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 matters and advancements within the box, covers all of the fabric that the reader must completely seize the guidelines and debates focused on bioethics.
Thematically geared up round an extraordinary diversity of matters, 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 contains new essays on at present debatable themes corresponding to cloning and genetic enhancement
> issues are truly and compellingly awarded through the world over well known bioethicists
> a close index permits the reader to discover phrases and themes no longer indexed within the titles of the essays themselves
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Extra info for A Companion to Bioethics (2nd Edition)
If this is our theory, and we want to decide what should be done in a particular case, we simply calculate the likely effects of various actions and choose the one that produces the greatest benefit for the greatest number of people. But many bioethicists reject this model. In the first place, anyone who approaches an ethical problem by announcing “I hold such-and-such a theory; therefore my conclusion is so-and-so” will be unlikely to get much of a hearing. We want to know what really is best, not just what this or that theory says.
At the level of principle there are challenges to the universal validity of the principles of autonomy, individualism, and secularism. These principles, which are generally regarded as being at the heart of Western bioethics, have been challenged at several points by non-Western cultures still proud of their communal relations and spiritualistic ethos. It is not that the concept of autonomy is totally alien to non-Western cultures; only that while the West emphasizes individual autonomy, non-Western cultures place greater stress on cultural, communal, or family autonomy.
It is this sense of culture that Alain Locke focuses our attention on when he declares that, “the highest intellectual duty is the duty to be cultured” (Locke 1989: 176). Elaborating further, Locke observes that culture is “the capacity for understanding the best and most representative forms of human expression, and of expressing oneself, if not in similar creativeness, at least in appreciative reactions and in progressively responsive refinement of tastes and interests” (Locke 1989: 177). A cultured person is a refined person, who has been worked upon by culture and so to some extent liberated from nature.