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At least 235 records · Page 13Linked to original sources
PubMed1998

The Ninth Circuit Court's treatment of the history of suicide by Ancient Jews and Christians in Compassion in Dying v. State of Washington: historical naivete or special pleading?

In this article, Prof. Darrel Amundsen critiques Judge Reinhardt's comments regarding "Historical Attitudes Toward Suicide" in his Compassion in Dying opinion. Amundsen demonstrates that the court's characterization of ancient Jewish and Christian practices is inaccurate and misleading because it fails to acknowledge the complexities of the moral issue of suicide. Amundsen discusses martyrdom, suicide in general, suicide by the ill, and euthanasia in ancient Judaism. In contrast to the court's commentary, Amundsen demonstrates that regard for human life is a central feature of Jewish ethical monotheism. Furthermore, the author challenges the court's conclusions about early Christianity, and explains why its treatment of the issue of suicide in early Christianity is misleading and inaccurate. Amundsen's discussion of early Christianity includes suicide, martyrdom, and especially the Augustinian teaching on suicide. He concludes that the court's treatment of the issue of suicide in early Christianity is so historically and conceptually muddled as to be fundamentally inaccurate.

Bible↗
PubMed1998

Islamic jurisprudence and the end of human life.

Death is an inevitable reality but the causes leading to death may vary from individual to individual. In the past, death was considered to be a simple and straightforward phenomenon. The general practitioner would issue the death certificate once he was convinced that there was cessation or absence of spontaneous life in the patient. This meant that the patient had stopped breathing, his heart had stopped beating, there was unresponsiveness, his body had turned cold and finally rigor mortis had set in. With the successful accomplishment of heart transplants, it became obvious that a process of rethinking on how death could be determined had to be instituted. Cessation of heartbeat is no longer considered evidence of death since the heart is now able to be substituted with that of a just-deceased donor or with that of a baboon or even with a mechanical one. Moreover, modern biomedical innovations like the resuscitator and cardiac pacemaker have made it imperative to establish a set of criteria by which the moment of death could be identified. Diagnosis of brainstem death is relevant to the issue of retrieving viable vital organs, i.e. heart, lung, liver and kidney, for transplantation purposes. The Holy Qur'an emphasizes the universality of death and from its teachings one gathers that the moment of death would be at the time when the soul is separated from the body. However, one has to concede that the Qur'an does not in any way tell us anything about the nature of the soul nor of its location in the human body, hence the dilemma of Muslims insofar as brain death is concerned. In this paper, an attempt is made to analyse the deliberations of the classical and contemporary Muslim scholars on the end of human life with the aim of determining whether brain stem death could in effect be regarded by Muslims as the end of human life and if not why?

Brain Death↗
PubMed1997

James P. Henry. Revisited in reference to his Instincts, Archetypes, and Symbols: an approach to the physiology of religious experience.

In his Instincts, Archetypes, and Symbols James P. Henry places physiological aspects of religious experience in the context of cultural anthropology and religious philosophy. His approach is Jungian. Of major concern is the liberation of the human mind from privatizations of goodness (privatio boni). Henry characterizes optimal natural conditions for a healthy psyche substantiated by physiological research.

Humans↗
PubMed2006

The impact of Roman Catholic moral theology on end-of-life care under the Texas Advance Directives Act.

This essay reviews the Roman Catholic moral tradition surrounding treatments at the end of life together with the challenges presented to that tradition by the Texas Advance Directives Act. The impact on Catholic health care facilities and physicians, and the way in which the moral tradition should be applied under this statute, particularly with reference to the provision dealing with conflicts over end-of-life treatments, will be critically assessed. I will argue, based on the traditional treatment of end-of-life issues, that Catholic physicians and institutions should appeal to the conflict resolution process of the Advance Directives Act only under a limited number of circumstances. The implications, under the Texas statute, of varied interpretations of Pope John Paul II's recent allocution on artificial feeding and hydration in the persistent vegetative state will also be considered.

Advance Directives↗
PubMed1992

Practical approach to investigative ethics and religious objections to the autopsy.

The application of investigative ethics to religious objections to the autopsy is essential for harmony in achieving the mission of medical legal death investigations. In Florida, an ethical advisory committee composed of religious, ethics, legal, and medical leaders established a unified statement for the practice of discretionary judgment and liaison with clergy. Our approach to religious objections to the autopsy as well as illustrative cases will be discussed.

Adult↗