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  1. Transhumanism, Metaphysics, and the Posthuman God.J. P. Bishop - 2010 - Journal of Medicine and Philosophy 35 (6):700-720.
    After describing Heidegger's critique of metaphysics as ontotheology, I unpack the metaphysical assumptions of several transhumanist philosophers. I claim that they deploy an ontology of power and that they also deploy a kind of theology, as Heidegger meant it. I also describe the way in which this metaphysics begets its own politics and ethics. In order to transcend the human condition, they must transgress the human.
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  2.  26
    Foucauldian Diagnostics: Space, Time, and the Metaphysics of Medicine.J. P. Bishop - 2009 - Journal of Medicine and Philosophy 34 (4):328-349.
    This essay places Foucault's work into a philosophical context, recognizing that Foucault is difficult to place and demonstrates that Foucault remains in the Kantian tradition of philosophy, even if he sits at the margins of that tradition. For Kant, the forms of intuition—space and time—are the a priori conditions of the possibility of human experience and knowledge. For Foucault, the a priori conditions are political space and historical time. Foucault sees political space as central to understanding both the subject and (...)
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  3.  58
    Biopsychosociospiritual Medicine and Other Political Schemes.J. P. Bishop - 2009 - Christian Bioethics 15 (3):254-276.
    In the mid-1970s, the biomedical model of medicine gave way to the biopsychosocial model of medicine; it was billed as a more comprehensive and compassionate model of medicine. After more than a century of disentangling medicine from religion, the medicine and spirituality movement is attempting to bring religion and spirituality back into medicine. It is doing so under a biopsychosociospiritual model. I unpack one model for allowing religion back into medicine called the RCOPE. RCOPE is an instrument designed to categorize (...)
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  4.  43
    Biopolitics, Terri Schiavo, and the Sovereign Subject of Death.J. P. Bishop - 2008 - Journal of Medicine and Philosophy 33 (6):538-557.
    Humanity does not gradually progress from combat to combat until it arrives at universal reciprocity, where the rule of law finally replaces warfare; humanity installs each of its violences in a system of rules and thus proceeds from domination to domination. (Foucault, 1984, 85)In this essay, I take a note from Michel Foucault regarding the notion of biopolitics. For Foucault, biopolitics has both repressive and constitutive properties. Foucault's claim is that with the rise of modern government, the state became exceedingly (...)
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  5.  48
    Euthanasia, Efficiency, and the Historical Distinction Between Killing a Patient and Allowing a Patient to Die.J. P. Bishop - 2006 - Journal of Medical Ethics 32 (4):220.
    Voluntary active euthanasia and physician assisted suicide should not be legalised because too much that is important about living and dying will be lostIn the first of this two part series, I unpack the historical philosophical distinction between killing and allowing a patient to die in order to clear up the confusion that exists. Historically speaking the two kinds of actions are morally distinct because of older notions of causality and human agency. We no longer understand that distinction primarily because (...)
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  6.  49
    Maturing the Minor, Marginalizing the Family: On the Social Construction of the Mature Minor.R. Barina & J. P. Bishop - 2013 - Journal of Medicine and Philosophy 38 (3):300-314.
    The doctrine of the mature minor began as an emergency exception to the rule of parental consent. Over time, the doctrine crept into cases that were non-emergent. In this essay, we show how the doctrine also developed in the context of the latter part of the 20th century, at the same time that the sexual revolution, the pill, and sexual liberation came to be seen as important symbols of female liberation—liberation that required that female minors be granted the status of (...)
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  7.  9
    Ethics, Justification and the Prevention of Spina Bifida.W. J. Gagen & J. P. Bishop - 2007 - Journal of Medical Ethics 33 (9):501-507.
    During the 1970s, prenatal screening technologies were in their infancy, but were being swiftly harnessed to uncover and prevent spina bifida. The historical rise of this screening process and prevention programme is analysed in this paper, and the role of ethical debates in key studies, editorials and letters reported in the Lancet, and other related texts and governmental documents between 1972 and 1983, is considered. The silence that surrounded rigorous ethical debate served to highlight where discussion lay—namely, within the justifications (...)
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  8.  28
    Framing Euthanasia.J. P. Bishop - 2006 - Journal of Medical Ethics 32 (4):225-228.
    Death cannot be mastered through a metaphysics of efficiency that interprets all actions in terms only of cause and effect, but it can be transcended if we leave the frame open to death’s ambiguityIn the second of this two part series, I describe how in shifting our frames from one of human purpose and meaning to one of efficiency, we shift the possible answers we get to our questions about voluntary active euthanasia and physician assisted suicide . Thus, by placing (...)
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  9.  19
    Renewing Christian Bioethics.J. P. Bishop - 2014 - Christian Bioethics 20 (2):141-145.
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  10.  31
    Subjective Experience and Medical Practice.J. P. Bishop - 2012 - Journal of Medicine and Philosophy 37 (2):91-95.
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  11.  27
    Waiting for St. Benedict Among the Ruins: MacIntyre and Medical Practice.J. P. Bishop - 2011 - Journal of Medicine and Philosophy 36 (2):107-113.
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  12.  75
    The Roman Catholic Church, Biopolitics, and the Vegetative State.J. P. Bishop & D. R. Morrison - 2011 - Christian Bioethics 17 (2):165-184.
    Compelled by recent public and politicized cases in which withdrawal of nutrition and hydration were at issue, this essay examines recent Church statements and argues that the distinction between private and public forms of human life is being lost. Effacing the distinction between the sphere of the home (oikos), where the maintenance of life (zoē) occurs, and the city (polis), where political and public life (bios) occurs, may have unforeseen and unwanted consequences. Through their well-intentioned efforts to preserve the sanctity (...)
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  13.  11
    Families, Dependencies, and the Moral Ground of Health Savings Accounts.J. P. Bishop - 2012 - Journal of Medicine and Philosophy 37 (6):513-525.
    Health Savings Accounts have been marginalized in the West. In Singapore, however, they are foundational to the financing of health care. In this brief essay, I shall begin to sketch a justification for Health Savings Accounts. The family has always been thought of as a mere prolegomena to the polis and to be primarily about securing the goods of material life: food, shelter, intimacy. I shall first explore the recent scientific literature on the communal nature of human thriving and follow (...)
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  14.  26
    Revisiting Foucault.J. P. Bishop - 2009 - Journal of Medicine and Philosophy 34 (4):323-327.
  15.  14
    False Gods and Facades of the Same: On the Distinctiveness of a Christian Bioethics.J. P. Bishop - 2014 - Christian Bioethics 20 (2):301-317.
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  16.  13
    Christian Morality in a Post-Christian Medical System.J. P. Bishop - 2014 - Christian Bioethics 20 (3):319-329.
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