Autonomy is either relational or it does not exist at all. All life is irreducibly relational and human personhood is helplessly engaging and being engaged by all life. Significant as individual personal consciousness is, consciousness of others as fellow selves is a higher form of consciousness. It is the other selves that define and affirm the autonomous individual. Relationality is the basis of autonomy. This work claims that autonomy should not undermine relationality and that individual good is based on common good. Overemphasizing autonomy may lead to moral relativism, hence ethical anarchism. Veracity ought to be the proto-principle of bioethics.

Autonomy is either relational or it does not exist at all. All life is irreducibly relational and human personhood is helplessly engaging and being engaged by all life. Significant as individual personal consciousness is, consciousness of others as fellow selves is a higher form of consciousness. It is the other selves that define and affirm the autonomous individual. Relationality is the basis of autonomy. This work claims that autonomy should not undermine relationality and that individual good is based on common good. Overemphasizing autonomy may lead to moral relativism, hence ethical anarchism. Veracity ought to be the proto-principle of bioethics.

This book develops a unique account of autonomy in which its attribution to agents is dependent in part on their relationships with others and not merely upon their mental states. This is then applied to bioethical issues—e.g., informed consent and patient confidentiality—in which autonomy plays a central role.

A Wall Street Journal Top Ten Book of the Year A First Things Books for Christmas Selection Winner of the Expanded Reason Award “This important work of moral philosophy argues that we are, first and foremost, embodied beings, and that public policy must recognize the limits and gifts that this entails.” —Wall Street Journal The natural limits of the human body make us vulnerable and dependent on others. Yet law and policy concerning biomedical research and the practice of medicine frequently disregard these stubborn facts. What It Means to Be Human makes the case for a new paradigm, one that better reflects the gifts and challenges of being human. O. Carter Snead proposes a framework for public bioethics rooted in a vision of human identity and flourishing that supports those who are profoundly vulnerable and dependent—children, the disabled, and the elderly. He addresses three complex public matters: abortion, assisted reproductive technology, and end-of-life decisions. Avoiding typical dichotomies of conservative-liberal and secular-religious, Snead recasts debates within his framework of embodiment and dependence. He concludes that if the law is built on premises that reflect our lived experience, it will provide support for the vulnerable. “This remarkable and insightful account of contemporary public bioethics and its individualist assumptions is indispensable reading for anyone with bioethical concerns.” —Alasdair MacIntyre, author of After Virtue “A brilliantly insightful book about how American law has enshrined individual autonomy as the highest moral good...Highly thought-provoking.” —Francis Fukuyama, author of Identity

This book educates whilst also challenging the contemporary schools of thought within philosophical and religious ethics. In addition, it underlines the fact that the substance of ethics in general and bioethics/healthcare ethics specifically, is much more expansive and inclusive than is usually thought. Bioethics is a relatively new academic discipline. However, ethics has existed informally since before the time of Hippocrates. The indigenous culture of African peoples has an ethical worldview which predates the western discourse. This indigenous ethical worldview has been orally transmitted over centuries. The earliest known written African text containing some concepts and content of ethics is the “Declaration of Innocence” written in 1500 B.C., found in an Egyptian text. Ubuntu is an example of African culture that presents an ethical worldview. This work interprets the culture of Ubuntu to explain the contribution of a representative indigenous African ethics to global bioethics. Many modern scholars have written about the meaning of Ubuntu for African societies over centuries. Some scholars have viewed Ubuntu as the greatest contribution of African cultures to other world cultures. None of the scholars, however has explored the culture of Ubuntu as providing a representative indigenous ethics that can contribute to global bioethics as discussed in this book.​

NOW FEATURING A NEW AFTERWORD, "PANDEMIC ETHICS" From two eminent scholars comes a provocative examination of bioethics and our culture’s obsession with having it all without paying the price. Shockingly, the United States has among the lowest life expectancies and highest infant mortality rates of any high-income nation, yet, as Amy Gutmann and Jonathan D. Moreno show, we spend twice as much per capita on medical care without insuring everyone. A “remarkable, highly readable journey” (Judy Woodruff ) sure to become a classic on bioethics, Everybody Wants to Go to Heaven but Nobody Wants to Die explores the troubling contradictions between expanding medical research and neglecting human rights, from testing anthrax vaccines on children to using brain science for marketing campaigns. Providing “a clear and compassionate presentation” (Library Journal) of such complex topics as radical changes in doctor-patient relations, legal controversies over in vitro babies, experiments on humans, unaffordable new drugs, and limited access to hospice care, this urgent and incisive history is “required reading for anyone with a heartbeat” (Andrea Mitchell).

Providing readers with the confidence needed to debate key issues in bioethics, this introductory text clearly explains bioethical theories and their philosophical foundations. Over 250 activities introduce topics for personal reflection, and discussion points encourage students to think for themselves and build their own arguments. Highlighting the potential pitfalls for those new to bioethics, each chapter features boxes providing factual information and outlining the philosophical background, along with detailed case studies that offer an insight into real-life examples of bioethical problems. Within-chapter essay questions and quizzes, along with end-of-chapter review questions, allow students to check their understanding and to broaden their thinking about the topics discussed. The accompanying podcasts by the author (two of whose podcasts on iTunesUTM have attracted over 3 million downloads) explain points that might be difficult for beginners. These, along with a range of extra resources for students and instructors, are available at www.cambridge.org/bioethics.

An argument against the “lifeboat ethic” of contemporary bioethics that views medicine as a commodity rather than a tradition of care and caring. Bioethics emerged in the 1960s from a conviction that physicians and researchers needed the guidance of philosophers in handling the issues raised by technological advances in medicine. It blossomed as a response to the perceived doctor-knows-best paternalism of the traditional medical ethic and today plays a critical role in health policies and treatment decisions. Bioethics claimed to offer a set of generally applicable, universally accepted guidelines that would simplify complex situations. In Thieves of Virtue, Tom Koch contends that bioethics has failed to deliver on its promises. Instead, he argues, bioethics has promoted a view of medicine as a commodity whose delivery is predicated not on care but on economic efficiency. At the heart of bioethics, Koch writes, is a “lifeboat ethic” that assumes “scarcity” of medical resources is a natural condition rather than the result of prior economic, political, and social choices. The idea of natural scarcity requiring ethical triage signaled a shift in ethical emphasis from patient care and the physician's responsibility for it to neoliberal accountancies and the promotion of research as the preeminent good. The solution to the failure of bioethics is not a new set of simplistic principles. Koch points the way to a transformed medical ethics that is humanist, responsible, and defensible.

Just about everyone will face a difficult bioethics decision at some point. In this book a theologian, ethicist, and lawyer equips Christians to make such decisions based on biblical truth, wisdom, and virtue. Though a relatively new discipline, bioethics has generated extraordinary interest due to a number of socially pressing issues. Bioethics and the Christian Life places bioethics within the holistic context of the Christian life, both developing a general Christian approach to making bioethics decisions and addressing a number of specific, controversial areas of bioethics. Clear, concise, and well-organized, the book is divided into three sections. The first lays the theological foundation for bioethics decision-making and discusses the importance of wisdom and virtue in working through these issues. The second section addresses beginning-of-life issues, such as abortion, stem-cell research, and infertility treatments. The third section covers end-of-life issues, such as living wills, accepting and refusing medical treatment, and treatment of patients in permanent vegetative states.

The greatest violence and violation of human life is legalization of its disposability and annihilation based on its condition. Such killing, whether of self or another, depicts absolute contradiction and betrayal of the very hypothesis of humanity. It manifests absolute failure to provide due care, and that is inhuman. Human life is who we are. It is the basis of any argument for human rights. There cannot be a right to terminate the existence of the rights bearer. Such a right contradicts the possibility of its own existence. There cannot be dignity in terminating the one in whom dignity resides. There can only be indignity in killing a person. The paradox of legalization of euthanasia and assisted suicide represents humanity turned on itself. It is endorsement of existential nihilism and objectification of human life. It is the beginning of the end of humanhood. This book is a critical ethical exploration of mind-sets around euthanasia and assisted suicide to provide clarity, sobriety, and objectivity. The book is really about ontology of human life. Dr. Leonard Tumaini Chuwa is a Catholic priest and scholar working for Ascension as director of spiritual care for the state of Florida. Dr. Chuwa is certified by the National Association of Catholic Chaplains (NACC). Chuwa has bachelor of arts degrees in philosophy and theology; master of arts degree in theology and religious studies from John Carroll Jesuit University in Cleveland, Ohio; and a doctor of philosophy degree in bioethics and health-care ethics from Duquesne University in Pittsburgh, Pennsylvania. Chuwa is a distinguished public speaker on different bioethical issues. His first book, titled African Indigenous Ethics in Global Bioethics: Interpretation of Ubuntu, was published by Springer Academic Publishing as the first book in a new global bioethics series. Father Chuwa also authored Bioethical False Truths: Egotistic and Relativistic Autonomy vs. Christian and Ubuntu Relational Autonomy.