Health care ethics USA: a publication of the Center for Health Care Ethics
Ethics committees are use [sic] to questions concerning the withdrawal of life-support. Such questions become increasingly complex when that life-support is implantable, like a pacemaker. This essay seeks to address the question of under what, if any, circumstances it would be permissible to discontinue the use of such implantable devices.
Medicinska Etika a Bioetika: Casopis Ustavu Medicinskej Etiky a Bioetiky = Medical Ethics & Bioethics: Journal of the Institute of Medical Ethics & Bioethics
We are all called to make moral decisions, not only about preserving life and health, but also about accepting our death and dying. There are situations, when it is morally right, and indeed obligatory, to allow a dying person to die in peace and dignity. But there is a world of difference between allowing a peaceful death, and deliberately setting out to bring death of the person either by acts of commission (s.c. 'active euthanasia'), or by acts of omission (s.c. 'passive euthanasia').
The Bulletin of the American Academy of Psychiatry and the Law
Five cases are presented wherein the violent person had had no substantial previous history of violence. Each of these people idealized the partner, were unable to accept the fact that the relationship was at an end and split off the anger. Frantic attempts to repair the relationship were made. Under various psychophysiological conditions, dyscontrol resulted in an outburst of violence toward the loved one.
The author hypothesizes that erotomania, or de ClÈrambault's syndrome, occurs in two forms: the clinically accepted delusional erotomania, in which patients believe that another person is in love with them; and borderline erotomania, in which no delusion is present, yet an extreme disorder of attachment is apparent in the pursuit of, and in the potential for violence toward, the unrequited love object.
[I]nterest in animals as a source of organs and tissues for human beings remains strong. New developments in immunosuppression technology promise to lower the technical barriers to a routine use of nonhumans as organ donors, and the image of colonies of animals kept at the ready for supplying the growing human need for new organs seems a much more plausible scenario now than it did when broached by transplantation specialists in the Sixties. As Arthur Caplan has powerfully argued, the prospects that other sources of organs may resolve the supply problem are grim....
Motives for anger and aggression in love triangles are discussed and then examined using homicide data and survey data from college students. We find that love triangles are a more important motive when females commit homicide than when males commit homicide. Females usually kill their lover while males usually kill their rival. Male attacks on male rivals reflect identity concerns, according to the college student data. Anger at both the partner and rival also depends on the assignment of blame.
Religious traditions can be drawn on in a number of ways to illuminate discussions of the moral standing of animals and the ethical use of animals in scientific research. I begin with some general comments about relevant points in the history of major religions. I then briefly describe American civil religion, including the cult of health, and its relation to scientific research. Finally, I offer a critique of American civil religion from a Christian perspective.
In Life's Dominion Dworkin aims at defusing the controversy about abortion and euthanasia by redefining its terms. Basically it is not a dispute about the right to life, but about its value. Liberals should grant that human life has not only a personal, but also an intrinsic value; conservatives should accept the principle of toleration which requires to let people decide for themselves about matters of intrinsic value.
Against the backdrop of ancient, mediaeval and modern Catholic teaching prohibiting killing (the rule against killing), the question of assisted suicide and euthanasia is examined. In the past the Church has modified its initial repugnance for killing by developing specific guidelines for permitting killing under strict conditions. This took place with respect to capital punishment and a just war, for example.