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 well-being care at the present time suppose, mostly, a latest Western philosophical framework. but the range of cultural and non secular assumptions concerning human nature, healthiness and disorder, existence and demise, and the prestige of the person recommend cross-cultural learn of healthiness care ethics is required. A Cross-Cultural discussion on healthiness Care Ethics offers this research. It exhibits that moral questions could be resolved by means of interpreting the moral rules found in each one tradition, seriously assessing every one worth, and selecting universal values chanced on inside all traditions, It encourages the improvement of worldwide information and sensitivity to and recognize for the range of peoples and their values and may enhance knowing in addition to aid to foster a better stability and a fuller fact in attention of the human situation and what makes for well-being and wholeness.

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You are taken from family and friends and placed in unfamiliar surroundings filled with strange sights, smells, sounds, and food to say nothing of the technology to which one is asked to submit. Modern biomedical culture operates with its own norms and standards covering everything from architectural design, forms of consent, and standards of purity. Nothing is wrong with this biomedical culture in and of itself, so long as it does not make itself God sees itself as embodying the absolute truth (modern medical science) to which all other cultures must unquestioningly submit.

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.

E. a realistic acceptance of the three traits of existence: impermanence, insubstantiality, and suffering of unsatisfactoriness. 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.

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