In the development and acceptance of Article 12 of the Universal Declaration of Bioethics and Human Rights, the United Nations Education, Science and Cultural Organization did not involve the Protestant faith tradition in the consultation process. This brings the universality as well as the acceptability of the Declaration and its principles into question. In order to address this issue, it is necessary to involve the Protestant tradition in the discourse by presenting own reasons that support the universal principles in the (...) Declaration. This discourse has shown that respect for cultural diversity, pluralism and the priority of universal shared values can be grounded from a Trinitarian perspective; therefore, the appeal of the Declaration to consider this principle seriously in the field of bioethics can be supported by the Protestant religious tradition. (shrink)

The South African government announced the much-discussed stay-at-home order between March 27 and April 30, 2020, during what was known as lockdown level 5, which meant that citizens were not allowed to leave their homes. The objective of this study is to assess the stay-at-home order against the global principles of the UDBHR. It is deducible that, in reference to the UDBHR, the government possessed the right to curtail individual liberty, thereby not infringing on Article 5 of the UDBHR and (...) therefore, in this context, passes the test of the UDBHR. However, it remains uncertain at present whether the limitation of freedom imposed by the South African stay-at-home order was successful in controlling the spread of COVID-19 and protecting individuals from harm. Initial investigations also indicate that individuals who are particularly vulnerable may not have received equitable treatment in accordance with the principle outlined in Article 10, therefore, it can be cautiously and modestly argued that the stay-at-home order does not withstand scrutiny when assessed against the UDBHR. Given the continued discussion about the efficacy of limiting freedom to control the spread of COVID-19, and the growing conviction that the advancement of justice is being called into question, the notion of least restriction ought to be considered seriously. Ten Have (2022) is correct in asserting that global bioethics should also seriously consider other principles beyond an almost exclusive focus on limiting individual freedom. The preliminary conclusion is that the potential implementation of the stay-at-home order in the future must be seriously reconsidered. (shrink)

Religion and global bioethics: Religious global bioethics as a precursor to a universal bioethics. From a general public perspective, this article presumes that there is such a thing as a universal ethics; however this assumption does not decrease the challenges with regard to a ‘global ethics’ and ‘bioethics’. The article discusses the views on global religious bioethics that were formulated in 1999. The article further considers these formulations as the forerunner of UNESCO’s perspective on universal bioethics accepted in 2005. The (...) article aims to argue that a global value system will enhance hope of peace and justice in today’s global world. It argues that the absence of shared ethics will reinforce conflict between civilisations and worsen injustice. (shrink)

In 2005, the Universal Declaration on Bioethics and Human Rights by the United Nations Educational, Scientific and Cultural Organization was accepted unanimously by the world community, consisting of 191 member nations, which means that the declaration is currently the first and only bioethical text to which the entire world has committed itself. It must be borne in mind, though, that this document, particularly Article 7 of the UDBHR, is not of religious origin and must therefore be evaluated from a Christian (...) point of view. This article strives to ground the ethical and human-rights issue of substitute consent from a Reformed perspective. The grounding is performed in light of the creation and salvation perspectives. (shrink)

Catalog of the collection of the Madamkhand Museum of Art, named after the wife of Batzhargalyn Batbai︠a︡r, businessman and member of the Mongolian Khural.

BackgroundAs moral case deliberations (MCDs) have increasingly been implemented in health care institutions as a form of ethics support, it is relevant to know whether and how MCDs actually contribute to positive changes in care. Insight is needed on what actually happens in daily care practice following MCD sessions. This study aimed at investigating the impact of MCD and exploring how ‘impact of MCD’ should be conceptualized for future research.MethodsA multiple-case study was conducted in a care organization for people with (...) intellectual disabilities and/or acquired brain injury, by observing MCD sessions as ‘cases’, followed by interviews with health care professionals concerning the follow-up to these cases, and a focus group with involved MCD facilitators. A conceptual scheme concerning the possible impact formed the basis for analysis: (1) individual moral awareness; (2) the actions of health care professionals; (3) collaboration among health care professionals; (4) the concrete situation of the client; (5) the client’s quality of care and life; (6) the organizational and policy level.ResultsAccording to interviewees, their moral awareness and their collaboration, both among colleagues and with clients’ relatives, improved after MCD. Perceived impact on client situation, quality of care/life and the organizational level varied among interviewees or was difficult to define or link to MCD. Three aspects were added to the conceptual scheme concerning the impact of MCD: (a) preparations and expectations prior to the MCD session; (b) a translational step between the conclusions of the MCD session and practical events in the following period, and (c) collaboration with clients’ relatives. A negative impact of MCD was also found on misunderstandings among participants and disappointment about lack of follow-up.ConclusionsConcretizing and conceptualizing the ‘impact’ of MCD is complicated as many factors play a role either before or during the transition from MCD to practice. It is important to consider ‘impact’ in a broad sense and to relate it to the goals and context of the MCD in question. Future studies in this field should pay additional attention to the preparations, content and process involved in ethics support, including clients’ and relatives’ experiences. (shrink)

jild-i 1. Āzādī va marzʹhāyash -- jild-i 2. Istiqlāl (farhangī).

Ṣadr, Muḥammad Bāqir; Islamic philosophy; 20th century.

What is the identity of the best regime in Aristotle's Politics? Although there are a few references to the best regime in Book III, the obvious answer is the regime discussed in Books VII and VIII. Aristotle calls it the best regime on numerous occasions and discusses it at great length. Yet, this is not the complete answer. In Book IV Aristotle makes certain curious remarks on the best regime that, on examination, do not fit the best regime of Books (...) VII and VIII. They lead, instead, to the discovery of a systematic, though quiet, teaching on a very different best regime in Book III. The Politics actually contains a complicated yet coherent teaching on two best regimes. Grasping this teaching is key to arriving at a proper understanding of the distinctive character of Aristotle's political thought. (shrink)

В книге продолжается обсуждение тем, представленных в труде "Психология нравственности", изданном в 2010 году. Авторы обсуждают пути решения проблем и преодоления переживаемого нашим обществом глубокого нравственного кризиса.

Let the individuals of a population be divided into two groups with different personal habits. The core group is associated with health risk behaviors; the non-core group avoids unhealthy activities. Assume that the infected individuals of the core group can spread a contagious disease to the whole population. Also, assume that cure does not confer immunity. Here, an epidemiological model written as a set of ordinary differential equations is proposed to investigate the infection propagation in this population. In the model, (...) migrations between these two groups are allowed; however, the transitions from the non-core group into the core group prevail. These migrations can be either spontaneous or stimulated by social pressure. It is analytically shown that, in the scenario of spontaneous migration, the disease is either naturally eradicated or chronically persists at a constant level. In the scenario of stimulated migration, in addition to eradication and constant persistence, self-sustained oscillations in the number of sick individuals can also be found. These analytical results are illustrated by numerical simulations and discussed from a public health perspective. (shrink)