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Switch to: References
Citations of:
Catholic bioethics and the gift of human life
Huntington, Ind.: Our Sunday Visitor (2008)
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The “Phoenix Case” brought into public scrutiny a contemporary debate in Catholic moral theology over competing views on the relation of the object of the act to the physical structure of acts that arise from moral choices. A procedure that was described by hospital officials and their parent company as an indirect abortion was judged by the local ordinary, Bishop Thomas Olmsted, as a direct abortion. A debate ensued between Bishop Olmsted and Catholic Health Care West and their advisors. Eventually, (...) |
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A growing number of medical professionals claim a right of conscience, a right to refuse to perform any professional duty they deem immoral—and to do so with impunity. We argue that professionals do not have the unqualified right of conscience. At most they have a highly qualified right. We focus on the claims of pharmacists, since they are the professionals most commonly claiming this right. |
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Le 31 mars 2005 décédait à l’âge de 41 ans Theresa Marie Schiavo. Elle était dans le coma depuis le 25 février 1990. La demande de son mari de cesser l’alimentation et l’hydratation artificielles provoqua un débat public sans précédent et une longue saga judiciaire au terme de laquelle la Cour acquiesça à sa demande. La doctrine catholique à propos des questions de fin de vie fit l’objet d’une discussion virulente. C’est dans ce contexte que cet article analyse la discussion (...) |
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Roman Catholic healthcare institutions in the United States face a number of threats to the integrity of their missions, including the increasing religious and moral pluralism of society and the financial crisis many organizations face. These organizations in the United States often have fought fervently to avoid being obligated to provide interventions they deem intrinsically immoral, such as abortion. Such institutions no doubt have made numerous accommodations and changes in how they operate in response to the growing pluralism of our (...) |
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Most modern ethicists and ethics textbooks assert that religion holds little or no place in ethics, including fields of professional ethics like medical ethics. This assertion, of course, implicitly refers to ethical reasoning, but there is much more to the ethical life and the practice of ethics—especially professional ethics—than reasoning. It is no surprise that teachers of practical ethics, myself included, often focus on reasoning to the exclusion of other aspects of the ethical life. Especially for those with a philosophical (...) |
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This essay has two purposes. The first is to argue that our moral duties towards human embryos should be assessed in light of the Golden Rule by asking the normative question, “how would I want to be treated if I were an embryo?” Some reject the proposition “I was an embryo” on the basis that embryos should not be recognized as persons. This essay replies to five common arguments denying the personhood of human embryos: (1) that early human embryos lack (...) |
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This article critically examines, from the perspective of a Roman Catholic Healthcare ethicist, the second edition of the Core Competencies for Healthcare Ethics Consultation report recently published by the American Society for Humanities and Bioethics. The question is posed: can the competencies identified in the report serve as the core competencies for Roman Catholic ethical consultants and consultation services? I answer in the negative. This incongruence stems from divergent concepts of what it means to do ethics consultation, a divergence that (...) |
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