Drawing on insights from Continental, Feminist and Religious thought, an international team of leading scholars explore alternative approaches to medical ethics.

Alex John London defends a conception of the common good that grounds a moral imperative with two requirements. The first is to promote research that enables key social institutions to effectively, efficiently and equitably safeguard the basic interests of individuals. The second is to ensure that research is organized as a voluntary scheme of social cooperation that respects its various contributors' moral claim to be treated as free and equal. Connecting research to the goals of a just social order grounds a framework for assessing and managing research risk that reconciles these requirements and justifies key oversight practices in non-paternalistic terms. The result is a new understanding of research ethics that resolves coordination problems that threaten these goals and provides credible assurance that the requirements of this imperative are being met.--

This highly original book argues for increased recognition of pregnancy, birthing and childrearing as social activities demanding simultaneously physical, intellectual, emotional and moral work from those who undertake them.Written from the perspective of a feminist philosopher, the book draws on the work of and seeks to increase dialogue between philosophers and childcare professionals, disability theorists, nurses and sociologists.

Clinical Trials and the African Person aims to position the African notion of the self/person within the clinical trials context. As opposed to autonomy-based principlism, this other-regarding/communalist perspective is the preferred alternative model. This tactic draws further attention to the inadequacy of the principlist approach particularly in multicultural settings. It also engenders a rethink, stimulates interest, and re-assesses the failed assumptions of universal ethical principles. As a novel attempt that runs against much of the prevailing (Euro-American) intellectual mood, this approach strives to introduce the African viewpoint by making explicit the import of the self in a re-contextualized arena, meaning within the community and a given milieu. Thus, research ethics must go beyond autonomy-based considerations for the individual, to rightly embed him/her within his/her community and the environment.

This book moves away from the frameworks that have traditionally guided ethical decision-making in the Western clinical setting, towards an inclusive, non-coercive and, reflective dialogic approach to moral decision-making. Inspired in part by Jürgen Habermas’s discourse theory of morality and principles of communicative action, the book offers a proportionist approach as a way of balancing out the wisdom in traditional frameworks, set in the actual reality of the clinical situation at hand. Putting this approach into practice requires having a conversation, a dialogue or a discourse, with collaboration amongst all the stakeholders. The aim of the dialogue is to reach consensus in the decision, via mutual understanding of the values held by the patient and others whom they see as significant. This book aims to underscore the moral philosophical foundations for having a meaningful conversation. Life and Death Decision in the Clinical Setting is especially relevant in our contemporary era, characterised medically by an ever-increasing armamentarium of life-sustaining technology, but also by increasing multiculturalism, a multiplicity of faiths, and increasing value pluralism.

Why do we have children and what do we raise them for? Does the proliferation of depictions of suffering in the media enhance, or endanger, compassion? How do we live and die well in the extended periods of debility which old age now threatens? Why and how should we grieve for the dead? And how should we properly remember other grief and grievances? In addressing such questions, the Christian imagination of human life has been powerfully shaped by the imagination of Christ's life Christs conception, birth, suffering, death, and burial have been subjects of profound attention in Christian thought, just as they are moments of special interest and concern in each and every human life. However, they are also sites of contention and controversy, where what it is to be human is discovered, constructed, and contested. Conception, birth, suffering, burial, and death are occasions, in other words, for profound and continuing questioning regarding the meaning of human life, as controversies to do with IVF, abortion, euthanasia, and the use of bodies and body parts post mortem, indicate. In The Ethics of Everyday Life, Michael Banner argues that moral theology must reconceive its nature and tasks if it is not only to articulate its own account of human being, but also to enter into constructive contention with other accounts. In particular, it must be willing to learn from and engage with social anthropology if it is to offer powerful and plausible portrayals of the moral life and answers to the questions which trouble modernity. Drawing in wide-ranging fashion from social anthropology and from Christian thought and practice from many periods, and influenced especially by his engagement in public policy matters including as a member of the UK's Human Tissue Authority, Banner develops the outlines of an everyday ethics, stretching from before the cradle to after the grave.

A conflict arises in the clinic over the care of a critically ill, incapacitated patient. The clinicians and the patient’s family confront a difficult choice: to treat or not to treat? Decisions to withdraw or withhold life-sustaining treatment feature frequently in the courts and in the world's media, with prominent examples including the cases of Charlotte Wyatt, in the UK, and Terri Schiavo, in the USA. According to legislation like the Mental Capacity Act 2005, the central issues are the welfare (or ‘best interests’) of the patient, alongside any wishes they might have conveyed, via an ‘advance directive’ or through the appointment of a ‘lasting power of attorney’. Richard Huxtable argues that the law governing both welfare and wishes frequently fails to furnish clinicians and families with the guidance they require. However, he finds this unsurprising, given the competing ethical issues at stake. Huxtable proposes that there is a case for ‘principled compromise’ here, such that the processes for resolving principled disputes take precedence. He argues for greater ethical engagement, through a reinvigorated system of clinical ethics support, in which committees work alongside the courts to resolve the conflicts that can arise at the limits of life. Providing a comprehensive account of the law pertaining to children and adults alike, and distinctively combining medico-legal and bioethical insights, this book engages scholars and students from both disciplines, as well as informing clinicians about the scope (and limits) of law at the limits of life.