Biotech &amp; JUSTICE: Catching up with the Real World Order

Cahill, Lisa Sowle

doi:10.2307/3528634

“…22 Davids, 16; Moo, 7; Gundry, 477. 23 Johnson,[27][28][29][34][35][36][37][38][39][40][41][42][43][44][45][46][66][67][68][69][70][71][72][73][74][75][76][77][78][79] In the case of The Shepherd of Hermas commentators note that it is likely that the author was familiar with and used James. Johnson,79;Moo,3. With all the craftsmanship in composing addresses about individual issues, it is interesting that Moo notes that there is no "clear organization" or readily apparent relationship between one topic and another.…”

Section: Overview Of Jamesmentioning

confidence: 99%

Little Book, Big Waves: The Epistle of James and Global Stewardship in Bioethics

Brake¹

2016

JJ

1

0

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At first glance the twenty-first century arena of biotechnology and bioethics seems worlds away from the practical concerns of the first century outlook of the New Testament book of James. A closer look, however, reveals that the issues that James addresses have applications to challenges in bioethics. This article will give an overview of James and examine James' teaching on wealth, poverty, and generosity and its import for the issue of global stewardship in bioethics. Stewardship concerns both a Christian's care and management of time, talents, and treasures. Faithful use of the resources God has given demonstrates the fruitful faith that James writes of in his epistle. The idea of global stewardship, though "stewardship" as a term is more used by Christian ethicists, reflects an emerging discussion in bioethics regarding the need to address the inequities present between the money and time spent on biotechnology in some of the world in proportion to the money spent on meeting the basic healthcare needs of the poor of the entire world. This New Testament epistle gives clear indications of how the Christian is to view wealth and how the Christian is to respond to poverty. James, though a comparatively small book, sends a crucial message across the years that should greatly impact how Christians view stewardship in terms of global healthcare needs.

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“…22 Davids,16;Moo,7;Gundry,477. 23 Johnson,[27][28][29][34][35][36][37][38][39][40][41][42][43][44][45][46][66][67][68][69][70][71][72][73][74][75][76][77][78][79] In the case of The Shepherd of Hermas commentators note that it is likely that the author was familiar with and used James. Johnson,79;Moo,3. With all the craftsmanship in composing addresses about individual issues, it is interesting that Moo notes that there is no "clear organization" or readily apparent relationship between one topic and another.…”

Section: Overview Of Jamesmentioning

confidence: 99%

“…77 In addition to advocating prominent attention to the economic variable, some bioethicists, such as Lisa Sowle Cahill, maintain that U.S. bioethics "…needs to restructure its philosophical framework and expand its moral criteria to consider how to define a global ethics." 78 Cahill argues that individualism has been a predominant factor in framing discussions on bioethical issues.…”

Section: Global Stewardship In Bioethicsmentioning

confidence: 99%

Little Book, Big Waves: The Epistle of James and Global Stewardship in Bioethics

Brake¹

2016

JJ

0

View full text Add to dashboard Cite

At first glance the twenty-first century arena of biotechnology and bioethics seems worlds away from the practical concerns of the first century outlook of the New Testament book of James. A closer look, however, reveals that the issues that James addresses have applications to challenges in bioethics. This article will give an overview of James and examine James' teaching on wealth, poverty, and generosity and its import for the issue of global stewardship in bioethics. Stewardship concerns both a Christian's care and management of time, talents, and treasures. Faithful use of the resources God has given demonstrates the fruitful faith that James writes of in his epistle. The idea of global stewardship, though "stewardship" as a term is more used by Christian ethicists, reflects an emerging discussion in bioethics regarding the need to address the inequities present between the money and time spent on biotechnology in some of the world in proportion to the money spent on meeting the basic healthcare needs of the poor of the entire world. This New Testament epistle gives clear indications of how the Christian is to view wealth and how the Christian is to respond to poverty. James, though a comparatively small book, sends a crucial message across the years that should greatly impact how Christians view stewardship in terms of global healthcare needs.Sekilas kemajuan bioteknologi dan bioetika di abad ke 21 tampaknya berbeda jauh dengan persoalan praktis di abad pertama dalam kitab Perjanjian Baru, surat Yakobus. Namun jika diperhatikan dengan seksama, isu-isu yang ditekankan oleh Yakobus memiliki banyak terapan untuk tantangan bioetika. Artikel ini akan memberikan uraian singkat mengenai surat Yakobus dan mengkaji pengajaran Yakobus mengenai kekayaan, kemiskinan, dan kemurahan hati, dan sumbangsihnya untuk isu penatalayanan secara global dalam bioetika. Penatalayanan menekankan kepedulian Kristen dan manajemen waktu, karunia-karunia, dan kekayaan. Kesetiaan menggunakan sumber daya yang diberikan Allah untuk menyatakan iman yang berbuah yang dituliskan Yakobus dalam suratnya. Ide penatalayanan secara global banyak digunakan, walaupun istilah "penatalayanan" lebih banyak digunakan oleh para pakar etika Kristen, mencerminkan diskusi yang berkembang dalam bioetika berkaitan dengan kebutuhan untuk mengatasi kesenjangan antara uang dan waktu yang 132 JURNAL JAFFRAY, Vol. 14, No. 1, April 2016 dihabiskan di bidang bioteknologi di beberapa tempat di dunia dengan jumlah uang yang dihabiskan untuk memenuhi kebutuhan dasar di bidang kesehatan bagi orang miskin di seluruh dunia. Surat Perjanjian Baru ini memberikan petunjuk yang jelas tentang bagaimana orang Kristen memandang kekayaan dan menanggapi persoalan kemiskinan. Yakobus dalam suratnya yang relatif kecil, mengirimkan sebuah pesan penting dari masa ke masa yang seharusnya berdampak besar bagi orang Kristen dalam melihat penatalayanan bagi kebutuhan kesehatan global.Kata-kata kunci: Yakobus, penatalayanan, bioetika, bioteknologi, kekayaan, kemiskinan.

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“…In other words, services or medications are used for treatment of conditions that are not traditional disease. Examples of enhancement treatment include breast augmentation to increase size, use of Viagra in healthy ageing male or use of SSRIs for social anxiety (Fukuyama, 2002; Cahill, 2004).…”

Section: Defining a Mistakementioning

confidence: 99%

Two models of mistake-making in professional practice: moving out of the closet

Crigger

¹

2005

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Nurses make mistakes in practice despite the culturally based expectation of perfection. Such a disparity between reality and expectation calls members of the profession to question the current attitudes toward mistakes in practice. Two explanatory models of the origin of mistakes are presented. The Perfectibility Model holds that any error or harm is caused by an individual practitioner's lack of knowledge or motivation. The Faulty Systems Model offers a broader explanation of human error. I conclude that a Faulty Systems Model is more comprehensive and more effective for managing mistakes. Integrating the Faulty Systems Model into practice and education can result in more ethically fitting responses to errors and ultimately better outcomes for nurses, institutions and patients.

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Biotech & JUSTICE: Catching up with the Real World Order

Cited by 13 publications

References 7 publications

Little Book, Big Waves: The Epistle of James and Global Stewardship in Bioethics

Little Book, Big Waves: The Epistle of James and Global Stewardship in Bioethics

Little Book, Big Waves: The Epistle of James and Global Stewardship in Bioethics

Two models of mistake-making in professional practice: moving out of the closet

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