Download Autonomy and Trust in Bioethics (Gifford Lectures, 2001) by Onora O'Neill PDF

By Onora O'Neill

Onora O'Neill means that the conceptions of person autonomy (so extensively trusted in bioethics) are philosophically and ethically insufficient; they undermine instead of help relationships in accordance with belief. Her arguments are illustrated with concerns raised by means of such practices because the use of genetic details via the police, learn utilizing human tissues, new reproductive applied sciences, and media practices for reporting on medication, technological know-how and know-how. The examine appeals to a variety of readers in ethics, bioethics and comparable disciplines.

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Additional info for Autonomy and Trust in Bioethics (Gifford Lectures, 2001)

Example text

There has, of course, been plenty of debate about these four principles and their interpretation. Does not beneficence comprise non-maleficence, making one of the four principles redundant? Alternatively, if non-maleficence – the Hippocratic principle – is interpreted as an independent principle, how will it constrain the other principles, and in particular beneficence? Is it always wrong to do harm for the sake of a greater good? How are the principles to be justified? How are conflicts between them to be handled?

It is a ‘non-profit, non-partisan organisation that carries out educational and research programs on ethical issues in medicine, the life sciences and the professions’; it was founded in  and is located in Hastings-on-Hudson, New York; See institutional bibliography. ’, Hastings Center Report, , ,  –. See also his ‘Autonomy: A Moral Good not a Moral Obsession’, Hastings Center Report, , , –. , Bioethics and Society: Constructing the Ethical Enterprise, Prentice-Hall, , –, p.

Some independent action is spontaneous, disciplined, altruistic and even heroic; some is self-centred, pig-headed, impulsive, random, ignorant, out of control and regrettable or unacceptable for these and many other reasons. A standard response to this deflationary thought is to see autonomous choosing as independent in some special and desirable way. Individual autonomy is not a matter of mere, sheer independence, of the sort praised by pop-existentialists, or aspired to by my streaking student.

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