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At least 667 records · Page 37Linked to original sources
PubMed1987

Ensoulment and IVF embryos.

This paper examines the metaphysical question of 'ensoulment' in relation to the theory, put forward in an earlier paper, that human life begins when the newly formed body organs and systems of the embryo begin to function as an organised whole, at which stage there is evidence of a change of nature. Although Roman Catholic theology teaches that a human being is a union of physical body and spiritual soul, it is incorrect to interpret this in a dualistic sense. The meaning of 'soul' is considered and the conclusion reached that although both in the religious context and apart from it abortion is difficult to justify at any stage after conception, it does not follow that the use of 'spare' In Vitro Fertilisation (IVF) embryos should be rejected. If 'ensoulment' does not occur until the new organism functions as a whole then a decision not to make use of IVF embryos for medical purposes would be a heavy responsibility and not a 'safe' way out.

Beginning of Human Life↗
PubMed1983

The religious foundations of health care: a conceptual approach.

The relationship of religion and health is often misunderstood owing to a tendency to concentrate on the medical model and to ignore the wider context of heath care. A conceptual--as opposed to a historical--examination of this context reveals nine central religious ideas or categories which provide an ethical foundation and heritage for medical practice and health care delivery. These include doctrines of creation; dominion or stewardship; freedom and responsibility; human dignity or sanctity of life; love or compassion; covenant; justice; vocation; and finitude. A discussion of the complementarity of religion and medicine is necessary and should proceed from these shared values and common concerns.

Delivery of Health Care↗
PubMed1989

The five cosmic elements as depicted in Indian and Chinese cosmologies.

Indian and Chinese cosmologies are compared, each containing five cosmic elements. The Indian elements are Akasha, Air Fire, Water, and Earth. Akasha connotes Creative energy. As depicted it is substituted by reproduction projected as creation. Hence the male and female generative organs as Lingam-Yoni, already recognized in Hinduism as symbolizing the source of creative energy, have been depicted as such. The other four elements represent creation proper. In Chinese cosmology the full term is "Yin-Yang Wu-Hshing." Wu-Hshing signifies Five=Cosmic elements and these are Wood, Fire, Water, Earth, and Metal. They are taken from Iran. Since there is no element to represent creative energy this is expressed by the term Yin-Yang, or Black and White in lieu of male-female or Lingam-Yoni of Indian cosmology. The organs of reproduction have been projected as the opposites that generate creative energy. Virtually Yin-Yang=Lingam-Yoni=Creative energy generators.

Art↗
PubMed2003

Paracelsianism and the orthodox lutheran rejection of vital philosophy in early seventeenth-century Denmark.

Paracelsian medicine and natural philosophy was formed during the Radical Reformation and incorporated metaphysical propositions that were incompatible with the Lutheran confession as codified in the Confessio Augustana and elaborated in the ultra-orthodox Formula of Concord. Although Paracelsian ideas and practices were endorsed by important philosophers and physicians in late-sixteenth century Denmark without raising serious alarm, the imposition of strict Lutheran orthodoxy in the Danish Church and a concomitant resurgence of Aristotelian philosophy drew attention to the religious heterodoxies inherent in Paracelsianism. Unacceptable theological and religious propositions, which reached Denmark in Rosicrucian texts and were implicit in certain medical and philosophical treatises, were in many cases inseparable from core Paracelsian concepts, with the result that Danish academic philosophers, physicians, and theologians rejected Paracelsian ideas except where they could be accommodated to acceptable Galenic and Aristotelian interpretations. When this was done, such ideas are arguably no longer Paracelsian in any meaningful way.

Denmark↗
PubMed1975

The lure of magic thinking.

The development of the thinking processes from childhood to maturity is analyzed and three stages are distinguished: the magic omnipotent stage of the preschool child, the development of the realistic ego, and the future-directed value-building superego. The role of the lure to return to the magic thinking in our culture is described.

Age Factors↗