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Due to the current revolution in brain research the search for the a oemoral braina became a serious endeavour. Nowadays, neural circuits that are indispensable for moral and social behaviour are discovered and the brains of psychopaths and criminals – the classical anti-heroes of morality – are scanned with curiosity, even enthusiasm. How revolutionary this current research might be, the quest for a localisable ethical centre or moral organ is far from new. The moral brain was a recurrent theme in the works of neuroscientists during the 19th and 20th century. From the phrenology era to the encephalitis pandemic in the 1920s a wide range of European and American scientists (neurologists, psychiatrists, anthropologists and criminologists) speculated about and discussed the location of a moral sense in the human cortex. Encouraged by medical discoveries and concerned by terrifying phenomena like crime or a oemoral insanitya (psychopathy) even renowned and outstanding neurologists, including Moritz Benedikt, Paul Flechsig, Arthur Van Gehuchten, Oskar Vogt or Constantin von Monakow, had the nerve to make their speculations public. This book presents the first overview of believers and disbelievers in a cerebral seat of human morality, their positions and arguments and offers an explanation for these historical attempts to localise our moral sense, in spite of the massive disapproving commentary launched by colleagues.
Bioethics, still in its infancy, is routinely called on by the government to provide political cover for controversial public health decisions involving the life and death of Americans. Doomsday or worst-case scenarios are often at the heart of these biopolitical decisions. A central feature of science fiction, these scenarios can impart useful insights. But worst-case scenarios, like Frankenstein’s monster, can also be unpredictably destructive, undermining both preparedness and the very values bioethics seeks to promote. Discovering a new flu strain, for example, leads immediately to visions of the 1918 flu pandemic, the worst in human history. Likewise, a “ticking time bomb” scenario leads to the use of physicians for torture, and he all purpose worst case charge of “socialism” threatens to derail meaningful healthcare reform. In Worst Case Bioethics George Annas employs contemporary disputes involving death and disaster to explore the radical changes underway in public health practice, the application of constitutional law to medicine, and human rights discourse to promote human health and wellbeing. Worst-case scenarios, especially worst-case bioethics scenarios, distort debate, limit options, rationalize human rights abuses, and undermine equality and social justice. It is, nonetheless, possible to temper worst-case scenarios in ways that promote both the development of a meaningful American bioethics, and a life and liberty affirming global health and human rights movement. Written at the intersection of law, bioethics, public health, and human rights, Worst Case Bioethics will interest not only bioethicists but scholars in public health, public policy, and human rights law, as well as members of the public who want to participate in these policy debates. Written at the intersection of law, bioethics, public health, and human rights, Worse Case Bioethics will interest not only bioethicists but scholars in public health, public policy, and human rights law.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
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