Medical care and biomedical research are rapidly becoming global. Ethical questions that once arose only in the narrow context of the physician-patient relationship in relatively prosperous societies are now being raised across societies, cultures, and continents. For example, what should be the "standard of care" for clinical trials of medical innovations in poorer countries? Are researchers obligated to compare new therapies or drugs with the best known ones available, or can they use as a benchmark the actual treatments (or lack of treatments) available to poor people? Should pharmaceutical companies seeking to lower the costs of new drug trials be allowed to enroll citizens of less developed countries in them even when those individuals cannot afford and will not be eligible for the resulting drugs? More generally, should the norms of medicine and research be the same across cultures or can they adapt to local social, economic, or religious conditions? Global Bioethics gathers some of the world's leading bioethicists to explore many of the new questions raised by the globalization of medical care and biomedical research. Among the topics covered are the impact of globalization on the norms of medical ethics, the conduct of international research, the ethics of international collaborations, challenges to medical professionalism in the international setting, and the relation of religion to global bioethics.

Long before it cured disease, medicine aimed to relieve suffering- but despite that precedence, the relief of suffering often takes a back seat in today's biomedical research and treatment. Modern bioethics, too, has been slow to come to terms with suffering. Attention to ethical quandaries has sometimes displaced attention to the experience of patients. This book seeks to place suffering at the center of bioethical thinking once again. Among the questions its contributors explore are: What is the meaning of suffering? How does it relate to pain? If there can be pain without suffering, can there be suffering without pain? Does suffering require advanced cognitive abilities? Can animals suffer? Many believe that we have strong obligations to relieve or minimize suffering; what are the limits of these obligations? Does the relief of suffering justify the termination of a patient's life, as proponents of euthanasia maintain? What is the bearing of suffering on the cherished bioethical principle of autonomy? Can suffering impair a patient's ability to make reasoned choices? To what extent must the encounter with suffering be an important component of medical education? Do religious traditions ever move from efforts to explain and relieve suffering to positions that justify and promote it? The aim of this book is to undertake a new foray into this "foreign territory" of suffering. With a foreword by the distinguished bioethicist Daniel Callahan, its twenty-two chapters, authored by leading scholars in science and bioethics, are organized so as to examine suffering in its biological, psychological, clinical, religious, and ethical dimensions.

Each year, neonatal Intensive care units (NICUs) in the U.S. and around the world help thousands of sick or premature newborns survive. NICUs are committed to the ideals of family-centered care, which encourages shared decision-making between parents and NICU caregivers. In cases of infants with conditions marked by high mortality, morbidity, or great suffering, family-centered care affirms the right of parents to assist in making decisions regarding aggressive treatment for their infant. Often, these parents' difficult and intimate decisions are shaped profoundly by their religious beliefs. In light of this, what precisely are the teachings of the major world religious traditions about the status and care of the premature or sick newborn? Few studies have grappled with what major religious traditions teach about the care of the newborn or how these teachings may bear on parents' decisions. This volume seeks to fill this gap, providing information on religious teachings about the newborn to the multidisciplinary teams of NICU professionals (neonatologists, advance practice nurses, social workers), as well as to parents of NICU patients, and students of bioethics. In chapters dealing with Judaism, Catholicism, Denominational Protestantism, Evangelical Protestantism, African American Protestantism, Sunni and Shi'a Islam, Hinduism, Buddhism, Navajo religion, and Seventh Day Adventism, leading scholars develop the teachings of these traditions on the status, treatment, and ritual accompaniments of care of the premature or sick newborn. This is an essential book that will serve as a first resort for clinicians who need to understand the religious dynamics influencing anyone making a difficult decision about her sick newborn.