Autonomy and Human Rights in Health Care: An International by David N. Weisstub, Guillermo Díaz Pintos

By David N. Weisstub, Guillermo Díaz Pintos

Autonomy and Human Rights in Healthcare: a global standpoint is a bunch of essays released in reminiscence of David Thomasma, one of many top humanists within the box of bioethics in the course of the 20th century. A pioneer within the box of multidisciplinary study, having built-in significant theological and philosophical traditions within the west with sleek technological know-how, Thomasma used to be a task version to the authors who've committed essays to his significant avenues of inquiry. The authors symbolize many various international locations and disciplines in the course of the globe. the amount offers with the urgent factor of the way to floor a common bioethics within the context of the conflicted international of combative cultures and perspectives.

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By universal human rights, I mean those that must always and everywhere be respected, binding individuals never to transgress them. 5 Generally, these will be what have otherwise been known as “natural rights that apply to all people everywhere. Local, Stipulative Rights. By local, stipulative rights I mean those that can be granted by various societies according to their particular means and particular conditions. Roughly, these will be so-called “positive rights” – rights to be given particular goods or services.

Derrida goes on to note that, by emphasizing difference, one deconstructs all efforts of establishing a kingdom. In his thinking, there can be no capital letters, not even I. No one perspective, for instance, autonomy, could govern our ethics. Rather the individual would be defined by his/her cultural context. In the post-modern view, even being as Is-ness is simply a choice. Being’s privileged place does not rest on some objective truth, but on a choice to emphasize being over non-being. Applying that to the Western emphasis on the individual, autonomy is not a side constraint of all ethics, but simply a choice to over-emphasize human difference to the exclusion of immanent ties to all things that are.

Third, if all values were only by attribution, and rights could only be conferred by membership in the class of persons, stipulatively defined, one would need to justify, morally, one’s stipulation of the particular characteristics that define the class. But this exercise would quickly lead to an infinite regress of reasons. If all value were only by attribution, then the value one attributed to members of the class of persons could only be justified by giving good reasons for one’s stipulative definition.

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