and prolong human life if it is meaningful has got added value. Many criticizes the modern way of death. Palliative sedation, euthanasia as a good death model is criticized for medicalization of management of death. Currently, end of life issues are one of the top 10 health care ethics challenges facing the public. There is a new ethical challenge that human life can be ended by a doctor, passively or actively or a doctor kills the patient. Withholding and withdrawing, refusal of treatments, physician-assisted suicide, do not resuscitate (DNR) orders, advance directives, consent and quality of end of life care and are the main debates in this field. There are many complex ethical issues that can affect patients and families in the health care setting. Good understanding of medical ethics will contribute to the health professional's decision-making and dayto- day practice of medicine for a terminally ill patient. DOI: http://dx.doi.org/10.3329/bioethics.v4i3.17374 Bangladesh Journal of Bioethics 2013; 4(3):19-24
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Васильєва, Ірина, Сергій Шевченко et Оксана Романюк. « “Philosophy of Religion and Medicine in the Post-secular Age” : Review of the 2nd International Scientific and Practical Conference ». Idei, no 1(15)-2(16 (30 novembre 2020) : 114–24. http://dx.doi.org/10.34017/1313-9703-2020-1(15)-2(16)-114-124.
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June 11-12, 2020 at the O. Bogomolets National Medical University online hosted the II International Scientific and Practical Conference "Philosophy of Religion and Medicine in the Post-Secular Age" (In memory of St. Luke (V. F. Voino-Yasenetskyi). The basic department in the organization of the event was the Department of Philosophy, Bioethics and History of Medicine. The directions of the conference participants' work remained traditional and focused on: Questions of religion and medicine in life and work of St. Luke (V. F. Voino-Yasenetskyi); Methodological and historical aspects of the relationships between religion and medicine in contemporary society; Human health in the context of philosophy, religion and medicine; Religion and clinical medicine; Actual problems of biomedical ethics in contemporary religious discourse; Religion as a social and spiritual determinant of individual and public health; Philosophy of religion and medicine: current challengesю. Along with NMU named after OO Bogomolets co-organizers of the conference were: Department of Religious Studies of the G. S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine; Personality Development Center "HUMANUS", Plovdiv (Bulgaria); Institute of Social Medicine and Medical Ethics at Faculty of Medicine, Comenius University in Bratislava (Slovakia).
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Gluchman, Vasil. « Moral (or ethical) education in Slovakia and its theoretical basis ». Ethics & ; Bioethics 6, no 1-2 (1 juin 2016) : 79–89. http://dx.doi.org/10.1515/ebce-2016-0010.
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Abstract With regard to existing concept of the moral education (ethics) in Slovakia, the questions of ethics and morals are only one of the partial sections. The dominant role is played by psychology based on Roberto Olivar’s concept with emphasis on pro-socialization and on Erickson’s concept of the psychosocial development. From the philosophy basis point of view, only Aristotle, even in reduced form and Spranger’s concept of the life forms are mentioned. Philosophy and ethics are only complements to more psychologically based educational program which is resulting from the problematic division of a social and moral experience into egoistic and prosocial. Egoism is presented in a distorted form and is characterized as the cause of all moral evil. However, there are several different types of understanding of the term egoism in philosophy and ethics as for example psychological and ethical egoism, or self-interest. Ethical egoism or self-interest cannot be identified with selfishness. The main aim of moral education should not be only to form the desired children and youth moral orientation but on the other hand, to form morally self-confident individuals who are able to solve the moral problems, to help the others to solve them as well and to be able to bear moral responsibility for their own deeds.
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Čović, Berislav, et Mile Marinčić. « Bioethics in High School Classes ». Pannoniana 3, no 1-2 (1 décembre 2019) : 34–53. http://dx.doi.org/10.2478/pannonia-2019-0003.
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Abstract We are witnesses of an attempt to enforce the curriculum reform in Croatia, as well as a proposal of a school for life.2 While the intent of this presentation is not to analyse the curriculum reform, it is important to mention that the curriculum reform, within the framework of the general educational group of subjects, kept the subjects like Ethics and Religion. Unfortunately, some subjects, such as History, Biology or Chemistry could lose their hours in the long run. The reason for bringing this up is simple. It could happen, and this would in no way be good, that within the corpus of teachers a devaluation of certain subjects occurs, as well as animosity among colleagues. When we take a look at the statements of certain politicians3 on some subjects (their importance and unimportance), the status of professors etc. we see just how much Croatia needs the constant repetition of the fact that a wholesome, well-rounded, mature individual is not made by brilliance in the STEM area nor excellence in natural sciences, but that very same individual also must strive for excellence and well-roundedness in the cultural, ethical, moral, and any other sense which makes up one of the wheels in the wholesomeness of a person. Any curriculum process, school for life or something of the sort, which would exclude some of the segments in the process of education in terms of the wholesomeness of a human being could only damage society on all levels in the long run.
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Morgan, Lynn M. « “Life Begins When They Steal Your Bicycle” : Cross-Cultural Practices of Personhood at the Beginnings and Ends of Life ». Journal of Law, Medicine & ; Ethics 34, no 1 (2006) : 8–15. http://dx.doi.org/10.1111/j.1748-720x.2006.00003.x.
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A friend once told me I was wasting my time writing about cross-cultural perspectives on the beginnings of life. “Your work is interesting for its curiosity value,” he said, “but fundamentally worthless. What happens in other cultures is totally irrelevant to what is happening here.” Those were discouraging words, but as I followed the American debates about the beginnings and ends of life, it seemed he was right. Anthropologists have written a great deal about birth and death rites in other societies and about non-western notions of personhood, but to date our findings have had little impact on American policy, ethics, or law. The recognized experts on contentious topics such as abortion and euthanasia tend to come from the fields of philosophy, bioethics, theology, law, and biology, but rarely from the social sciences. I was a bit surprised, therefore, to be invited to address the Thomas A. Pitts Memorial Lectureship on “Defining the Beginning and the End of Human Life.”
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Jesenková, Adriana, et Katarína Minarovičová. « Research and educational potential of feminist care ethics in sex education ». Human Affairs 28, no 2 (25 avril 2018) : 196–211. http://dx.doi.org/10.1515/humaff-2018-0016.
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Abstract In this article, we interpret sex education from the perspective of feminist care ethics, emphasizing the concept of caring democracy, advanced by Joan Tronto one of the most influential feminist political theorists. According to Tronto, these theories show that a deficit of care and a lack of democracy are mutually conducive. We argue that, as in other areas of life, a lack of care in sexuality and sex education leads to social inequalities that eventually translate into an unequal approach to freedom, equality, and justice, and to a deficit of democracy in the lives of some people. At the same time, we believe that, as a moral theory, care ethics, with its emphasis on the needs of men and women, can be adequately applied to the design of research projects, as well as to sexuality policies and practices. This may contribute to overcoming the stalemate in the debate on sex education and other topics in Slovakia.