Moral Discourse About Medicine: A Variety of Forms

Gustafson, James M.

doi:10.1093/jmp/15.2.125

Cited by 32 publications

(11 citation statements)

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“…Dramatic rehearsal is similar to what Gustafson (1990) once termed the "prophetic discourse" in ethics. 13 Gustafson distinguishes two varieties: the apocalyptic and the utopian.…”

Section: Dramatic Rehearsalmentioning

confidence: 90%

Ethics in Technological Culture: A Programmatic Proposal for a Pragmatist Approach

Keulartz

Schermer

Korthals

et al. 2004

Science, Technology, & Human Values

140

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Neither traditional philosophy nor current applied ethics seem able to cope adequately with the highly dynamic character of our modern technological culture. This is because they have insufficient insight into the moral significance of technological artifacts and systems. Here, much can be learned from recent science and technology studies (STS). They have opened up the black box of technological developments and have revealed the intimate intertwinement of technology and society in minute detail. However, while applied ethics is characterized by a certain "technology blindness," the most influential approaches within STS show a "normative deficit" and display on agnostic or even antagonistic attitude toward ethics. To repair the blind spots of both applied ethics and STS, the authors sketch the contours of a pragmatist approach. They will explore the tasks and tools of a pragmatist ethics and pay special attention to the exploration of future worlds disclosed and shaped by technology and the management of deep value conflicts inherent in a pluralistic society.

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“…Dramatic rehearsal is similar to what Gustafson (1990) once termed the "prophetic discourse" in ethics. 13 Gustafson distinguishes two varieties: the apocalyptic and the utopian.…”

Section: Dramatic Rehearsalmentioning

confidence: 90%

Ethics in Technological Culture: A Programmatic Proposal for a Pragmatist Approach

Keulartz

Schermer

Korthals

et al. 2004

Science, Technology, & Human Values

140

View full text Add to dashboard Cite

show abstract

“…Bioethics, as first described by Beauchamp and Childress (1989), involved the application of four basic principles: autonomy, beneficence, nonmaleficence and justice. Thus, bioethics was ‘the framing of problems and solutions by a relatively small set of concepts: rights, duties, obligations, competence, and justice’ (Gustafson 1990, p. 127). Fry (1989) drew a distinction between nursing and medical ethics, suggesting that…”

Section: Introductionmentioning

confidence: 99%

Doctors’ and nurses’ perceptions of ethical problems in end‐of‐life decisions

Oberle

Hughes

2001

Journal of Advanced Nursing

298

246

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It was concluded that observed differences between doctors and nurses were a function of the professional role played by each rather than differences in ethical reasoning or moral motivation. Although this was a small qualitative study on one institution, and may not be generalizable, results suggest that doctors and nurses need to engage in moral discourse to understand and support the ethical burden carried by the other. Administrators should provide opportunities for discourse to help staff reduce moral distress and generate creative strategies for dealing with this.

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“…To be sure, this amplification is necessary and welcome, but something of the power religions claim is lost when religious leaders mistake conforming to existing global health practices for the more difficult task of articulating and enacting theo-ethical commitments capable of transforming the practices, themselves. To borrow from Christian ethicist James Gustafson's analysis of the varieties of forms of moral discourse in medicine, global health policy, and practices that fail to account for ethical critiques, including theo-ethical critiques, -easily degenerate into satisfaction with the merely possible, with assumed values and procedures, with the domination of the economic or institutional considerations.‖ 47 Religious entities -or, better, the -right‖ religious entitieshave been invited to the global health table, but it remains unclear whether they sit at the table as equals or as subordinates. The evidence offered above suggests that the movement toward religion as an ally in the response to HIV is taking place largely on terms set by the secular global health community.…”

Section: Religious Health Assets: a Critical Appreciationmentioning

confidence: 99%

Global Health after Pentecost: Toward Theological Reflection as a Religious Health Asset

Braley

2014

han-j-cjgh

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This article examines the recent turn on the part of global health leaders to Christian communities as allies in the response to the HIV pandemic. A cursory survey of this turn highlights how global health leaders have used the language of religious health assets to revalue the activities of faith-based organizations, including Christian churches. In this way, religious health assetstangible and intangiblebecome valuable if they can be rendered intelligible and appreciated using the existing lexicon and logic of global health. As a result, the primary activity of religious entities in partnerships with global health institutions is limited to conforming their practices to the best practices of HIV programs. But a closer examination of this revaluation reveals how it obscures a distinctive dimension of Christian participation, namely, critical theological reflection.The current turn to religion as a global health ally presents an opportunity to reimagine the spaces in which complex social phenomena are described, interpreted, and responded to. Christians live into the role of co-participants in these spaces when they seek to develop a greater competence for engaging the complex arena of global health policy and programming. This competence emerges from demonstrating understanding of the empirical context in which global health is carried out as well as showing in an imaginative and compelling manner how the theological resources from their own tradition illumine the patterns and processes of human suffering.We have a unique presence and reach within communities. We have unique structures and programmes that are already in place. We are available. We are reliable. And we are sustainable. We were there long before AIDS came and we will still be there when AIDS goes away.

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Moral Discourse About Medicine: A Variety of Forms

Cited by 32 publications

References 0 publications

Ethics in Technological Culture: A Programmatic Proposal for a Pragmatist Approach

Ethics in Technological Culture: A Programmatic Proposal for a Pragmatist Approach

Doctors’ and nurses’ perceptions of ethical problems in end‐of‐life decisions

Global Health after Pentecost: Toward Theological Reflection as a Religious Health Asset

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