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B. Andrew Lustig [21]B. A. Lustig [5]B. Lustig [3]Brigitte Lustig [1]
Bette H. Lustig [1]
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  1.  78
    The Method of 'Principlism': A Critique of the Critique.B. Andrew Lustig - 1992 - Journal of Medicine and Philosophy 17 (5):487-510.
    Several scholars have recently criticized the dominant emphasis upon mid-level principles in bioethics best exemplified by Beauchamp and Childress's Principles of Biomedical Ethics . In Part I of this essay, I assess the fairness and cogency of three broad criticisms raised against ‘principlism’ as an approach: (1) that principlism, as an exercise in applied ethics, is insufficiently attentive to the dialectical relations between ethical theory and moral practice; (2) that principlism fails to offer a systematic account of the principles of (...)
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  2.  69
    At the Roots of Christian Bioethics: Critical Essays on the Thought of H. Tristram Engelhardt, Jr.B. A. Lustig - 2011 - Christian Bioethics 17 (3):315-327.
    H. Tristram Engelhardt has made profound contributions to both philosophical and religious bioethics, and his philosophical and religious works may be read in mutually illuminating ways. As a philosopher, Engelhardt has mustered a powerful critique of secular efforts to develop a shared substantive morality. As a religious scholar, Engelhardt has affirmed a Christian bioethics that does not emanate from human rationality but from the experience of God found in Orthodox Christianity. In this collection of essays, both defenders and critics of (...)
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  3.  15
    The Church and the World: Are There Theological Resources for a Common Conversation?B. Lustig - 2007 - Christian Bioethics 13 (2):225-244.
    Abortion is an especially salient issue for considering the general problematic of religiously based conversation in the public square. It remains deeply divisive, fully thirty-four years after Roe v. Wade. Such divisiveness cannot be interpreted as merely an expression of profound differences between “secular” and “religious” voices, because differences also emerge among Christian denominations, reflecting different sources of moral authority, different accounts of moral discernment, and different judgments about the appropriate relations between law and morality in the context of pluralism. (...)
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  4.  6
    Engelhardt’s Diagnosis and Prescription: Persuasive or Problematic?B. Andrew Lustig - 2018 - Journal of Medicine and Philosophy 43 (6):631-649.
    In a spirit of critical appreciation, this essay challenges several core aspects of the critique of secular morality and the defense of Orthodox Christianity offered by H. Tristram Engelhardt in After God. First, I argue that his procedurally driven approach to a binding morality based solely on a principle of permission leaves morality without any substantive definition in general terms, in ways that are both conceptually problematic and also at odds with Engelhardt’s long-standing distinction between non-malevolence and beneficence. Second, I (...)
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  5.  1
    Christian Bioethics: Reflections on a Quarter-Century with the Journal.B. Andrew Lustig - 2022 - Christian Bioethics 28 (1):11-24.
    This essay reflects on 25 years since Christian Bioethics began publication and, in somewhat autobiographical fashion, engages two core concerns. First, although “non-ecumenism” may often appear a pretext for contention and division, I suggest that a respectful non-ecumenism may provide the opportunity for dialogue and the occasion for employing certain tools from religious studies. Second, although many are skeptical about the possibilities of identifying a “common morality,” a defense of that notion provides a plausible explanation for the development of limited (...)
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  6. Concepts and Methods in Recent Bioethics: Critical Responses.B. Andrew Lustig - 1998 - Journal of Medicine and Philosophy 23 (5):445 – 455.
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  7.  39
    Managed Care, Catholic Vision, and the Claims of Justice.B. A. Lustig - 2000 - Christian Bioethics 6 (3):219-229.
    There are numerous challenges posed to Roman Catholic health care institutions by recent developments in health care delivery. Some are practical, involving the acceptable limits of accommodation to and collaboration with secular networks of health care delivery. Others, quite often implicated in the first set, are explicitly theological. What does it mean to be a distinctively Roman Catholic health care institution? What are the nature and the scope of Roman Catholic institutional identity? More broadly, what is the moral relevance of (...)
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  8.  80
    Theoretical and Clinical Concerns About Brain Death: The Debate Continues.B. Andrew Lustig - 2001 - Journal of Medicine and Philosophy 26 (5):447 – 455.
  9.  30
    Speaking Faith to Policy. [REVIEW]B. Andrew Lustig - 1998 - Hastings Center Report 28 (3):40.
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  10.  32
    Sexual Ethics and Communal Judgments: On the Pluralism of Virtues, Values, and Practices.B. A. Lustig - 1998 - Christian Bioethics 4 (1):3-13.
    Different judgments by Christian communities on issues in sexual ethics involve different weightings of various sources of moral authority, different understandings of the normativity of the natural, and different assessments of the scope of freedom to be exercised in relation to the goods of marriage. These fundamental differences of interpretation can be exemplified by the ongoing Roman Catholic discussion of the legitimacy of voluntary sterilization in certain “hard cases.” The contributors to this issue of Christian Bioethics, in their spirited exchange (...)
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  11.  45
    Authority in Christian Bioethics.B. A. Lustig & M. J. Cherry - 1996 - Christian Bioethics 2 (1):1-15.
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  12.  70
    Challenging "Common-Sense" Assumptions in Bioethics.B. Lustig - 2005 - Journal of Medicine and Philosophy 30 (4):325 – 329.
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  13.  60
    Reconsidering Wisdom, Keywords, Concepts, and Models.B. Andrew Lustig - 2004 - Journal of Medicine and Philosophy 29 (6):641 – 646.
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  14.  15
    Marianne Soff : Gestalttheorie für die Schule. Unterricht, Erziehung und Lehrergesundheit aus einer klassischen psychologischen Perspektive. Wolfgang Krammer Verlag, Wien, 225 Seiten, € 25, ISBN-13: 9783901811746. [REVIEW]Brigitte Lustig - 2018 - Gestalt Theory 40 (1):81-89.
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  15.  11
    Reviving Duty DiscourseDuties to Others.Larry R. Churchill, Courtney S. Campbell & B. Andrew Lustig - 1995 - Hastings Center Report 25 (5):44.
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  16. For Further Information and/or to Register for the Seminar, Please Write or Call The Institute of Religion, Texas Medical Center, 1129 Wilkins Blvd., Houston, TX 77030.(713) 797-0600. [REVIEW]Baruch A. Brody, H. Tristram Engelhardt Jr, John E. Fellers, Amir Halevy, B. Andrew Lustig, Elizabeth Heitman, Laurence B. McCullough, Gerald McKenny, J. Robert Nelson & Stuart Spicker - 1995 - HEC Forum 7:5.
     
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  17.  30
    The Church and the World: Are There Theological Resources for a Common Conversation?Lustig B. Andrew - 2007 - Christian Bioethics 13 (2):225-244.
    Abortion is an especially salient issue for considering the general problematic of religiously based conversation in the public square. It remains deeply divisive, fully thirty-four years after Roe v. Wade. Such divisiveness cannot be interpreted as merely an expression of profound differences between “secular” and “religious” voices, because differences also emerge among Christian denominations, reflecting different sources of moral authority, different accounts of moral discernment, and different judgments about the appropriate relations between law and morality in the context of pluralism. (...)
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  18.  19
    Natural Law and Global Ethics.B. Andrew Lustig - 2004 - In Mark J. Cherry (ed.), Natural Law and the Possibility of a Global Ethics. Kluwer Academic Publishers.
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  19.  14
    Ludovic Janvier: A Newer Novelist.Bette H. Lustig - 1976 - Substance 5 (15):187.
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  20.  14
    Suffering, Sovereignty, and the Purposes of God: Christian Convictions and Medical Killing.B. A. Lustig - 1995 - Christian Bioethics 1 (3):249-255.
    Despite a variety of “non-ecumenical” features in Christian arguments about suicide, assisted suicide, and euthanasia, there are obvious “ecumenical” aspects to be found in the general Christian prohibition of these practices. A fair reading of the Christian tradition requires that we acknowledge both the differences that distinguish particular perspectives and the fundamental themes that allow an identifiably Christian position to emerge in stark contrast to the secular discussion of these issues. Central to Christian interpretations of dying and death are an (...)
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  21.  20
    The Troubled Dream of Life. Daniel Callahan. New York: Simon and Schuster, 1993.B. Andrew Lustig - 1994 - Cambridge Quarterly of Healthcare Ethics 3 (3):486.
  22.  16
    Perseverations on a Critical Theme.B. Andrew Lustig - 1993 - Journal of Medicine and Philosophy 18 (5):491-502.
    In response to my earlier critique of recent attempts to rebut principlism as an ethical approach, Green, Gert, and Clouser (GG&C) have in turn offered their own critique of my appraisal. This essay identifies eight major criticisms GG&C raise in their response and offers a rejoinder to each. Among them, three are especially important: (1) that the label of ‘deductivism’ fails to capture GG&C's ethical method and should be replaced by ‘descriptivism’; (2) that pluralistic accounts, including principlism, fail to offer (...)
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  23.  1
    Attitudes Toward the Use of Deception in Psychologically Induced Pain.B. Andrew Lustig, John Coverdale, Timothy Bayer & Elizabeth Chiang - 1993 - IRB: Ethics & Human Research 15 (6):6.
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  24.  6
    " Recovering the Traditions: Religious Perspectives in Medical Ethics.Baruch A. Brody, H. Tristram Engelhardt Jr, Elizabeth Heitman, B. Andrew Lustig, Laurence B. McCullough, Gerald McKenny, Stuart F. Spieker & Porter B. Storey - 1995 - Christian Bioethics 1 (2):247.
  25.  19
    The Common Good in a Secular Society: The Relevance of a Roman Catholic Notion to the Healthcare Allocation Debate.B. Andrew Lustig - 1993 - Journal of Medicine and Philosophy 18 (6):569-587.
    This essay analyzes Roman Catholic social teaching on the right to health care and the legitimacy of healthcare rationing. It considers that discussion at two levels: (1) the specific warrants that undergird key terms; and (2) the accessibility and applicability of those warrants to policy choices in a secular society. The essay concludes with a number of broader reflections meant to reserve an appropriate place for religious voices in the process of policy-making, as distinguished from its justification.
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  26.  14
    Informed Consent as a Tool for Medical Management.B. Andrew Lustig - 1996 - Journal of Medicine and Philosophy 21 (1):101-109.