A cross-cultural dialogue on health care ethics by Harold G. Coward, Phinit Rattanakun

By Harold G. Coward, Phinit Rattanakun

The moral theories hired in future health care this present day suppose, in most cases, a contemporary Western philosophical framework. but the range of cultural and spiritual assumptions relating to human nature, healthiness and affliction, existence and loss of life, and the prestige of the person recommend cross-cultural learn of health and wellbeing care ethics is required. A Cross-Cultural discussion on overall healthiness Care Ethics presents this examine. It exhibits that moral questions may be resolved by way of reading the moral rules found in every one tradition, seriously assessing every one worth, and selecting universal values discovered inside of all traditions, It encourages the advance of world knowledge and sensitivity to and appreciate for the variety of peoples and their values and may enhance realizing in addition to support to foster a better stability and a fuller fact in attention of the human situation and what makes for future health and wholeness.

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Stephenson (chapter 5) examines expanding notions of culture including seeing medicine as itself a culture rather than a neutral scientific truth. He also explores the way cultural collectives are threatened by the ascendant individualism which often dominates modern medicine. " Christopher Boorse's proposal that health and health care are value-free is examined alongside various evaluative conceptions of health. In Part II, we offer some selected examples of how these different conceptions of health and health care ethics manifest themselves especially in beginning- and end-of-life situations.

During a visit to Thailand we made a field trip to a village about 90 kilometres outside Bangkok. There we found two medical units serving the community: a modern biomedical clinic and a monk-healer practising in the nearby Buddhist Temple. The monk-healer specialized in treating simple fractures without casts or splints but with daily hot herbal oil massage and Buddhist chanting. The patients slept in the Temple on simple cots and ate food provided by their families. The Temple and the monk-healer depended on freewill offerings from the village and treated patients free of charge.

During a visit to Thailand we made a field trip to a village about 90 kilometres outside Bangkok. There we found two medical units serving the community: a modern biomedical clinic and a monk-healer practising in the nearby Buddhist Temple. The monk-healer specialized in treating simple fractures without casts or splints but with daily hot herbal oil massage and Buddhist chanting. The patients slept in the Temple on simple cots and ate food provided by their families. The Temple and the monk-healer depended on freewill offerings from the village and treated patients free of charge.

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