Christoph Rehmann-Sutter (Editor), Marcus Duwell (Editor),'s Bioethics in Cultural Contexts: Reflections on Methods and PDF

By Christoph Rehmann-Sutter (Editor), Marcus Duwell (Editor), Dietmar Mieth (Editor)

This booklet discusses a variety of methodological matters for an interdisciplinary bioethics. How can bioethics be an firm that doesn't merely isolate matters and ethical purposes but additionally (re)contextualises them? What are the strengths and weaknesses of other conventional and cutting edge modes of moral paintings by way of those initiatives? via introducing the time period "finitude" within the feel of limits of human life, limits of human wisdom and information potential, a distinction was once set within the cultural apprehension of drugs. Is medication geared toward overcoming our existential limits: to struggle illnesses and lengthen lifestyles? Finitude reintroduces the existential and cultural foundation on which each and every medication (limits-sensitive or off-limits medication) relies, however it issues additionally moral judgment. a terror of the restrictions of other moral methods to biomedicine, even if, may perhaps advance the collaborative attempt of an interdisciplinary bioethics that embraces additionally cultural reports and social sciences.

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Additional info for Bioethics in Cultural Contexts: Reflections on Methods and Finitude (International Library of Ethics, Law, and the New Medicine)

Sample text

For all that, there is also a positive side to the “finitude of human moral arguments” (133). ). Tolerance is indeed promoted, but it is doubtful whether it will persist if it is not complemented by solidarity. Obvious and pressing discrimination might cause social uproar. It is doubtful whether a prudential approach in securing solidarity would suffice. Yet this is a matter to be discussed on another occasion. 2 Limits of the duty to help and heal The duty to help those in need and to heal disease and suffering has lain at the heart of medical ethics from its beginning.

We should be aware that by reducing fundamental problems to technical ones and by isolating them, we might solve technical problems by technical means. However, this could cause new problems with the adequacy of problem-solving strategies. In addition, other dimensions related to the technical problems can be easily obscured: for instance social problems arising from individual decisions, ecological problems, anthropological problems etc. Therefore, in continuing our research we have to keep in mind that 42 Chapter 2 progress in one dimension will not guarantee progress for human destiny in general.

Most members of bioethical committees speak of these attitudes, but the words remain without clarification. If pluralism is not laisser faire, as EGE implied, what is it? If pluralism is not the same as the lowest restrictive level, how can it be precisely defined? If pluralism has a tendency to compromise, what distinction can be made between a practical compromise and an ethical judgement? I am speaking from a concrete experience, which I had as a member of a European Project on Pluralism. The ethical paradox of the result was that if you take pluralism as the norma normans, you need no more ethics because all arguments can be silenced by the norm of pluralism.

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