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PubMed1997

Dhanwantari: the God of Hindu medicine.

The original conception of Ayurveda in its entirety is essentially linked to Dhanwantari who is considered as God of Hindu Medicine. Dhanwantari is considered a mythical deity born with ambrosia in one hand and Ayurveda on the other at the end of the churning of milk ocean. He reincarnated himself in the Chandra dynasty. He was born to King Dhanwa, learnt Ayurveda from Bharadwaja. His great grandson Divodasa was also known as Dhanwantari, but was specialised only in surgical branch of Ayurveda. Sushruta, is said to have learnt the art of science of surgery from Divodasa Dhanwantara.

History, Ancient↗
PubMed1990

Reviewing the reviewers: a survey of institutional ethics committees in Australia.

Completed questionnaires were received from 89 (88%) of the 101 Australian institutions identified as having an ethics committee which reviewed research on human subjects. The majority (75%) of committees complied with national requirements to include a layman, a laywoman, a minister of religion, a lawyer and a medical graduate with research experience in their membership. On average, the committees considered 41 research protocols in the year from mid 1987 to mid 1988. The proposed projects were from the medical sciences, including health services and epidemiology research (80% of projects), and the behavioural and social sciences (20% of projects). Less than half the committees monitored research projects in progress as a general practice. Most of the monitoring that was conducted was based on a report from the researcher on the progress of the study. Although monitoring, frequency of meetings, selection of committee members, member involvement in the review of their own protocols and provisions for expedited review gave cause for concern, most committees were found to follow the national guide-lines.

Australia↗
PubMed1988

Medical ethics and the Islamic tradition.

After tracing the main features of the foundational ethical perspectives and their relationship to the rise of medical practice in early Islam, the paper focuses on the development of the moral concept of adab. This concept served as an important tool in defining and shaping an ethical tradition based on the integration of the Hippocratic tradition into Muslim medicine and its underlying moral values. The existence of plural therapeutic systems and their moral and theological sources are also noted and an attempt is made to show how all of these diverse modes co-existed through most of the pre-modern history of medicine among Muslims. The paper ends by outlining the impact the European colonial and cultural encounter with the World of Islam had, in creating a duality in medical practice, education and institutions, thus limiting sustained and meaningful discourse between modern medical science and the ethical values of Islam.

Cultural Diversity↗
PubMed2000

Cultural sensitivity training in mental health: treatment of Orthodox Jewish psychiatric inpatients.

We describe some of the cultural/religious issues which arose in the treatment of major psychiatric disorders among Orthodox Jewish inpatients at SUNY Health Science Center's University Hospital (SUH) in Brooklyn, New York. The distinct ways in which cultural and religious factors impacted on presentation, therapeutic interventions, and transference-countertransference reactions are noted. Specific reference is made to the use of religion by patients and families as a means of defense, rationalization or power-brokering. Via case vignettes, we explore ways of distinguishing between culturally appropriate vs. maladaptive behaviors in the Orthodox population. Practical solutions are suggested for sensitive ways to surmount culture-based barriers to effective inpatient therapy in this group.

Adult↗
PubMed2005

The ethics and politics of stem cell research.

INTRODUCTION: Because of the many ocular diseases that may benefit from genetic alteration, ophthalmology will be embroiled in the controversy over the ethics of stem cell research. In preparation for a major academic symposium at the Washington University School of Medicine, the direct and indirect effects of political efforts to determine whether this research should be funded were explored. METHODS: A symposium was held at Washington University School of Medicine sponsored by the Barnes-Jewish Hospital Medical Staff Association to discuss the scientific basis of stem cell research. The forces arrayed on either side of the argument are presented as well as the political context in which they are being played out. RESULTS: Two kinds of effects are expected from this controversy: direct effects on current and proposed research efforts from both within and outside the academic milieu and indirect effects on research funding from state and federal sources influenced by the political process. CONCLUSION: This report serves to document the efforts of one scientific community to deal with a legislative initiative to criminalize stem cell research for both the scientist and the patient. The process and interim conclusions may be instructive for those involved in this endeavor to recognize the dynamics of the interaction between society and science when ethical issues influence how decisions are made.

Bioethical Issues↗
PubMed2005

Assisted reproductive practice: religious perspectives.

It is important to those who practise reproductive techniques to learn about different religious perspectives related to reproductive health problems. Religious groups are active in influencing the public regarding bioethical positions, and this is particularly evident with issues concerning procreation, abortion and infertility therapy. The Jewish attitude towards procreation is derived from the first commandment of God to Adam to 'Be fruitful and multiply'. Judaism allows the practice of all techniques of assisted reproduction when the oocyte and spermatozoon originate from the wife and husband respectively. The attitude toward reproductive practice varies among Christian groups. While assisted reproduction is not accepted by the Vatican, it may be practised by Protestant, Anglican and other denominations. According to traditional Christian views, beginning at conception, the embryo has moral status as a human being, and thus most assisted reproductive technologies are forbidden. According to Islam, the procedures of IVF and embryo transfer are acceptable, although they can be performed only for husband and wife. Developments in science and technology and corresponding clinical applications raise new religious questions, often without clear answers. The role of theology in bioethics is integral to clarify perceived attitudes toward these developments for different religious communities. This paper presents the attitude of monotheistic religions to therapeutic procedures, such as IVF-embryo transfer, spermatozoa, oocytes, embryo donation, cryopreservation of genetic material, surrogacy, posthumous reproduction, gender preselection, reproductive and therapeutic cloning.

Attitude↗
PubMed2000

Women's reproductive health: monotheistic religious perspectives.

It is important to those who practice reproduction techniques to learn about the different religious attitudes related to reproductive health problems. Religion exerts an influence on civil authorities in the field of reproduction such as prevention or procreation and in issues such as abortion and infertility therapy. The Jewish attitude towards reproduction can be learned from the fact that the first commandment of God to Adam was be fruitful and multiply. Judaism allows the practice of all techniques of assisted reproduction when the oocyte and sperm originate from the wife and husband, respectively. All Rabbinical rulings permit the use of contraception for medical indications. Economic difficulties and inconveniences of raising children are not indications for birth control practice. According to Judaism abortion on demand is forbidden but it may be performed if the mother's life is in danger. The attitude toward reproductive practice is different among the different divisions of Christianity. The practice of assisted reproduction is not accepted by the Vatican, however, it may be practiced by Protestant, Anglican and other Denomination's. According to the Roman Catholic doctrine the primary purpose of marriage is procreation. The contraceptive act destroys the potential of producing new life by sexual intercourse and violates the purpose of marriage and, therefore, is a sin against nature. The Christian tradition views the embryo as a human being since conception and, therefore, abortion is strictly forbidden. According to Islam, the procedure of IVF and ET is acceptable, however, it can be preformed only if it involves the husband and the wife. It allows contraception practice only under some circumstances and only in some special cases abortion can be preformed. Religion, being concerned with affairs that are regarded as extraordinary and as having unique importance in life, is an intrinsic aspect of the culture of all societies, religious groups, however, still exert influence on the civil authorities in issues of reproduction such as contraception, procreation, abortion, and infertility therapy. They have been active in pressing their bioethical positions on the public arena in pluralistic societies. Developments in science and technology in reproduction raise new religious questions that do not always have clear answers. The role of theology in bioethics is foremost to clarify for the different religious communities the perceived attitudes toward these developments. Therefore, it is important to those who practice reproduction techniques to learn about the different religious attitudes related to reproductive health problems.

Abortion, Induced↗
PubMed1988

Paranormal health claims.

Faith in paranormal cures has always been the last hope of many sufferers from chronic or incurable diseases. Magico-religious rituals of healing are still around, but some have been replaced by pseudo-scientific systems, thinly disguising old superstitions in new obscurantism, more appealing to the half-educated. In medical quackery, inventiveness seems to be limitless, and only the main paranormal healing systems can be reviewed here. The increasing popularity of 'alternative' healing indicates the extent of dissatisfaction with dehumanising aspects of modern, technological medicine and its preoccupation with curing the curable at the expense of caring for the incurable. This leaves the sufferers, and also healthy people labelled with non-existent diseases, bleeding prey for the sharks roving the seas of medical ignorance.

Acupuncture Therapy↗
PubMed1988

Giving life, giving death: ethical problems of high-technology medicine.

High-technology medicine, such as dialysis and transplantation is limited and nowhere can all potential beneficiaries receive it. Although very successful, high-technology medicine sometimes makes dying to a cruel spectacle and patients whose lives depend on a machine want to stop. The resulting ethical questions revolve around just distribution of life support - giving life, and withdrawal of life support in giving death. We investigated distributive justice of life-support by setting the number of patients accepted for dialysis in relation to those who died of renal failure and by setting the transplanted patients in relation to those waiting on chronic dialysis. In both Sweden and in the USA, and in both dialysis and transplantation, older patients received less treatment than younger ones. Seventy-year old people had less than 1/10 the chance of 20-40 year old of receiving dialysis and less than 1/30 chance of receiving a transplant. Women had between 70%-90% the chance of men of receiving dialysis and transplantation in both countries. Black people were more often dialyzed, but less often transplanted in the USA. Neither in Sweden, nor in the USA has distributive justice been achieved in dialysis and transplantation. Similar problems have been reported in other areas of high-technology medicine. We studied withdrawal, i.e. passive euthanasia, in chronic dialysis patients and found that 10% of all patients who begun dialysis died because it was stopped, although there was no medical or technical reason. Stopping caused 22% of all dialysis deaths. Half of those who died because dialysis was stopped, made the decision to stop treatment themselves. The other half was incompetent and families and physicians decided to discontinue treatment and let the patient die. The competent and incompetent patients were similar and the decisions seem to have been made on the same ground in both groups suggesting that families and physicians are appropriate surrogate decision-makers for incompetent patients. Home dialysis patients withdrew from dialysis, three times more often than center dialysis patients. The decision did not seem to harm the surviving relatives, but the relatives complained of poor physician communication. Old patients had shorter survival on dialysis, were more often excluded from, and stopped dialyses ten times more often than young patients. However, the ratio of mortality on dialysis compared to the mortality in the population at large was higher in young than in old patients and the self-reported quality of life of the old patients was particularly high.(ABSTRACT TRUNCATED AT 400 WORDS)

Adolescent↗