Medicine's changing economics have already fundamentally, permanently altered the relationship between physician and patient, E. Haavi Morreim argues. Physicians must weigh a patient's interests against the legitimate, competing claims of other patients, of payers, of society as a whole, and sometimes even of the physician himself.
Focusing on actual situations in the clinical setting, Morreim explores the complex moral problems that current economic realities pose for the practicing physician. She redefines the moral obligations of both physicians and patients, traces the specific effects of these redefined obligations on clinical practice, and explores the implications for patients as individuals and for national health policy. Although the book focuses on health care in the United States, physicians everywhere are likely to face many of the same basic issues of clinical ethics, because every system of health care financing and distribution today is constrained by finite resources.
People who helped exterminate Jews during the shoah (Hebrew for "holocaust") often claimed that they only did what was expected of them. Intrigued by hearing the same response from individuals who rescued Jews, David R. Blumenthal proposes that the notion of ordinariness used to characterize Nazi evil is equally applicable to goodness. In this provocative book, Blumenthal develops a new theory of human behavior that identifies the social and psychological factors that foster both good and evil behavior.
Drawing on lessons primarily from the shoah but also from well-known obedience and altruism experiments, My Lai, and the civil rights movement, Blumenthal deftly interweaves insights from psychology, history, and social theory to create a new way of looking at human behavior. Blumenthal identifies the factors — social hierarchy, education, and childhood discipline — that shape both good and evil attitudes and actions.
Considering how our religious and educational institutions might do a better job of encouraging goodness and discouraging evil, he then makes specific recommendations for cultivating goodness in people, stressing the importance of the social context of education. He reinforces his ideas through stories, teachings, and case histories from the Jewish tradition that convey important lessons in resistance and goodness.
Appendices include the ethical code of the Israel Defense Forces, material on non-violence from the Martin Luther King, Jr., Center, a suggested syllabus for a Jewish elementary school, and a list of prosocial sources on the Web, as well as a complete bibliography.
If people can commit acts of evil without thinking, why can’t even more commit acts of kindness? Writing with power and insight, Blumenthal shows readers of all faiths how we might replace patterns of evil with empathy, justice, and caring, and through a renewed attention to moral education, perhaps prevent future shoahs.
Research with human subjects has long been controversial because of the conflicts that often arise between promoting scientific knowledge and protecting the rights and welfare of subjects. Twenty-five years ago the National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research addressed these conflicts. The result was the Belmont Report: Ethical Principles and Guidance for Research Involving Human Subjects, a report that identified foundational principles for ethical research with human subjects: respect for persons, beneficence, and justice.
Since the publication of Belmont, these three principles have greatly influenced discussions of research with human subjects. While they are often regarded as the single-most influential set of guidelines for biomedical research and practice in the United States (and other parts of the world), not everyone agrees that they provide adequate guidance. Belmont Revisited brings together a stellar group of scholars in bioethics to revisit the findings of that original report. Their responses constitute a broad overview of the development of the Belmont Report and the extent of its influence, especially on governmental commissions, as well as an assessment of its virtues and shortcomings.
Belmont Revisited looks back to reexamine the creation and influence of the Belmont Report, and also looks forward to the future of research—with a strong call to rethink how institutions and investigators can conduct research more ethically.
In this sweeping history of United States policy toward Latin America, Lars Schoultz shows that the United States has always perceived Latin America as a fundamentally inferior neighbor, unable to manage its affairs and stubbornly underdeveloped.
This perception of inferiority was apparent from the beginning. John Quincy Adams, who first established diplomatic relations with Latin America, believed that Hispanics were "lazy, dirty, nasty...a parcel of hogs." In the early nineteenth century, ex-President John Adams declared that any effort to implant democracy in Latin America was "as absurd as similar plans would be to establish democracies among the birds, beasts, and fishes."
Drawing on extraordinarily rich archival sources, Schoultz, one of the country's foremost Latin America scholars, shows how these core beliefs have not changed for two centuries. We have combined self-interest with a "civilizing mission"--a self-abnegating effort by a superior people to help a substandard civilization overcome its defects. William Howard Taft felt the way to accomplish this task was "to knock their heads together until they should maintain peace," while in 1959 CIA Director Allen Dulles warned that "the new Cuban officials had to be treated more or less like children." Schoultz shows that the policies pursued reflected these deeply held convictions.
While political correctness censors the expression of such sentiments today, the actions of the United States continue to assume the political and cultural inferiority of Latin America. Schoultz demonstrates that not until the United States perceives its southern neighbors as equals can it anticipate a constructive hemispheric alliance.
For nearly twenty-five years, English studies has been focused on two terms: politics and ethics. However, the institutional emergence, development, and relationship of these two concepts have yet to be examined. Between Politics and Ethics: Toward a Vocative History of English Studies traces the development of politics and ethics in contemporary English studies, questions the current political orientation of the discipline, and proposes a rethinking of the history of English studies based on a “vocative” dimension of writing—the idea that writers form a virtual community by “calling to” and listening to other writers.
In a series of interrelated discussions, James Comas examines the historical trends leading to recent confusion regarding ethics and its relation to the politics of English studies. Through close, rhetorical readings of texts by Judith Butler, Stephen Greenblatt, Edward Said, and others, Comas argues that this confusion is largely the result of a “political turn” that resists theorizing itself. In addition, he argues that work on ethics by Wayne Booth, Geoffrey Harpham, and J. Hillis Miller reflects an uneasy dialectic between the ethics and politics of reading and writing. In response to this discord, Comas turns to the theories of Emmanuel Levinas and Maurice Blanchot, as well as to the examples of Georges Bataille and Kenneth Burke, and proposes a vocative approach to assessing English studies and its history. In doing so, this volume offers a thoughtful reassessment of English studies that affects our understanding of the rhetoric of disciplinary histories.Silver Medalist in Literary Fiction, 2020 Military Writers Society of America Awards
Brendan Leary, assigned to an Air Force photo squadron an hour from L.A., thinks he has it made. But when the U.S. invades Cambodia and he joins his buddies who march in protest, he is shipped off to an obscure air base in upcountry Thailand. There, he finds himself flying at night over the Ho Chi Minh Trail in a secret war that turns the mountains of Laos into a napalm-scorched moonscape. As the emotional vise tightens, his moral fiber crumbles and he sinks ever deeper into a netherworld of drugs, sex, and booze.
When a visit by Nixon looms, Brendan dreams up an all-squadron bicycle race to build morale, win hearts and minds in rural Thailand, and make him and his underpaid buddies a pile of money. The Big Buddha Bicycle Race is a last gasp of hope that turns into a unifying adventure—until the stakes turn out to be far higher than anyone imagined.
The Big Buddha Bicycle Race is a new take on the Vietnam War. A caper on the surface, it is also a tribute to the complex culture and history of Southeast Asia and a sober remembrance of those groups who have been erased from American history—the brash active-duty soldiers who risked prison by taking part in the GI antiwar movement, the gutsy air commandos who risked death night after night flying over the Ho Chi Minh Trail, and the people of Laos, whose lives and land were devastated in ways that have yet to be fully acknowledged in Western accounts of the war.
Biosecurity Dilemmas examines conflicting values and interests in the practice of “biosecurity,” the safeguarding of populations against infectious diseases through security policies. Biosecurity encompasses both the natural occurrence of deadly disease outbreaks and the use of biological weapons. Christian Enemark focuses on six dreaded diseases that governments and international organizations give high priority for research, regulation, surveillance, and rapid response: pandemic influenza, drug-resistant tuberculosis, smallpox, Ebola, plague, and anthrax. The book is organized around four ethical dilemmas that arise when fear causes these diseases to be framed in terms of national or international security: protect or proliferate, secure or stifle, remedy or overkill, and attention or neglect. For instance, will prioritizing research into defending against a rare event such as a bioterrorist attack divert funds away from research into commonly occurring diseases? Or will securitizing a particular disease actually stifle research progress owing to security classification measures? Enemark provides a comprehensive analysis of the ethics of securitizing disease and explores ideas and policy recommendations about biological arms control, global health security, and public health ethics.
Some of humankind's greatest tools have been forged in the research laboratory. Who could argue that medical advances like antibiotics, blood transfusions, and pacemakers have not improved the quality of people's lives? But with each new technological breakthrough there comes an array of consequences, at once predicted and unpredictable, beneficial and hazardous.
Outcry over recent developments in the reproductive and genetic sciences has revealed deep fissures in society's perception of biotechnical progress. Many are concerned that reckless technological development, driven by consumerist impulses and greedy entrepreneurialism, has the potential to radically shift the human condition—and not for the greater good. Biotechnology and the Human Good builds a case for a stewardship deeply rooted in Judeo-Christian theism to responsibly interpret and assess new technologies in a way that answers this concern.
The authors jointly recognize humans not as autonomous beings but as ones accountable to each other, to the world they live in, and to God. They argue that to question and critique how fields like cybernetics, nanotechnology, and genetics might affect our future is not anti-science, anti-industry, or anti-progress, but rather a way to promote human flourishing, common sense, and good stewardship.
A synthetic work drawing on the thought of a physician, ethicists, and a theologian, Biotechnology and the Human Good reminds us that although technology is a powerful and often awe-inspiring tool, it is what lies in the heart and soul of who wields this tool that truly makes the difference in our world.
Food waste, hunger, inhumane livestock conditions, disappearing fish stocks—these are exactly the kind of issues we expect food regulations to combat. Yet, today in the United States, laws exist at all levels of government that actually make these problems worse. Baylen Linnekin argues that, too often, government rules handcuff America’s most sustainable farmers, producers, sellers, and consumers, while rewarding those whose practices are anything but sustainable.
Biting the Hands that Feed Us introduces readers to the perverse consequences of many food rules. Some of these rules constrain the sale of “ugly” fruits and vegetables, relegating bushels of tasty but misshapen carrots and strawberries to food waste. Other rules have threatened to treat manure—the lifeblood of organic fertilization—as a toxin. Still other rules prevent sharing food with the homeless and others in need. There are even rules that prohibit people from growing fruits and vegetables in their own yards.
Linnekin also explores what makes for a good food law—often, he explains, these emphasize good outcomes rather than rigid processes. But he urges readers to be wary of efforts to regulate our way to a greener food system, calling instead for empowerment of those working to feed us—and themselves—sustainably.
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