A Life (Un)Worthy of Living

Hashiloni‐Dolev, Yael

doi:10.1007/1-4020-5218-9

Cited by 108 publications

(12 citation statements)

References 7 publications

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“…The legal discussion of abortion in Germany strongly distinguishes between the mother and fetus, in accordance with Catholic understanding (Hashiloni‐Dolev 2007). The German law also sets a time limit for all abortions, except those which are performed to protect the physical or mental wellbeing of the mother.…”

Section: The Historical Religious Legal and Political Contexts Of Tmentioning

confidence: 85%

“…They are accessible, with two stipulations: counselling that stresses the unborn's right to life, and a waiting period between counselling and the act of termination. ‘Late’ abortions, which are legally permitted in exceptional cases, are harder to obtain (Hashiloni‐Dolev 2007). GCs in Germany can recommend abortion, but the final decision lies with the performing doctors and hospital where the procedure takes place.…”

Section: The Historical Religious Legal and Political Contexts Of Tmentioning

confidence: 99%

“…Additional contribution to the perceived importance of the Jewish fertility rates lies within the significance of parenthood in Jewish tradition, where infertility is regarded as a severe disability and there is an overall Jewish‐Israeli wish to conform to the biblical imperative to ‘replenish and multiply’. Other possible incentives may derive from a desire to make up for the Jewish genocide during the Holocaust and the substantial fear of losing a child in war or in a terrorist attack (Hashiloni‐Dolev 2007).…”

Section: The Historical Religious Legal and Political Contexts Of Tmentioning

confidence: 99%

“…Consequently, the explanation for differences in the genetic screening policy between Germany and Israel should focus on the social, cultural, religious and legal conditions which restrict or facilitate implementation of prenatal diagnosis rather than on the rate of genetic malformations. (Hashiloni‐Dolev 2007).…”

Section: The Historical Religious Legal and Political Contexts Of Tmentioning

confidence: 99%

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New reproductive technologies, genetic counselling and the standing of the fetus: views from Germany and Israel

Hashiloni‐Dolev

Weiner

2008

Sociology Health & Illness

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This paper reports findings from a comparative study of Israeli and German genetic counsellors' perceptions of the moral standing of the fetus. Data collected through in-depth interviews with counsellors in both countries (N=32) are presented, and their moral practices are analysed. The paper's findings suggest that while German counsellors perceive the fetus as an autonomous being and debate the particular biological stages through which this autonomy is acquired; Israeli counsellors do not consider the moral status of the fetus independently of its relations with its family hence, deploying a 'relational ethics'. It is suggested that these differences are influenced by historical, political, legal, and religious traditions in Germany and Israel regarding abortions and the fetus. It is concluded that the deployment of a 'biological ethics' by German counsellors reproduces the model of fetal developmental stages (in itself a construction), and hence goes hand in hand with perceptions of the fetus as a 'life', and thus as the bearer of autonomous rights which are understood to contradict those of its mother. On the other hand, the rejection of 'biological ethics' by Israeli counsellors enables a perception of fetuses that is first and foremost defined by their relationships with others.

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Section: The Historical Religious Legal and Political Contexts Of Tmentioning

confidence: 85%

Section: The Historical Religious Legal and Political Contexts Of Tmentioning

confidence: 99%

Section: The Historical Religious Legal and Political Contexts Of Tmentioning

confidence: 99%

Section: The Historical Religious Legal and Political Contexts Of Tmentioning

confidence: 99%

See 2 more Smart Citations

New reproductive technologies, genetic counselling and the standing of the fetus: views from Germany and Israel

Hashiloni‐Dolev

Weiner

2008

Sociology Health & Illness

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“…Science in bothI sraela nd Germany is flourishing, though publica ttitudes towardss cience revealastrong asymmetry,w ith Israel todayb eing the country in which the belief in science as am eans to solve problems of all kinds is much stronger than in Germany and other European countries (see,e .g.,R ef. [ 101]). Despite its small size and shortt ime of existence, Israelh as mader emarkable contributions to science and science-based technologies,a nd sincet he early 1990s has emergeda saleading knowledge-based society:d evelopments which have recently been documented and analyzedb ys cience historians and other science commentators (see,e .g.,Refs.…”

Section: C Onclusion:f Rom Boycott To Normalcy?mentioning

confidence: 99%

Collaborations between Israel and Germany in Chemistry and the Other Sciences – a Sign of Normalization?

Deichmann

2015

Israel Journal of Chemistry

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The scientific collaboration between Israel and Germany was not initiated, as commonly believed, by the Max Planck Society or by German scientists who wanted to revive collaboration with their former Jewish colleagues. Rather, it was initiated in the mid‐1950s by two Israeli scientists from the Weizmann Institute and a German scientist at the time at CERN in violation of the widely accepted cultural boycott by Israel against Germany. The initiators succeeded in procuring political support; large‐scale collaboration between the Weizmann Institute, German universities, and the Max Planck Society was developed. In the aftermath of the Second World War, German science suffered from the Nazi expulsion of Jewish scientists and partial international isolation; the collaboration with Israel enabled young German scientists to overcome this isolation and benefit from stimulating Israeli research environments. In times of economic hardship, the collaboration helped Israeli science materially, provided contacts to chemical industry, and strengthened the cooperation between Israeli and European science. The collaboration was built, in part, on postwar myths created by German scientists and the Max Planck Society about their former anti‐Nazi attitudes. Despite the difficult beginnings and some hidden political agendas, the collaboration developed very successfully. Germany became Israel’s second most important partner in the scientific field, after the USA. Today, normalcy prevails in many – though not all – of the Israeli‐German collaborative projects; the past is not forgotten, but science is in the fore.

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Genetics and Judaism

Leavitt¹

2007

Encyclopedia of Life Sciences

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Jewish Law ( Halacha ) rarely gives definitive answers nor is it the only source of Jewish thought. A Jewish philosophical–theological attitude may be more useful than Halacha when approaching new questions, such as problems in the ethics of genetics, which were not foreseen by the ancient Rabbis. Jewish mysticism (Kabala) is no less essential. An approach based on these three sources – Halacha , philosophical–theological thought and Kabala – in the context of specific debates, such as those over genetically modified organisms (GMOs), gene therapy, genetic screening, etc., can be valuable both in themselves and as illustrations of applications of a method.

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A Life (Un)Worthy of Living

Cited by 108 publications

References 7 publications

New reproductive technologies, genetic counselling and the standing of the fetus: views from Germany and Israel

New reproductive technologies, genetic counselling and the standing of the fetus: views from Germany and Israel

Collaborations between Israel and Germany in Chemistry and the Other Sciences – a Sign of Normalization?

Genetics and Judaism

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