Buddhism &amp; Bioethics

Keown, Damien

doi:10.1007/978-1-349-23981-8

Cited by 159 publications

(41 citation statements)

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“…The subject has been little studied and there is little in the way of position papers by Buddhist groups or statements by authoritative teachers to guide the laity. [4][5][6] In general, in Asia, Buddhist monks avoid commenting on lay matters, particularly those involving reproduction, regarding them as inappropriate for celibate practitioners who have renounced worldly life. In the West, both Buddhist monks and lay Buddhists are more prepared to venture an opinion, but there is still very little in the way of informed comment.…”

Section: Professor Damien Keown Is Professor Of Buddhist Ethics At Gomentioning

confidence: 99%

Religious perspectives on embryo donation and research

et al. 2010

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The success of assisted reproductive technologies (ARTs) worldwide has led to an accumulation of frozen embryos that are surplus to the reproductive needs of those for whom they were created. In these situations, couples must decide whether to discard them or donate them for scientific research or for use by other infertile couples. While legislation and regulation may limit the decisions that couples make, their decisions are often shaped by their religious beliefs. Unfortunately, health professionals, scientists and policy-makers are often unaware of the way in which faith traditions view ART and decisions concerning the 'fate' of surplus embryos. In this paper scholars representing six major religious traditions provide a commentary on a hypothetical case concerning the donation or destruction of excess ART embryos. These commentaries provide a rich account of religious perspectives on the status of the human embryo and an insight into the relevance of faith to health and policy decisions, particularly in reproductive medicine, ART and embryo research.The increasing availability and utilization of assisted reproductive technologies (ARTs) has led to an accumulation of frozen embryos that are surplus or excess to the needs of those for whom they were created within fertility clinics worldwide. Couples who have succeeded in becoming parents and have no further desire to reproduce are then faced with a difficult choice about the use of their

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Section: Professor Damien Keown Is Professor Of Buddhist Ethics At Gomentioning

confidence: 99%

Religious perspectives on embryo donation and research

et al. 2010

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“…Similar links have been made between the revival of Asian traditions of medical ethics, culture and family values in Islam, Ayurveda, Confucianism, Taoism, Buddhism, Zen and Shinto, stressing the harmony between man and nature, and a community life that is in symbiosis with the environment [e.g. [48]. The concept of 'community' here is problematic as it could refer equally to the world community, the national community, a local community, or a community of ethnic groups, and so on.…”

Section: Approaches To the Bioethics Of Pgt In Asian Communitiesmentioning

confidence: 86%

Social-science Perspectives on Bioethics: Predictive Genetic Testing (PGT) in Asia

Sleeboom-Faulkner

2007

Bioethical Inquiry

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In this essay, I indicate how social-science approaches can throw light on predictive genetic testing (PGT) in various societal contexts. In the first section, I discuss definitions of various forms of PGT, and point out their inherent ambiguity and inappropriateness when taken out of an ideal-typical context. In section two, I argue further that an ethics approach proceeding from the point of view of the abstract individual in a given society should be supplemented by an approach that regards bioethics as inherently ambiguous, contested, changeable and context-dependent. In the last section, I place these bioethical discussions of PGT in the context of Asian communities. Here, a critical view of what constitutes a community and culture proves necessary to understand the role of bioethical debates and the empirical manifestations of PGT in Asian societies. A discussion of the concepts of family and kinship in relation to PGT indicates that any bioethical analysis has to take into account that bioethical values are not just reflections of a cultural community, but embody both bioethical ideals and prevalent political rhetoric which is exhibited, propagated and manipulated by individuals and collectives for a variety of purposes. I end by summarising the contributions that social science could make to the understanding of the bioethics of PGT.

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“…These publications range from general descriptions of bioethics in the region [3][4][5][6] to more focused descriptions of bioethics in specific Asian countries, such as India [7], China [8,9], Japan [10][11][12] and Philippines [13]. They also include perspectives on bioethics from indigenous Asian cultural traditions such as Buddhism and Confucianism [14,15], and discussions of particular bioethical issues such as consent [16], abortion [17][18][19][20] and human cloning [21].…”

Section: The Unique Features Of Bioethics In Asiamentioning

confidence: 99%