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At least 721 records · Page 40Linked to original sources
PubMed1990

The blood transfusion taboo of Jehovah's Witnesses: origin, development and function of a controversial doctrine.

Jehovah's Witnesses are not allowed to accept a blood transfusion. According to the Watch Tower Bible and Tract Society this therapy is a transgression of divine precepts. Additionally, in the judgement of the believers, secular proof is abundant these days; to them AIDS is a powerful justification to abstain from blood. Founded on the work of the anthropologist Mary Douglas, it is argued that the rejection of this medical therapy is based on perceptions of pollution and purity inherent in the Watch Tower Society's ideological concept of anti-worldliness. Rooted in the movement's pre-war opposition to vaccination the implementation of the taboo was triggered by the prevailing social-political climate surrounding the Society during the Second World War, resulting in this intriguing and controversial religious proscription. For the community of Jehovah's Witnesses the blood transfusion taboo still functions as a significant mechanism of sectarian boundary maintenance.

Acquired Immunodeficiency Syndrome↗
PubMed1991

Assisted suicide: an evaluation.

Physician-assisted suicide is a form of euthanasia. As such, it is contrary to one's ethical responsibility to self, community, and God. Religious tradition, medical tradition, and modern psychology attest that physician-assisted suicide does not solve any human problem.

Catholicism↗
PubMed1992

Pain relief: the perspective of Catholic tradition.

Efforts to study patient care from the perspective of Catholic ethics date back four centuries. In the course of this history, a prominent issue has always been management of pain and the efforts to avoid pain. Thus, Catholic theologians were concerned about the effects of pain medication upon the psychic function and considered whether or not hastening death for suffering people was allowed and the ethical norms for using opioids to remove pain when death is imminent. Moreover, the issue of "overmedication" for difficult or elderly patients has been a concern. The President's Commission on Ethics in Medicine and Human Research has utilized many of the principles developed by Catholic theologians when considering the matter of pain relief for dying persons.

Attitude to Death↗
PubMed2004

Jehovah's witnesses, blood transfusions and transplantations.

The firm refusal of blood transfusion treatment by Jehovah's Witnesses has always caused some discomfort to physicians. Two fundamental principles contained in the constitution of our own and other democratic countries specifically dictate that human rights are to be respected. No one may be forced to undergo any particular health treatment, save under the provisions of the law. These principles have led doctors and lawyers to address this difficult patient-doctor issue decisively. On the one hand, a vast jurisprudence has been accumulated, which, although not resolving all the questions regarding the issue, has provided valuable guidelines, elaborated to support physicians in their treatment of patients who refuse homologous blood. On the other hand, wide-ranging research has been undertaken to find therapeutic and surgical methods that make it possible to treat patients without recourse to blood transfusions. Paradoxically, the dilemma presented to doctors by Jehovah's Witnesses has led to new knowledge regarding "the good use of blood," the advantages of which have been experienced also by non-Witnesses. In this article, we briefly consider the roots of Jehovah's Witness beliefs and the principles that lie behind their refusal of blood. Furthermore, we consider which treatments may be accepted, and which are invariably refused. Last, we examine the progress of current scientific research into alternative methodologies and the position of Jehovah's Witnesses when a transfusion is not an option, but a necessity.

Blood Transfusion↗
PubMed2004

Brain death: recent ethical and religious considerations in Iran.

The Islamic Republic of Iran has a long history of medicine. The principles derived from core Islamic teachings provide a comprehensive moral, ethical, and legal framework for the practice of medicine. The issue of brain death has significant impact on the procurement of organs from cadavers. It is a major subject of debate and interest to bioscientists, legal experts, religious scholars, and the general public. Laws related to the ethical and legal aspects of cadaver organ donation from the brain dead have not been defined in many Muslim countries. This report presents recent advances in Iranian law with regard to the ethics of organ transplantation and the definition of brain death.

Brain Death↗
PubMed2004

Islamic perspective on human cloning and stem cell research.

Recent advances in the field of cloning and stem cell research have introduced new hope for treatment of serious diseases. But this promise has been accompanied by enormous questions. Currently, cloning is a matter of public discussion. It is rare that a field of science causes debate and challenge not only among scientists but also among ethicists, religious scholars, governments, and politicians. One important concern is religious arguments. Various religions have different attitudes toward the morality of these subjects; even within a particular religious tradition there is a diversity of opinions. The following article briefly reviews Islamic perspectives about reproductive/therapeutic cloning and stem cell research. The majority of Muslim jurists distinguish between reproductive and therapeutic cloning. The moral status of the human embryo, the most sensitive and disputed point in this debate, is also discussed according to Holy Quran teachings.

Cloning, Organism↗
PubMed2004

Some sociocultural aspects of cadaver organ donation: recent rulings from Iran.

Cultural and social factors strongly influence cadaveric organ donation and removal. In Muslim countries such as Iran, there is general public resistance to removal of organs despite clear rulings from religious leaders. Recently, some religious authorities have waived family permission and allowed cadaver organ removal even if the deceased person had not made a declaration for organ donation. Scholars have also exempted physicians from paying a legal penalty for removing organs in such cases. Cadaver organ donation is also allowed if the deceased person has made a declaration that money obtained from the recipient be spent to pay his debts or for public welfare and that the organ be used to save a life. There is no restriction on organ donation between people of different religions in normal circumstances. We conclude that these rulings should positively influence present sociocultural cadaver organ donation trends in Iran.

Cadaver↗
PubMed2000

The scope and limits of conscientious objection.

Principles of religious freedom protect physicians, nurses and others who refuse participation in medical procedures to which they hold conscientious objections. However, they cannot decline participation in procedures to save life or continuing health. Physicians who refuse to perform procedures on religious grounds must refer their patients to non-objecting practitioners. When physicians refuse to accept applicants as patients for procedures to which they object, governmental healthcare administrators must ensure that non-objecting providers are reasonably accessible. Nurses' conscientious objections to participate directly in procedures they find religiously offensive should be accommodated, but nurses cannot object to giving patients indirect aid. Medical and nursing students cannot object to be educated about procedures in which they would not participate, but may object to having to perform them under supervision. Hospitals cannot usually claim an institutional conscientious objection, nor discriminate against potential staff applicants who would not object to participation in particular procedures.

Abortion, Legal↗
PubMed2001

Assisted reproduction developments in the Islamic world.

A November 2000 workshop organized by the International Islamic Center for Population Studies and Research, Al-Azhar University, Cairo, considered use of assisted reproduction technologies (ART) in the Islamic world. The workshop reinforced a 1997 recommendation that a Standing Committee for Shari'a Medical Ethics be constituted to monitor and assess developments in ART practice. Among issues the workshop addressed were equitable access to services for infertile couples of modest means, and regulation of standards of equipment and personnel that ART centers should satisfy to gain approval to offer services. Acceptable uses of preimplantation genetic diagnosis were proposed, and follicular maturation research in animals, including in vitro maturation and in vitro growth of oocytes, was encouraged, leading to human applications. Embryo implantation following a husband's death, induced postmenopausal pregnancy, uterine transplantation and gene therapy were addressed and human reproductive cloning condemned, but cloning human embryos for stem cell research was considered acceptable.

Animals↗