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Displaying: 41-60 of 89 documents


book reviews
41. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 3
Rev. Robert E. Hurd, SJ

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42. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 3
Jason T. Eberl

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43. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 3
Susan Yoshihara

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44. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 3
Matthew Levering

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45. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 3
J. Brian Benestad

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46. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 3
Rev. Bernard Mulcahy, OP

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47. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 3

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48. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2

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49. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
Edward J. Furton, MA, PhD

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50. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
William L. Saunders Jr.

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essays
51. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
Frederick Guyette

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The mystery of embodiment is ubiquitous in medical settings. Even so, health care professionals may find themselves driven by daily clinical tasks that prevent this mystery from coming to focal awareness. The author explores embodiment from five approaches, (1) offering a simple account of developing a skill that proceeds in several stages from novice to expert, (2) examining critically the “capabilities approach” of Amartya Sen and Martha Nussbaum and what it says and does not say about embodiment, (3) developing a brief description of the human body as vulnerable, (4) exploring the long-term trend in clinical contexts sometimes described as the “commodification of the body,” and (5) highlighting connections between Christian faith and embodiment. National Catholic Bioethics Quarterly 11.2 (Summer 2011): 239–248.
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52. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
Ryan C. Mayer

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The author applies the definitions of surrogacy offered by Donum vitae to the question of embryo adoption and shows that embryo adoption does not in fact constitute an act of surrogacy. The author shows that neither Donum vitae nor Dignitas personae condemns heterologous embryo transfer or embryo adoption per se but only when these acts also involve illicit forms of artificial fertilization or surrogacy. The author suggests that the apparent reason for a lack of endorsement of embryo adoption by Donum vitae and Dignitas personae is pastoral caution, concern for scandal, and the connection between embryo adoption and IVF; it is not because embryo adoption is intrinsically illicit. National Catholic Bioethics Quarterly 11.2 (Summer 2011): 249–256.
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53. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
Stephen Napier

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This paper addresses a certain lacuna in moral theological reflec­tion. An institutional review board (IRB) reviews research on human subjects and so represents the institution’s ethical review mechanism for research. The author argues that if an IRB approves a research project that is immoral, it thereby implicates the institution in formal cooperation. The author also argues that numerous ethical concerns are created by current research enterprises—concerns that extend beyond the “usual suspects” of embryonic stem cell research and research using cell lines of illicit origin. The author describes these more subtle issues and shows how IRBs at Catholic hospitals can navigate them. National Catholic Bioethics Quarterly 11.2 (Summer 2011): 257–266.
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54. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
Rev. Charles N. Rowe

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This essay argues that marriage is to be defined as an exclusive, indissoluble union of one man and one woman with openness to children. The nature of marriage is approached through an exploration of the nature of love, understood as willing the good of the other. From this study, marriage’s essential characteristics of exclusivity, indissolubility, heterosexuality, and fruitfulness emerge. A brief consideration of the role of the state and its interest in marriage shows that the legal definition of marriage should not deviate from this reality. National Catholic Bioethics Quarterly 11.2 (Summer 2012): 267–275.
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55. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
John M. Haas

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In The Gospel of Life, Pope John Paul II encouraged organ donation as a genuine act of charity. Some Catholics reject the notion of vital organ transplantation and the use of neurological criteria to determine a donor’s death before organs are extracted. This article reviews Church teaching on the use of neurological criteria for determining death—including statements by three popes, a number of pontifical academies and councils, and the U.S. bishops—to show that Catholics may in good conscience offer the gift of life through the donation of their organs after death as determined by those criteria, and may in good conscience receive such organs. This article is not a defense of the legitimacy of neurological criteria for determining death but rather a presentation of the moral guidance currently offered by the Church on the legitimacy of organ donation after death has been determined by their use. National Catholic Bioethics Quarterly 11.2 (Summer 2011): 279–299.
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56. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
Joseph M. Arias, Rev. Basil Cole, OP

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Some difficulties arise when considering the 1930 encyclical letter of Pope Pius XI, Casti connubii, and the 1997 Vademecum for Confessors in light of the consistent teaching of the magisterium on the intrinsic evil of every contraceptive act. One difficulty is how to reconcile certain teachings of these two documents, which clearly allow for some sort of cooperation with a spouse who voluntarily renders the marital act infecund, with the absolute prohibition against formally acting in a contraceptive manner. The author provides a care­ful reading of the documents that takes into account related magisterial and curial decisions, and shows that the documents reveal a consistent teaching. The teaching permits a certain limited cooperation with a spouse who renders the marital act infecund in a so-called natural way (e.g., natural onanism, or withdrawal) but excludes active material cooperation in sexual acts with a spouse who employs a condom or its equivalent. This teaching has relevance to recent debates about the prophylactic use of condoms among spouses. National Catholic Bioethics Quarterly 11.2 (Summer 2011): 301–328.
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57. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
Stefan Pokall, MD

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This article reports the case of prenatally diagnosed twins who were conjoined at the umbilical cord and treated before birth. Fetoscopic cord abla­tion of the twin with a severe anomaly was chosen by the parents to reduce the risk of death for the co-twin, although the procedure meant the certain death of the disabled twin. The author discusses different ethical perspectives on the case and on preventive fetal therapy in general. He concludes that care should be taken to help parents find and articulate their ethical position in complicated clinical settings in which life-or-death decisions must be made. Catholic physicians in particular have a duty to participate in such cases and to develop alternatives to a utilitarian medicine. National Catholic Bioethics Quarterly 11.2 (Summer 2011): 329–344.
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notes & abstracts
58. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
Rev. Nicanor Pier Giorgio Austriaco

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59. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2

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60. The National Catholic Bioethics Quarterly: Volume > 11 > Issue: 2
John M. Travaline, MD

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