Abstract
Contemporary bioethics has been erected about veritable problems raised by the ongoing evolution of technological progress and technical skill within biomedical science and practice. Particular events in the history of medicine necessitated a move away from moral discourse governed by physicians and physicians’ societies and toward a discourse that shared the responsibility, or burden, of decision-making among all those gathered at the laboratory or around the operating table. To facilitate such group discourse, certain methods have been proposed with the intention of providing a rubric for such discussion. The construction of particular methods for adjudicating the dilemmas has tended to elaborate on normative standards and casuistic conditioning intended to guide the group discussion and the determination for human action in the ever-evolving milieu of modern medicine.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Notes
Jacques Ellul, The Technological Society, trans. John Wilkinson (New York: Vintage Books, 1964), pp. 3–7.
Gerald P. McKenny, To Relieve the Human Condition: Bioethics, Technology, and the Body (Albany: State University of New York Press, 1997), p. 7.
George Grant, “Technology and Justice,” in Collected Works of George Grant, ed. Arthur Davis and Henry Roper (Toronto: University of Toronto Press, 2009), p. 593
Hans Jonas, “Toward a Philosophy of Technology,” Hastings Center Report 9, no. 1 (1979): 34.
Jacques Ellul, Perspectives on Our Age, ed. William H. Vanderburg, trans. Joachim Neugroschel [New York: The Seabury Press, 1981], p. 32.
Jeffrey P. Bishop, The Anticipatory Corpse: Medicine, Power, and the Care of the Dying (Notre Dame: University of Notre Dame Press, 2011), p. 99.
Albert Borgmann, Technology and the Character of Contemporary Life: A Philosophical Inquiry (Chicago: The University of Chicago Press, 1984), p. 27.
Dietrich Bonhoeffer, Ethics, ed. Wayne Whitson Floyd Jr., trans. Reinhard Krauss, Charles C. West, and Douglas W. Stott, Dietrich Bonhoeffer Works, vol. 6 (Minneapolis: Fortress Press, 2005), p. 116.
Martin Heidegger, The Question Concerning Technology and Other Essays, trans. William Lovitt (New York: Garland Publishing, 1977), p. 5.
Dietrich Bonhoeffer, Creation and Fall: A Theological Exposition of Genesis 1–3, ed. Wayne Whitson Floyd Jr., trans. Douglas Stephen Bax, Dietrich Bonhoeffer Works, vol. 3 (Minneapolis: Fortress Press, 1997), pp. 66–67.
Sharon R. Kaufman,... and a Time to Die: How American Hospitals Shape the End of Life (New York: Scribner, 2005), pp. 56–57.
Bernard Gert, Charles M. Culver, and K. Danner Clouser, Bioethics: A Return to Fundamentals (New York: Oxford University Press, 1997), p. 3.
Tom L. Beauchamp and James F. Childress, Principles of Biomedical Ethics, 7th ed. (New York: Oxford University Press, 2013), p. 12.
Tom L. Beauchamp, “Principles or Rules?,” in Building Bioethics: Conversations with Clouser and Friends on Medical Ethics, ed. Loretta M. Kopelman (Dordrecht: Kluwer Academic Publishers, 1999), p. 21.
Tom L. Beauchamp, Standing on Principles: Collected Essays (Oxford: Oxford University Press, 2010), p. 43.
Daniel Callahan, “Ethics from the Top Down: A View from the Well,” in Building Bioethics: Conversations with Clouser and Friends on Medical Ethics, ed. Loretta M. Kopelman (Dordrecht: Kluwer Academic Publishers, 1999), p. 25.
H. Tristram Engelhardt Jr., “Moral Knowledge, Moral Narrative, and K. Danner Clouser: The Search for Phronesis,” in Building Bioethics: Conversations with Clouser and Friends on Medical Ethics, ed. Loretta M. Kopelman (Dordrecht: Kluwer Academic Publishers, 1999), p. 61.
Jacques Ellul, Violence: Reflections from a Christian Perspective, trans. Cecelia Gaul Kings (New York: Seabury Press, 1969), p. 28.
Mark Cherry. “The Emptiness of Postmodern, Post-Christian Bioethics: An Engelhardtian Reevaluation of the Status of the Field,” Christian Bioethics 20, no. 2 (2014): 169
Jeffrey P. Bishop. “Renewing Christian Bioethics,” Christian Bioethics, 20, no. 2 [2014]: 141.
In some ways, the historical relationalism of Catholic moral theologian, Charles Curran, might serve as a parallel—although limited. For Curran, the interpersonal and transhistorical nature of moral discernment is vital for determining human responsibility. However, the flashes of moral insight gained from one’s neighbor and from history in Curran’s ethics are seemingly devoid of a Christological ground, as comparatively seen in Barth’s moral theology; see, for example, Charles E. Curran, “Catholic Moral Theology Today,” in New Perspectives in Moral Theology, ed. Charles Curran (Notre Dame: Fides, 1974)
Charles Curran, Moral Theology: A Continuing Journey (Notre Dame: University of Notre Dame Press, 1982).
Daniel J. Price, Karl Barth’s Anthropology in Light of Modern Thought (Grand Rapids: Wm. B. Eerdmans, 2002), pp. 97–98
Paul D. Matheny, Dogmatics and Ethics: The Theological Realism and Ethics of Karl Barth’s Church Dogmatics (Frankfurt am Main: Verlag Peter Lang, 1990), p. 87.
Donald MacKinnon, “Drama and Memory (1984),” in Philosophy and the Burden ofTheological Honesty: A Donald Mackinnon Reader, ed. John C. McDowell (London: T. & T. Clark, 2011), p. 182.
John Webster, Barth’s Ethics of Reconciliation (Cambridge: Cambridge University Press, 1995), p. 86.
Karl Barth and Eduard Thurneysen, Revolutionary Theology in the Making: Barth-Thurneysen Correspondence, 1914–1925, trans. James D. Smart [Richmond: John Knox Press, 1964], p. 21
For further reflection on Barth’s doctrine of election, see [auAlbert Ebneter, Der Mensch in Der Theologie Karl Barths (Zürich: Orientierung, 1952), p. 11
Bruce McCormack, Karl Barth’s Critically Realistic Dialectical Theology: Its Genesis and Development, 1909–1936 (Oxford: Clarendon Press, 1995), pp. 456–463
Suzanne McDonald, Reimagining Election: Divine Election as Representing God to Others and Others to God (Grand Rapids: Wm. B. Eerdmans, 2010).
Michael T. Dempsey’s anthology, Trinity and Election in Contemporary Theology (Grand Rapids: Wm. B. Eerdmans, 2011), 39–228.
Gerald McKenny, The Analogy ofGrace: Karl Barth’s Moral Theology (Oxford: Oxford University Press, 2010), p. 20.
Sarah Katherine Pinnock, “Existential Encounter with Evil: Gabriel Marcel’s Response to Suffering as a Trial,” in Beyond Theodicy: Jewish and Christian Continental Thinkers Respond to the Holocaust, SUNY Series in Theology and Continental Thought (Albany: State University of New York Press, 2002), p. 30.
John Webster, “‘Where Christ Is’: Christology and Ethics,” ed. F. Leron Shults and Brent Waters (Grand Rapids: Wm. B. Eerdmans, 2010), pp. 46–47.
Gabriel Marcel, Being and Having, trans. Katherine Farrer (Westminster: Dacre Press, 1949), p. 96.
Jens Zimmerman and Brian Gregor, eds., Being Human Becoming Human: Dietrich Bonhoeffer and Social Thought (Eugene: Pickwick, 2010), p. 24.
John C. McDowell, “Theology a Conversational Event: Karl Barth, the Ending of ‘Dialogue’ and the Beginning of ‘Conversation’,” Modern Theology 19, no. 4 (2003): 491.
Copyright information
© 2015 Ashley John Moyse
About this chapter
Cite this chapter
Moyse, A.J. (2015). The Technique of Bioethics and the Freedom for Encounter. In: Reading Karl Barth, Interrupting Moral Technique, Transforming Biomedical Ethics. Palgrave Macmillan’s Content and Context in Theological Ethics. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137534590_3
Download citation
DOI: https://doi.org/10.1057/9781137534590_3
Publisher Name: Palgrave Macmillan, New York
Print ISBN: 978-1-349-57061-4
Online ISBN: 978-1-137-53459-0
eBook Packages: Palgrave Religion & Philosophy CollectionPhilosophy and Religion (R0)