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, technically supported agriculture, administrative technologies etc. are necessary to protect and improve human health, well-being, and the free pursuit of life-plans. To a lesser degree this holds for the protection of non-human life, too. Animal and plant populations can be saved from destructive natural

In: Ethics and the Limits of Technology

apes as our closest kin. The obvious similarity in essential characteristics furthers empathy and motivates animal protection, and these animals certainly play an important role as flagship species. As long as no direct suffering is associated with their role as ambassadors for their last living

In: Cognitive Kin, Moral Strangers? Linking Animal Cognition, Animal Ethics & Animal Welfare

apes as our closest kin. The obvious similarity in essential characteristics furthers empathy and motivates animal protection, and these animals certainly play an important role as flagship species. As long as no direct suffering is associated with their role as ambassadors for their last living

In: Cognitive Kin, Moral Strangers? Linking Animal Cognition, Animal Ethics & Animal Welfare
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- mukallaf state as a life not worthwhile living /saving. Third, there are gaps and problems with such a construct related to mukallaf state, that the author recognises, but to then compensate by distorting the use of the term mukallaf to suit a status beyond just accountability of worship, and to

Open Access
In: End-of-Life Care, Dying and Death in the Islamic Moral Tradition
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exclusive to a limited number of intensive care unit ( ICU ) patients. 1 End-of-Life Care and Its Ethical Questions That all living humans eventually die is one of the empirically verified facts that has never failed throughout human history. Thus, dying and death represent an integral part of the

Open Access
In: End-of-Life Care, Dying and Death in the Islamic Moral Tradition

suffering has the right for its own interest not to suffer to be taken into consideration equally in relation to the same interests of other living beings . However, no right to life or the like is established by this. Singer certainly appropriately describes the role of the ability to suffer as a basic

In: Cognitive Kin, Moral Strangers? Linking Animal Cognition, Animal Ethics & Animal Welfare

suffering has the right for its own interest not to suffer to be taken into consideration equally in relation to the same interests of other living beings . However, no right to life or the like is established by this. Singer certainly appropriately describes the role of the ability to suffer as a basic

In: Cognitive Kin, Moral Strangers? Linking Animal Cognition, Animal Ethics & Animal Welfare

longer related to our life and actions today. They are not history, but part of our own reality. If these animals die out, then this direct reference is lost, which could lead to a special form of dissociation between us and our connection to the rest of living nature. In recent years, environmental

In: Cognitive Kin, Moral Strangers? Linking Animal Cognition, Animal Ethics & Animal Welfare

longer related to our life and actions today. They are not history, but part of our own reality. If these animals die out, then this direct reference is lost, which could lead to a special form of dissociation between us and our connection to the rest of living nature. In recent years, environmental

In: Cognitive Kin, Moral Strangers? Linking Animal Cognition, Animal Ethics & Animal Welfare
Author:

motivated by mercy towards a suffering person in order to put an end to the pains that they experience (Dār al-Iftāʾ al-Miṣriyya 2011, 27:191–192). On the other hand, al-Ṭayyib indicated the possibility of switching off of life support measures in the case of a person who is considered “clinically dead

Open Access
In: End-of-Life Care, Dying and Death in the Islamic Moral Tradition