Applied Christian Ethics addresses selected themes in Christian social ethics. Part one shows the roots of contributors in the realist school; part two focuses on different levels of the significance of economics for social justice; and part three deals with both existential experience and government policy in war and peace issues.

This book first reviews Miller's theory of Mixed Traits, as developed in his 2013 book Moral Character: An Empirical Theory. It then engages extensively with situations, the CAPS model in social psychology, and the Big Five Model in personality psychology. It ends by taking up implications for his view in meta-ethics (a modified error theory) and normative ethics (a challenge for virtue ethics).

Earth’s life-support system is facing megaproblems of sustainability. One important way of how these problems can be addressed is through innovation. This paper argues that responsible innovation that contributes to sustainable development consists of three dimensions: innovations avoid harming people and the planet, innovations ‘do good’ by offering new products, services, or technologies that foster SD, and global governance schemes are in place that facilitate innovations that avoid harm and ‘do good.’ The paper discusses global governance schemes based on deliberation (...) as a means to foster such responsible innovation. These schemes can provide voluntary soft-law regulations that complement and extend national and international hard-law regulations and facilitate collective innovation that contributes to SD goals. The article addresses the facilitative role of governments and international organizations in overcoming problems of deliberation and offers illustrative examples of such governance schemes. (shrink)

This paper examines the critical role that organizational leaders play in establishing a values based climate. We discuss seven mechanisms by which leaders convey the importance of ethical values to members, and establish the expectations regarding ethical conduct that become engrained in the organizations climate. We also suggest that leaders at different organizational levels rely on different mechanisms to transmit values and expectations. These mechanisms then influence members practices and expectations, further increase the salience of ethical values and result in (...) the shared perceptions that form the organizations climate. The paper is organized in three parts. Part onebegins with a brief discussion of climates regarding ethics and the critical role of values. Part two provides discussion on the mechanisms by which leaders and members transmit values and create climates related to ethics. Part three provides a discussion of these concepts with implications for theory, research, and practice. (shrink)

The focus of this special issue is on moral psychology and the goals of moral education. My focus will be considerably narrower in addressing the following question: In light of the situationist movement in psychology and philosophy, what should be the goal(s) of character education? The main conclusion will be that the central goal of character education should be modified in a certain way to make it more empirically informed. But not to worry, as this modification should be amenable to (...) most contemporary supporters of character education. (shrink)

Over the last 25 years, there has been an increasing fascination with the “dark” side of leadership. The term “destructive leadership” has been used as an overarching expression to describe various “bad” leader behaviors believed to be associated with harmful consequences for followers and organizations. Yet, there is a general consensus and appreciation in the broader leadership literature that leadership represents much more than the behaviors of those in positions of influence. It is a dynamic, cocreational process between leaders, followers, (...) and environments, the product of which contributes to group and organizational outcomes. In this paper, we argue that, despite this more holistic recognition of leadership processes within the broader leadership literature, current conceptualizations and analyses of destructive leadership continue to focus too heavily on behaviors and characteristics of “bad” leaders. In our view, to achieve a more balanced understanding of destructive leadership, it is important to adopt more integrative approaches that are based in the contemporary leadership discourse and that recognize flawed or toxic leaders, susceptible followers, and conducive environments as interdependent elements of a broader destructive leadership process. To this end, we offer a critique of the destructive leadership literature, propose a broader definition of destructive leadership, and highlight gaps in our understanding of leaders, followers, and environments in contributing to destructive leadership processes. Finally, we conclude by discussing strategies for examining destructive leadership in a broader, more holistic fashion. (shrink)

An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. Introductions (...) to each volume tie the articles together for an integrated understanding of the history. Offers insights and understanding The aim of the collection is to give balanced and comprehensive coverage, selected on the basis of the following criteria: original and excellent research and writing; subject matter of use to teachers and students; groundbreaking importance for the history of research; background information for issues and opinions. Understanding the development of early Christianity and its impact on Western history and thought offers valuable insights into the modern world and the present state of Christiantiy. It also provides perspective on comparable developments in other periods of history and reveals human nature in its religious dimension. (shrink)

An ethics reflection group is one of a range of ethics support services developed to better handle ethical challenges in healthcare. The aim of this article is to evaluate the implementation process of interdisciplinary ERGs in psychiatric and general hospital departments in Denmark. To our knowledge, this is the first study of ERG implementation to include both psychiatric and general hospital departments. The implementation and evaluation strategies are inspired by action research, using a qualitative approach and systematic text condensation of (...) 28 individual interviews and 4 focus groups with clinicians, ethics facilitators and ward managers. The implementation process was influenced by both structural factors and factors related to clinicians having different values, interests and experiences. Structural barriers and promotors in the process to implement ERG included the following sub-categories: Organizational factors, recruitment and training of ethics facilitators, the deliberation model, planning and recruitment of participants to the ERGs, the support of the ward managers and the project group. Barriers and promotors found among clinicians included the following sub-categories: Expectations and pre-understandings of ERGs, understandings of a physician’s job, challenges experienced by ethics facilitators. At the end of the study, when it was decided that the ERGs should be continued, the implementation strategies were remodeled by the participants to meet new challenges. The study of ERG implementation identified important structural and professional barriers and promotors that are likely to be relevant to anyone wanting to implement ethics support services across various types of healthcare services. (shrink)

The human relationship to trees is arguably as complex as human experience itself. We cohabitate intimately with them as they regulate the systems that sustain us. We use them instrumentally to tra...

This paper connects work in psychology on the Big Five Model to the recent debate in philosophy on the empirical adequacy of virtue ethics and virtue epistemology.

This article develops theory on responsible leadership based on a model involving three leadership roles: an expert who displays organizational expertise, a facilitator who cares for and motivates employees and a citizen who considers the consequences of her or his decisions for society. It draws on previous responsible leadership research, stakeholder theory and theories of behavioral complexity to conceptualize the roles model of responsible leadership. Responsible leadership is positioned as a concept that requires leaders to show behavioral complexity in addressing (...) all three roles. In three studies, we provide a first empirical test of antecedents and outcomes of the roles model of responsible leadership. The results of the studies indicate that responsible leadership is positively related to the leader’s perceived effectiveness, favorable stakeholder evaluations and employee engagement with the organization and society. Responsible leadership behavior, in turn, seems to be facilitated by leader empathy, positive affect and universal value orientation. (shrink)

Philosophers have inherited a familiar taxonomy of character types from Aristotle. We are all acquainted with the labels of the virtuous, vicious, continent, and incontinent person. The goal of this paper is to argue that we should jettison this framework. The main reason is that psychological research in the past fifty years has suggested a much more complex picture of moral character than what can be usefully captured by these four categories. In its place, I will suggest a better taxonomy (...) that makes use of the idea of what I call mixed character. (shrink)

Questions concerning the parent/ patient’s autonomy are seen as one of the most important reasons for requesting Ethics Consultations. Respecting parent/ patient’s autonomy also means respecting the patient’s wishes. But those wishes may be controversial and sometimes even go beyond legal requirements. The objective of this case series of 32 ECs was to illustrate ethically challenging parent / patients’ wishes during the first stages of life and how the principle of patient’s autonomy was handled. The case series has a qualitative (...) retrospective approach. A documentary sheet was designed de novo and information was gained from EC minutes and medical charts. The cases originate from the following specialties: reproductive medicine, obstetrics and neonatology as well as two interdisciplinary cases. Through the structured EC minutes aspects of patient / parents’ wishes could be identified explicitly. Overall the patient / parents’ wishes were not supported in 61% of the cases. Central reasons for rejection of patient / parent wishes were mainly the protection of the best interest of the unborn / new-born child as well as the rejection of clinical approaches that were regarded as being substandard treatment. The study shows that treatment decisions in reproductive medicine, obstetrics and neonatology raise substantial ethical questions leading to the request for ethics consultation. The systematic case series presented here gives insight into the ethical reflection carried out to support the clinicians in their decision-making and counselling. It shows that clinicians, after using ethics consultation, make deliberate decisions that do not “automatically” fulfil the treatment requests of the patients and parents. (shrink)

The Swedish solution to the legal handling of professional conscientious refusal in healthcare is described. No legal right to conscientious refusal for any profession or class of professional tasks exists in Sweden, regardless of the religious or moral background of the objection. The background of this can be found in strong convictions about the importance of public service provision and related civic duties, and ideals about rule of law, equality and non-discrimination. Employee's requests to change work tasks are handled on (...) a case-by-case basis within the frames of labour law, ensuring full voluntariness, and also employer's privilege regarding the organisation and direction of work, and duties of public institutions to provide services. Two complicating aspects of this solution related to the inclusion of ‘alternative medical’ service providers in a national health service, and professional insistence on conscientious refusal rights to accept legalised assisted dying are discussed. The latter is found to undermine the pragmatic reasons behind recent attempts by prolife groups to challenge the Swedish solution related to legal abortion in courts. (shrink)

This chapter pursues the question of naturalism in the context of non-Western philosophical contributions to ethics and philosophy of mind: First, what conception of naturalism, if any, is best suited to capture the scope of Buddhist Reductionism? Second, can such a conception still accommodate the distinctive features of phenomenal consciousness (e.g., subjectivity, intentionality, first-person givenness, etc.). The first section reviews dominant conceptions of naturalism, and their applicability to the Buddhist project. In the second section, the author provides an example of (...) problematic issues more stringent conceptions of naturalism under the guise of neurophysicalism confront, and evaluate Flanagan’s response to these issues. The third section considers briefly the reflexivity thesis (the thesis that consciousness consists in conscious mental states being implicitly self-aware), specifically as articulated by Dignaga, Dharmakirti and their followers, and uses this thesis to articulate a conception of minimal agency as mineness that, the author argues, further challenges Flanagan’s neurophysicalism stance and his compatibilist account of moral agency. The paper concludes, in the fourth section, by suggesting a way in which no-ownership conceptions of reflexive self-consciousness can help us both to get the structure of phenomenal consciousness right and to ground our conceptions of agency, intentionality, and moral responsibility. (shrink)

The problem of distinguishing between willing and wishing and their significance for both the constitution of our consciousness as well as the constitution of our practical life runs all the way through the history of philosophy. Given the persuasiveness of the problem, it might be helpful to draw a sharp distinction between a metaphysical and a psychological or phenomenological approach to the problem. The first approach may be identified with the positions that Fichte, Schelling, Hegel, Schopenhauer and Nietzsche held, which (...) involved an identification of the will with reality/actuality in general, and which Heidegger tried to analyze in his later writings on the basis of his confrontation with Nietzsche. In this paper, however, I will not consider the metaphysical approach to the distinction; rather, I will focus on the second approach to distinguishing wishing and willing, which was initiated by Aristotle in his Nicomachean Ethics, and of which as we will see soon – Husserl and the early Heidegger are ultimately still heirs. Hence I will begin my consideration by recalling briefly the main claim in Aristotle’s discovery of the central position of will within our life. (shrink)

Fifty years of debate have strengthened Germain Grisez’s 1965 interpretation of St. Thomas Aquinas’s famous article on the natural law in Summa theologiae I-II.94.2. Revisiting Grisez’s argument in light of these developments reveals that his “gerundive interpretation” of the first principle of practical reason is not only Thomistic, but essentially Aquinas’s interpretation.

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 7.1 (2002) 24-38 [Access article in PDF] Arne Naess, Val Plumwood, and Deep Ecological SubjectivityA Contribution to the "Deep Ecology-ecofeminism Debate" Christian Diehm Karen Warren's recent essay, "Ecofeminist Philosophy and Deep Ecology," begins by noting that the philosophical positions found under the heading "deep ecology" are anything but monolithic. This point, which has been overlooked by deep ecologists as often as by others, is (...) crucial for those who are interested in the "deep ecology-ecofeminism debate," for just as one must specify which of the ecofeminisms are in question, so too one must be clear about which of the deep ecologies is being debated, if one is to make one's way through the complex relationships between them. In the course of her article, Warren recounts with approval Val Plumwood's "Nature, Self and Gender: Feminism, Environmental Philosophy, and the Critique of Rationalism," an essay which locates, discusses, and critiques three versions of the "self" that various deep ecologists offer. In light of Plumwood's comments, Warren argues that the work of Arne Naess differs significantly from other deep ecologists such that "Naess' deep ecology position is or could be compatible with ecofeminism" (Warren 1999, 255). [End Page 24]In this essay, I propose to continue the analysis offered by Warren by examining how Naess might respond individually to the objections Plumwood voices. This will be done by looking closely at Naess's articulation of what he refers to as the "ultimate premises" of his view, premises that are not necessarily aspects of deep ecology per se, but of his own ecophilosophy, "Ecosophy 'T'." 1 I will argue that even though Naess may not be subject to Plumwood's most immediate criticisms, her work exposes the problematic tendency of his philosophy of identification to stress sameness in relations with others. I will conclude by suggesting a critical revision of the notion of identification that would allow one to retain key features of Naess's view—most notably his gestaltist understanding of the "self" or "subject" and his emphasis on "Self-realization" as an ultimate norm—while responding to the problems that Plumwood's work exposes. The Self as Transpersonal One of the three senses of self specified by Plumwood is the "transpersonal" self. Her discussion of the transpersonal self focuses on the work of Warwick Fox who, in his Toward a Transpersonal Ecology, describes three "varieties of identification": personal, ontological, and cosmological. 2 Fox favors the latter two because they are less local than personal identification, and this is due to the fact that they are not rooted in the immediate reality in which one moves, but rather within broader, more encompassing views, and thus are said to be "impartial" (Fox 1995, 256). As such, it is claimed that these trans-personal forms of identification escape the problem that accompanies personal identification, which is that, qua personal, it is necessarily biased in favor of those with whom one has personal contact, and thus seems to "have far more to do with the cause of possessiveness, greed, exploitation, war, and ecological destruction than with the solution to these seemingly intractable problems" (262). But this is not meant to imply an outright rejection of personal identification, and Fox cites as proof of this Naess's approval of the "felt nearness" of others as a principle for resolving conflicts. Fox's point is to show that trans-personal identification "proceeds from a sense of the cosmos... and works inward to each particular individual's sense of commonality with other entities" (258), but that within this framework personal identification remains important as "an inescapable aspect of living and... plays a fundamental role in human development" (266-7).Plumwood's critique of this view is that the privileging of the transpersonal [End Page 25] over the personal repeats a patriarchal gesture of the exclusion of a "corrupting and self-interested" particularity in favor of an impersonal and abstract universality (Plumwood 1991, 15). And, ultimately, such a position "cannot allow for the deep and highly... (shrink)

In the rapidly growing literature on comparative citizenship, a dominant assumption is that the nationality laws in Western states are converging on liberal norms of equality and inclusiveness. However, especially since the onset of the new millennium and an apparent failure of integrating Muslim immigrants there has been a remarkable counter-trend toward more restrictiveness. This paper reviews the causes and features of restrictiveness in the heartland of previous liberalization, north-west Europe. It is argued that even where it seems to be (...) strongest: with respect to the rules of naturalization, the restrictive trend is embedded within an overall liberal, sometimes even liberalizing framework. The notion of a wholesale “restrictive turn in Europe” therefore has to be rejected. (shrink)

Ethische Vorstellungen beruhen auf religiösen Glaubensüberzeugungen, aber auch auf Konzepten wie Vernunft, Freiheit und Autonomie. Beide, also religiöse Ethiken und aufklärerisches Denken, stossen heute an ihre Grenzen. Fundamentalismus, religiöse Gewalt, aber auch der Verlust allgemeingültiger Wertvorstellungen und fehlende Verbindlichkeit bedrohen Gesellschaft und Politik. Im ersten Teil dieses Bandes werden wichtige religiöse Zugänge zur Ethik beschrieben. Im zweiten Teil kommen zentrale ethische Aspekte des säkularen Denkens zur Sprache. Die so entstandenen Bausteine können Grundlagen für eine neue universelle Ethik sein.

Risks and burdens in the study participation, as well as an adequate risk-benefit balance, are key concepts for the evaluation of clinical studies by research ethics committees. An adequate assessment and continuous monitoring to ensure compliance of risks and burdens in clinical trials have long been described as a central task in research ethics. However, there is currently no uniform and solid theoretical approach to risk assessment by RECs. Regulatory standards of research ethics such as the Declaration of Helsinki provide (...) only minimal guidance on how risk decisions are considered. Due to discrepancies in the existing literature and guidance documents, adequate risk assessment by RECs remains to be elusive. In this article, we address current definitions of risk and present our own concept of aggregate risk definition. Moreover, we highlight the concept of benefit, the standard of reasonableness with respect to ethics literature and different approaches of risk-benefit assessment. In order to present a comprehensive theoretical approach of risk assessment by RECs, further understanding of the definitions of risk may improve adequate decision-making tasks by RECs. To improve the process of risk assessment by RECs, a dynamic framework will be illustrated, showing step-by-step risk assessment functions. This approach may be a promising tool to ensure adequacy in risk assessment by RECs. (shrink)

Papers from a conference held March 2010, Zug, Switzerland.

This paper argues that influential Mahāyāna ethicists, such as Śāntideva, who allow for moral rules to be proscribed under the expediency of a compassionate aim, seriously compromise the very notion of moral responsibility. The central thesis is that moral responsibility is intelligible only in relation to conceptions of freedom and human dignity that reflect a participation in, and sharing of, interpersonal relationships. The central thesis of the paper is that revisionary strategies, which seek to explain agency in event-causal terms, set (...) the stage for moral epiphenomenalism. On the view I defend here, an effective compatibilist solution to the problem of reconciling freedom of the will and determinism depends on expanding, rather than eliminating, the complex register of factors that underpin the experiential aspects of our moral life. (shrink)

Even if I think it very likely that some morally good act is supererogatory rather than obligatory, I may nonetheless be rationally required to perform that act. This claim follows from an apparently straightforward dominance argument, which parallels Jacob Ross's argument for 'rejecting' moral nihilism. These arguments face analogous pairs of objections that illustrate general challenges for dominance reasoning under normative uncertainty, but (I argue) these objections can be largely overcome. This has practical consequences for the ethics of philanthropy -- (...) in particular, it means that donors are often rationally required to maximize the positive impact of their donations. (shrink)

The early work by Gilbert Harman and John Doris on character and situationism has fostered a vast literature over the past 15 years. Yet despite all this work, there are many important issues which remain largely unexplored. The goal of this paper is to briefly outline eight promising research directions: neglected moral virtues, neglected non-moral virtues, virtue assessment and measurement, replication, non-Aristotelian virtue ethics, positive accounts of character trait possession, prescriptive situationism, and virtue cultivation.

ABSTRACTThis article assesses whether the contemporary consensus of just war thinking to allow only for defence as just cause for war between states should also be applied to the practice of target...

In the Fray collects David Gushee's most significant essays over twenty years as a Christian intellectual. Most of the essays were written in situations of ethical conflict on the highly contested ground of Christian public ethics. Topics addressed include torture, climate change, marriage and divorce, the treatment of gays and lesbians in the church, war, genocide, nuclear weapons, race, global poverty, faith and politics, Israel/Palestine, and even whether Christian ethics is a real academic discipline. Quite visible in (...) the collection is Gushee's deep research interest in the Nazi era in Germany and how the churches fared in resisting Nazi intimidations and seductions and, finally, the Holocaust. All essays reflect the desire for a church that has learned the lessons of that period--a church with resistance to racism, militarism, nationalism, and other social-ideological toxins, and with the discernment and courage to resist these in favor of a courageous allegiance to the lordship of Christ at the time of testing. Considerable attention is directed to contesting some of the public ethics found in the author's own US evangelical Christian community. Concluding reflections on Gushee's ethical vision are offered in an illuminating essay by senior Christian ethicist Glen Harold Stassen. (shrink)

Christine Firer Hinze examines how socio-political power has been modeled in recent social theory and Christian ethics, and considers its theological and sociological underpinnings. The interaction of two models of power, "power over" and "power to" is traced in the works of selected religious and social theorists of the past century. Hinze advances a constructive argument in favor of a theory that systematically integrates power's superordinating and collaborative features, and does so in a manner that coheres with the ethicist's (...) underlying theological and sociological commitments. Appealing to a variety of warrants, she offers a comprehensive approach to power that takes "power to" as its descriptive and normative starting point and relegates "power over" to a limited and strictly instrumental role in socio-political practice. (shrink)

In this article I respond to the eight critical essays in this issue that evaluate the claims in my book with Gerhard Øverland, Responding to Global Poverty: Harm, Responsibility, and Agency.

Constructivist positions in meta-ethics are on the rise in recent years. Similarly, there has been a flurry of activity amongst theistic philosophers examining the relationship between God and normative facts. But so far as I am aware, these two literatures have almost never intersected with each other. Constructivists have said very little about God, and theists working on religious ethics have said very little about constructivist views in meta-ethics. In this paper, I draw some connections between the two literatures, and (...) hopefully will inspire others to continue to investigate this sadly neglected area. My main conclusion will be that theists should be hesitant about accepting any of the leading versions of constructivism in the contemporary meta-ethics literature. (shrink)

The ideal of humanity.--The federation of humanity.--The moral progress of humanity.

This study analyses to what extend and under what circumstances layoffs are accepted in Germany. Principles of distributive justice and rules of procedural justice form the theoretical framework of the analysis. Based on this, hypotheses are generated, which are tested empirically in a telephone survey conducted between East and West Germans in 2004 (n = 3036). The empirical analysis accounts for the different points of views of implicated stakeholders and impartial spectators. Key findings are: (1) The management of a company (...) can increase the acceptance of layoffs if the employees get some participation rights. (2) For impartial spectators generous compensation for those made redundant leads to a higher degree of perceived fairness. But job alliances are not even preferred to layoffs without measures to soften the blow of job loss. (3) Implicated stakeholders accept job alliances and perceive wage cuts as more fair than layoffs. However, compensation does not have the expected impact. (shrink)

The exposure of scientific scandals and the increase of dubious research practices have generated a stream of studies on Questionable Research Practices (QRPs), such as failure to acknowledge co-authors, selective presentation of findings, or removal of data not supporting desired outcomes. In contrast to high-profile fraud cases, QRPs can be investigated using quantitative, survey-based methods. However, several design issues remain to be solved. This paper starts with a review of four problems in the QRP research: the problem of precision and (...) prevalence, the problem of social desirability bias, the problem of incomplete coverage, and the problem of controversiality, sensitivity and missing responses. Various ways to handle these problems are discussed based on a case study of the design of a large, cross-field QRP survey in the social and medical sciences in Sweden. The paper describes the key steps in the design process, including technical and cognitive testing and repeated test versions to arrive at reliable survey items on the prevalence of QRPs and hypothesized associated factors in the organizational and normative environments. Partial solutions to the four problems are assessed, unresolved issues are discussed, and tradeoffs that resist simple solutions are articulated. The paper ends with a call for systematic comparisons of survey designs and item quality to build a much-needed cumulative knowledge trajectory in the field of integrity studies. (shrink)

African and African American Christian ethics comprises an assemblage of disciplines and traditions that address the embodied experiences of black people and provide moral guidance for life in community. Its progenitors helped to establish it as a field of ethical inquiry despite marginalization and hostility and in contrast to dominant ethical traditions that privilege concepts over encounters with embodied life. African and African American Christian ethics privileges embodied encounter as the location for determining a moral hermeneutic in order (...) to recalibrate our understanding of communal relationships toward healthier norms, for the sake of the entire community’s survival and wholeness. (shrink)

This chapter contains sections titled: Environmental Impact Built Environment versus Environment?

The rise of the phenomenon of virtue ethics in recent years has increased at a rapid pace. Such an explosion carries with it a number of great possibilities, as well as risks. This volume has been written to contribute a multi-faceted perspective to the current conversation about virtue. Among many other thought-provoking questions, the collection addresses the following: What are the virtues, and how are they enumerated? What are the internal problems among ethicists, and what are the objections and replies (...) to contemporary virtue ethics? Additionally, the practical implications following from the answers to these questions are discussed in new and fascinating research. Fundamental concepts such as teleology and eudaimonism are addressed from both a historical and dialectical approach. This tome will contribute not only to providing further clarity to the current horizons in virtue ethics, but also to the practical conclusion following from the study: to challenge the reader toward a greater pursuit of the virtuous life. (shrink)

Band 9 der Schriftenreihe Beitrage zur Angewandten Ethik versammelt Arbeiten zu aktuellen Problemen sowie zu Grundlagenfragen der Medizinischen Ethik. Es handelt sich dabei zum Teil um Beitrage zu wissenschaftlichen Symposien, die das Interuniversitare Institut fur Angewandte Ethik in den Jahren 2008-2011 veranstaltet hat, und zum anderen Teil um Forschungsarbeiten, die im Rahmen von Projekten dieses Instituts entstanden sind. Zu den aktuellen Problemen der Medizinischen Ethik, die in den einzelnen Beitragen angeschnitten werden, gehoren Fragen der Stammzellenforschung und der Praimplantationsdiagnostik ebenso wie (...) Fragen, die sich im Zusammenhang mit den bei der In-Vitro-Fertilisation entstehenden 'uberzahligen' Embryonen ergeben, sowie Fragen bezuglich der neuen Patientenverfugungen - also durchwegs Fragen von hochster Aktualitat und Brisanz. (shrink)

La mise en garde d'un psychiatre spécialiste de l'enfance sur les dérives de l'indifférenciation sexuelle.