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Narratives and Jewish Bioethics searches for answers to the critical question of what roles ancient narratives play in creating modern norms by Jewish bioethicists utilizing the Jewish textual tradition.
Narratives and Jewish Bioethics searches for answers to the critical question of what roles ancient narratives play in creating modern norms by Jewish bioethicists utilizing the Jewish textual tradition.
First published in 2002. The doctor patient relationship starts with a story. Doctors' notes, a patient's chart, the recommendations of ethics committees and insurance justifications all hinge on written and verbal narrative interaction. The practice of narrative profoundly affects decision making, patient health and treatment and the everyday practice of medicine. In this edited collection, the contributors provide conceptual foundations, practical guidelines and theoretical considerations central to the practice of narrative ethics.
Narratives and Jewish Bioethics searches for answers to the critical question of what roles ancient narratives play in creating modern norms by Jewish bioethicists utilizing the Jewish textual tradition.
Duty and Healing positions ethical issues commonly encountered in clinical situations within Jewish law. It looks at the role of the family, the question of informed consent and the responsibilities of caretakers.
Scholars of ethics, law, religion, and other disciplines gathered in New York City in the spring of 2002, for the first of a planned series of conferences on Jewish bioethics. The theme was the quality of life and its interpretation in light of fundamental Jewish values. From that conference, these 10 essays discuss the quality versus the sanctity
Bringing together leading Jewish historians, anthropologists, sociologists, philosophers and liturgists, Between Jewish Tradition and Modernity offers a collective view of a historically and culturally significant issue that will be of interest to Jewish scholars of many disciplines.
Jews and Health: Tradition, History, Practice investigates the value of health in the Jewish tradition and explores Jewish recommendations and practices to maintain and restore health as a state of physical, mental, and spiritual wellbeing.
In Jews, Gentiles, and Other Animals, Mira Beth Wasserman undertakes a close reading of Avoda Zara, arguably the Talmud's most scandalous tractate, to uncover the hidden architecture of this classic work of Jewish religious thought. She proposes a new way of reading the Talmud that brings it into conversation with the humanities, including animal studies, the new materialisms, and other areas of critical theory that have been reshaping the understanding of what it is to be a human being. Even as it comments on the the rabbinic laws that govern relations between Jews and non-Jews, Avoda Zara is also an attempt to reflect on what all people share in common, and on how humans fit into a larger universe of animals and things. As is typical of the Talmud in general, it proceeds by incorporating a vast and confusing array of apparently digressive materials, but Wasserman demonstrates that there is a whole greater than the sum of the parts, a sustained effort to explore human identity and difference. In centuries past, Avoda Zara has been a flashpoint in Jewish-Christian relations. It was partly due to its content that the Talmud was subject to burning and censorship by Christian authorities. Wasserman develops a twenty-first-century reading of the tractate that aims to reposition it as part of a broader quest to understand what connects human beings to each other and to the world around them.
This book addresses the complexity of talking about normativity in bioethics within the context of contemporary multicultural and multi-religious society. It offers original contributions by specialists in bioethics exploring new ways of understanding normativity in bioethics. In bioethical publications and debates, the concept of normativity is often used without consideration of the difficulties surrounding it, whereas there are many competing claims for normativity within bioethics. Examples of such competing normative bioethical discourses can be perceived in variations and differences in bioethical arguments within individual religions, and the opposition between bioethical arguments from specific religions and arguments from bioethicists who do not claim religious allegiance. We also cannot merely assume that a Western understanding of normative bioethics will be unproblematic in bioethics in non-Western cultures and religions. Through an analysis of normativity in Christian, Hindu, Buddhist, Islamic, and Jewish bioethics, the book creates awareness of the complexity of normativity in bioethics. The book also covers normative bioethics outside an explicitly religiously committed context, and specific attention is paid to bioethics as an interdisciplinary endeavor. It reveals how normativity relates to empirical and global bioethics, which challenges it faces in bioethics in secular pluralistic society, and how to overcome these. By doing that, this book fills an important gap in bioethics literature.