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 overall healthiness care this present day think, on the whole, a contemporary Western philosophical framework. but the range of cultural and non secular assumptions concerning human nature, overall healthiness and ailment, existence and demise, and the prestige of the person recommend cross-cultural research of healthiness care ethics is required. A Cross-Cultural discussion on healthiness Care Ethics offers this research. It indicates that moral questions should be resolved by means of studying the moral rules found in each one tradition, significantly assessing each one price, and picking out universal values discovered inside of all traditions, It encourages the advance of world expertise and sensitivity to and recognize for the range of peoples and their values and may increase knowing in addition to aid to foster a better stability and a fuller fact in attention of the human and what makes for well-being and wholeness.

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Additional resources for A cross-cultural dialogue on health care ethics

Example text

We recognize that cultures are expressed in beliefs and practices. In our work, we try to explore the assumptions that lie behind these beliefs and practices, recognizing that we must begin by trying to unmask our own assumptions. We are acutely aware that our interpretations of other people's belief systems and practices are refracted through the lenses of our own systems of meaning. Belief systems and practices can be explored along a variety of axes: theological, economic, philosophical, political, legal, and so forth.

The adoption of the wrong views makes us see the transitory as permanent, the painful as happy, the impure as pure, and what is not-self as self. g. the illusory permanent and identical self and the permanent object of desire and we always suffer disappointment. By accepting things as they really are nothing is permanent and without suffering; the self is in reality nothing more than a name for the complex of psycho-physical elements (nama-rupa) the mind no longer strives for the satisfaction of self-seeking impulses nor clings to objects.

Let us illustrate with an incident from Harold Coward's experience. He writes as follows: Many years ago when I was just beginning my career as a university professor, I ended up going to a conference with a colleague who was Hindu, born in India. Now I knew all about Hinduism in fact I taught it in the university. But until this trip I had not really understood the tradition from within. The difference began when we selected our seats on the plane. Of course, we would sit together, but the seats should be chosen so as to avoid certain inauspicious numbers.

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