Michael C. Brannigan

The movement to respect culturaldiversity, known as multiculturalism, poses a dauntingchallenge to healthcare ethics. Can we construct adefensible passage from the fact of culturaldifferences to any claims regarding morality? Or doesmulticulturalism lead to ethical relativism? Macklinargues that, in view of a leading distinction betweenuniversalism in ethics and moral absolutism, the onlyreasonable passage avoids both absolutism andrelativism. She presents a strong case againstethical relativism and its pernicious consequences forcross-cultural issues in healthcare. She alsoprovides sound criteria for the assessment of aculture's moral progress

Hideo Kimura, a 46-year-old Japanese male patient in a Boston hospital, needs to undergo surgery to remove part of his lower intestine but resists signing the consent form and has little understanding of English. Discussing this with an interpreter, Hideo is puzzled, because he has already authorized his wife Sachiko to decide on his behalf. The interpreter points out to him that he has a right, a moral right, to give his informed consent to the surgery and that Hideo is quite competent to decide for himself. Nonetheless, Hideo cannot grasp the meanings of “informed consent” and “moral right.” Hideo agrees to sign the consent form only after he is told that this is official hospital policy

In the United States, disturbing concerns pertaining to both how putative bioethicists are perceived and the potential for the abuse of their power in connection with these perceptions compel close examination. This paper addresses these caveats by examining two fundamental and interrelated components in the image-construction of the ethicist: definitional and contextual. Definitional features reveal that perceptions and images of the ethicist are especially subject to distortion due to a lack of clarity as to the nature and qualifications of the ethicist. Furthermore, the clinical, professional, political, academic, and linguistic contexts in which these ethicists are engaged are contexts of disquieting degrees of power. I argue that the lack of definitional clarity as to what constitutes an ethicist combined with the above volatile contexts together set the stage for the abuse of power on the part of ethicists. Throughout, I question the extent of self-critical analyses among ethicists, and, in view of these components in image-construction and their relationship to power, I challenge the degree of integrity within the field. In conclusion, I propose some areas for further investigation

Introduction -- Hindu ethics -- Life's four goals -- Paths to Enlightenment -- Karma and rebirth -- Shades of Dharma -- Buddhist ethics -- The middle path -- The four noble truths -- In the wake of karma -- The four supreme virtues -- What is a Buddhist social ethics? -- Zen Buddhist ethics -- A way of the monk : practice is attainment -- A way of the warrior -- A way of tea : the virtue of presence -- Taoist ethics -- Cultivating the Tao -- The art of yielding : Wu-wei -- Spontaneity as awareness -- Fasting of the mind -- Confucian ethics -- Lessons from the analects -- Human nature : is it essentially good or corrupt? -- Seeking the right balance in neo-Confucianism -- A return to Ako : Japanese neo-Confucianism -- Capitalism and human rights.

This paper examines the Japanese notion of relationality, that is, the idea that the individual is defined primarily within a web of relationships. Furthermore, it proposes that this relationality provides an ontological basis for morality, particularly the critical need for achieving consensus. This need for consensus is evident in the dispute over brain death. It was also conspicuous in the long-standing debate regarding heart transplantation. By reviewing key features of relationality, the study also demonstrates that the Japanese approach toward consensus reflects certain cultural values such as the importance of nemawashi. This inquiry thereby evokes the brain death and heart transplantation controversy in order to illustrate the critical need for consensus in the decision-making process.

Oregon's systematic design for universal access to health care, known as the Oregon Basic Health Services Act, has provoked heated debate over its rationale, plan and process. It is a novel attempt to address inequities in the distribution of health care for those below the federal poverty level. Its controversial nature compels more informed discussion to guide further analysis. Accordingly, this report is primarily descriptive, aiming to provide a clear synopsis of the Oregon project's history, complex methodology, and strengths and weaknesses

Clearly written for the beginning student, this text provides an introduction to Asian philosophy as found in India, China, and Japan. Its thematic approach covers the most significant questions in the areas of Oriental metaphysics, ontology, epistemology, and ethics as it successfully integrates historical and regional approaches. In addition to providing a solid basis for a sound grasp of the major teachings and leading figures and schools in Oriental thought, readings from Indian, Chinese, and Japanese sources help the student gain some familiarity with primary sources.

Our increasingly sophisticated medical technological interventions yield numerous benefits. At the same time, there are dangerous trade-offs, particularly in the domain of digitized health communication and electronic medical records. These have become the rule of thumb, the default posture, in place of interpersonal, embodied, face-to-face interaction. This foremost stumbling block in our healthcare system generates an urgent moral imperative to resuscitate embodied presence in healthcare. Through applying a phenomenological lens, focusing particularly on insights from Emmanuel Levinas, this essay examines his metaphysic of ethics that occurs through encountering the face of the Other, le visage. This encounter evokes an epiphany, a “rupture of being,” that constitutes a moral invitation, a beckoning that offers further ground for an ethics of embodied presence as a path to re-establish genuine communication with our patients.