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Amy Laura Hall [13]Amy L. Hall [1]
  1.  8
    Kierkegaard and the Treachery of Love.Amy Laura Hall - 2002 - Cambridge University Press.
    A major study of Kierkegaard and love exploring his description of love's treachery, difficulty, and hope.
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  2.  33
    The IARC Monographs: Updated procedures for modern and transparent evidence synthesis in cancer hazard identification.Jonathan M. Samet, Weihsueh A. Chiu, Vincent Cogliano, Jennifer Jinot, David Kriebel, Ruth M. Lunn, Frederick A. Beland, Lisa Bero, Patience Browne, Lin Fritschi, Jun Kanno, Dirk W. Lachenmeier, Qing Lan, Gérard Lasfargues, Frank Le Curieux, Susan Peters, Pamela Shubat, Hideko Sone, Mary C. White, Jon Williamson, Marianna Yakubovskaya, Jack Siemiatycki, Paul A. White, Kathryn Z. Guyton, Mary K. Schubauer-Berigan, Amy L. Hall, Yann Grosse, Véronique Bouvard, Lamia Benbrahim-Tallaa, Fatiha El Ghissassi, Béatrice Lauby-Secretan, Bruce Armstrong, Rodolfo Saracci, Jiri Zavadil, Kurt Straif & Christopher P. Wild - unknown
    The Monographs produced by the International Agency for Research on Cancer (IARC) apply rigorous procedures for the scientific review and evaluation of carcinogenic hazards by independent experts. The Preamble to the IARC Monographs, which outlines these procedures, was updated in 2019, following recommendations of a 2018 expert Advisory Group. This article presents the key features of the updated Preamble, a major milestone that will enable IARC to take advantage of recent scientific and procedural advances made during the 12 years since (...)
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  3.  45
    Ruth's Resolve: What Jesus' Great-Grandmother May Teach about Bioethics and Care.Amy Laura Hall - 2005 - Christian Bioethics 11 (1):35-50.
    When thinking about the intersection of care and Christian bioethics, it is helpful to follow closely the account of Ruth, who turned away from security and walked alongside her grieving mother-in-law to Bethlehem. Remembering Ruth may help one to heed Professor Kaveny?s summoning of Christians to remember ?the Order of Widows? and the church?s historic calling to bring ?the almanahinto its center rather than pushing her to its margins.? Disabled, elderly and terminally ill people often seem, at least implicitly, expendable. (...)
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  4.  14
    Welcome to Ordinary? Marketing Better Boys.Amy Laura Hall - 2005 - American Journal of Bioethics 5 (3):59-60.
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  5. Public Bioethics and the Gratuity of Life: Joanna Jepson’s Witness Against Negative Eugenics.Amy Laura Hall - 2005 - Studies in Christian Ethics 18 (1):15-31.
    In 2002, then Cambridge student Joanna Jepson initiated a legal, ecclesial, and media conversation on selective termination for disability. Making herself available in a way that is vulnerable, palpable, and effective, Jepson has used subtle rhetorical skill to question the ways certain lives are appraised as precious or expendable. The now Revd Jepson’s witness may adumbrate a boundary past which the task of truly public bioethics becomes precarious. While ethicists may persuasively argue in the public square against positive eugenics — (...)
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  6. Self‐Deception, Confusion, and Salvation in Fear AndTrembling with Works of Love.Amy Laura Hall - 2000 - Journal of Religious Ethics 28 (1):37 - 61.
    Reading "Fear and Trembling" with "Works of Love" heightens Kierkegaard's summons to acknowledge the ambiguity of our aims and the treachery of our love. "Works of Love" underscores that there is a "neighbor" in "Fear and Trembling" whose justified or damnable banishment occasions Kierkegaard's attempt to "track down" the "illusions" of love. Through de Silentio, Kierkegaard prompts the reader to consider whether the promise has been broken due to radical obedience, lack of faith, dearth of imagination, or a gnarled combination (...)
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  7. Love.Amy Laura Hall - 2005 - In Gilbert Meilaender & William Werpehowski (eds.), The Oxford Handbook of Theological Ethics. Oxford University Press.
     
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  8.  12
    Laughing at the Devil: Seeing the World with Julian of Norwich.Amy Laura Hall - 2018 - Duke University Press.
    Laughing at the Devil is an invitation to see the world with a medieval visionary now known as Julian of Norwich, believed to be the first woman to have written a book in English. (We do not know her given name, because she became known by the name of a church that became her home.) Julian “saw our Lord scorn [the Devil's] wickedness” and noted that “he wants us to do the same.” In this impassioned, analytic, and irreverent book, Amy (...)
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  9.  13
    Naming the Risen Lord: Embodied Discipleship and Masculinity.Amy Laura Hall - 2004 - In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell companion to Christian ethics. Malden, MA: Blackwell.
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  10.  31
    Poets, Cynics and Thieves: Vicious Love and Divine Protection in Kierkegaard's Works of Love and Repetition.Amy Laura Hall - 2000 - Modern Theology 16 (2):215-236.
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  11.  12
    Self‐Deception, Confusion, and Salvation in Fear AndTrembling_ with _Works of Love.Amy Laura Hall - 2000 - Journal of Religious Ethics 28 (1):37-61.
    Reading Fear and Trembling with Works of Love heightens Kierkegaard's summons to acknowledge the ambiguity of our aims and the treachery of our love. Works of Love underscores that there is a“neighbor” in Fear and Trembling whose justified or damnable banishment occasions Kierkegaard's attempt to “track down” the “illusions” of love. Through de Silentio, Kierkegaard prompts the reader to consider whether the promise has been broken due to radical obedience, lack of faith, dearth of imagination, or a gnarled combination of (...)
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  12.  59
    The Single Individual in Ordinary Time: Theological Engagements with Sociobiology.Amy Laura Hall & Kara Slade - 2013 - Studies in Christian Ethics 26 (1):66-82.
    Søren Kierkegaard and Dietrich Bonhoeffer provide provocatively individualistic, liturgical, Jesus-centered perspectives on anthropology that accentuate the neo-Hegelian, amoral, collectivist perspectives of geneticist Francis Collins, social psychologist Jonathan Haidt, and entomologist/political philosopher E. O. Wilson. In the mix of the vagaries of scientific developments, the offense of Jesus Christ does not change, and it seems vital for Christians to testify explicitly against any worldview (economic and/or scientific) that presents human lives (whether self-given sacrificially or taken involuntarily) as the dross of a (...)
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  13.  18
    Whose Progress? The Language of Global Health.Amy Laura Hall - 2006 - Journal of Medicine and Philosophy 31 (3):285-304.
    The barrier to global health most often noted in Western discourse is the enduring disparity of access to medical technologies. This assessment of the circumstances in global health fits well within a bioethic centered on the equitable distribution of access to medical goods. Yet through an interrogative consideration of two episodes in the marketing of progress, namely the Century of Progress Exposition in Chicago (1933–1934) and one post-war spin on atomic development in the National Geographic, I suggest that the language (...)
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