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Thomas Willis and the background to Cerebri Anatome.
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The use and abuse of human tissue: an analysis of the ethical issues raised by the proposed Human Tissue Act.
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To be, or not to be more scientific? That is the question: yes, absolutely, but....
I use a systems theory approach to address the question of whether or not to become more scientific in our professions of pastoral education and chaplaincy. While acknowledging and discussing the many tensions and issues raised by this important question, I provide a rationale for why we must become more scientific. I reflect on the cost of both becoming more scientific and not becoming more scientific in our professions.
Chaplaincy is becoming more "scientific." What's the problem?
I argue that chaplaincy does not need to be afraid of research because it is already becoming more scientific. In so doing, it has not lost its soul or identity. It can use research results appropriately to promote the care that is at the heart of its identity.
Clinical pastoral education and the value of empirical research: examples from Australian and New Zealand datum.
This article argues in favor of clinical pastoral education programs incorporating research methods as part of a standard neo-curriculum for the 21st Century. It suggests that the benefits of such a curriculum would be useful in scientifically validating and evaluating pastoral care practice at a 'micro,' 'meso' and 'macro' level. This argument is supported with the presentation of Australian and New Zealand descriptive statistical datum exploring the involvement of chaplains in patient bioethical decisions, staff bioethical decision-making and the involvement of chaplains on hospital institutional research ethics committees.
Health care chaplaincy as a research-informed profession: how we get there.
Health care chaplaincy should become a research-informed profession in the next ten years. This article describes my rationale for this statement and outlines a plan for accomplishing it. This means that all professional health care chaplains will value the contributions that research can make to their ministry and some chaplains will be engaged in research that informs the profession. Becoming a research-informed profession does not mean losing our emphasis on compassion, faith, presence, self-awareness, or any of the other rich resources of our tradition. It does mean supplementing those resources with the information research provides. I conclude that the question that professional health care chaplains face is not whether to become a research-informed profession, but how to get there.
Chaplain yes and chaplain no: both are correct; neither is true.
This article supports chaplain investment in research activities. These activities should be guided by recognition of the complexity of human experience, integrative theologies and philosophies, and systemic consciousness.
Language and tools for professional accountability.
The article considers the issues raised by Chaplain Yes and Chaplain No earlier in this volume. They are considered in the framework of the distinctive dimensions of a profession. I contend that chaplaincy could be served by internal discussions of specialized skills and goals it wants to claim in the professional sphere, and that scientific tools could be used to evaluate, refine, and communicate those skills and goals. Possibilities include benchmarks, outcomes research, and inclusion of "consumers" in research designs. I argue that distinctive core skills and competencies of chaplaincy lie in affective, intuitive, and symbolic domains more than scientific domains, but that chaplaincy can benefit from strategic utilization of tools moore native to other disciplines. I caution against reductionism from either domain, while arguing for vigorous dialogue.
In the world but not of the world: going beyond a dilemma.
Is the issue addressed in this volume a question like "What time is it?" or a quest-ion like "What is time?" I argue that it is a quest-ion that requires professional chaplaincy to quest for an answer although it will always have blurred edges that lack succinctness, clarity, and certainty. The challenge posed by the quest-ion means that we must transform the dilemma into a higher synthesis that respects the qualitative aspects inherent in the profession.
Chaplain no: should clinical pastoral education and professional chaplaincy become more scientific in response to health care reform?
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Chaplain yes: should clinical pastoral education and professional chaplaincy become more scientific in response to health care reform?
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Attention to the scientific benefits of pastoral care is a blessing and a curse.
The art of pastoral care may be difficult to describe but we know that the ability to measure and describe the process of becoming a clinically trained, professional pastoral care provider is possible. Within the Association for Clinical Pastoral Education we have developed standards that spell out the competencies needed to complete the desired skill outcomes. Instead of diluting the meaning of pastoral care, this movement has strengthened the training, at least for many supervisors, students and seminaries. I argue that being able to understand with more precision what we do and how we do it could only enhance the practice of our art and the understanding by others of what that art might look like.
Natural law Judaism? The genesis of bioethics in Hans Jonas, Leo Strauss, and Leon Kass.
Leon Kass is much misunderstood. He is not simply a Republican ideologue who tailored his ideas to break out of the ivory tower and into the halls of power. Nor does he look simply to use human nature as a moral guide. When the full range of his writings is considered and set in the tradition of his teachers, Hans Jonas and Leo Strauss, what emerges is a natural law position colored by religious revelation.
Bioethics and cloning, part II.
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Revisiting the definition of homo sapiens.
Research in genomics, human cloning, and transgenic technology has challenged bioethicists and scientists to rethink the definition of human beings as a species. For example, should the definition incorporate a genetic criterion and how does the capacity to genetically engineer human beings affect the definition of our species? In considering these contemporary bioethical dilemmas, we revisit an ancient source, the Talmud, and highlight how it provides specific biological, cultural, and genetic criteria to define the human species.
Human embryonic stem cell research: an intercultural perspective.
In 1998, researchers discovered that embryonic stem cells could be derived from early human embryos. This discovery has raised a series of ethical and public-policy questions that are now being confronted by multiple international organizations, nations, cultures, and religious traditions. This essay surveys policies for human embryonic stem cell research in four regions of the world, reports on the recent debate at the United Nations about one type of such research, and reviews the positions that various religious traditions have adopted regarding this novel type of research. In several instances the religious traditions seem to have influenced the public-policy debates.