By S. Cromwell Crawford
S. Cromwell Crawford breaks new flooring during this provocative research of Hindu bioethics in a Western atmosphere. He offers a brand new ethical and philosophical point of view on attention-grabbing and arguable bioethical matters which are in many instances within the information: cloning, genetic engineering, the human genome undertaking, reproductive applied sciences, the tip of lifestyles, and plenty of extra. This Hindu point of view is especially noteworthy due to India’s personal indigenous scientific process, that's more advantageous than ever and drawing persevered curiosity from the West. The Hindu bioethics provided during this e-book are philosophically pluralistic and ethically contextual, giving them that conceptual flexibility that is usually lacking in Western religions, yet that's demanded via the twenty-first century’s advanced ethical difficulties. complete in scope and passionate in nature, Crawford’s learn is a crucial source for analyses of sensible ethics, bioethics, and well-being care.
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Extra info for Hindu Bioethics for the Twenty-First Century
More generally, all morbid states of body and mind that could not be attributed to divine agency or to circumstances were assigned to demonic forces. Other causes of disease were the breach of taboos or the result of sorcery and witchcraft. In addition to these theories of the origin of disease through external agencies, benevolent or malevolent, there is a more rational explanation of morbidity in terms of worms and insects that occupy the organism. Allowances were made for wounds and fractures incurred by accident or in war.
Kalpasth¯anam (pharmacy) pharmaceutical preparations. 18 There is a total of one hundred and ﬁfty chapters dealing with speciﬁc subjects. Su´sruta SaÓmhit¯a The Su´sruta SaÓmhit¯a is distinguished as being the earliest known treatise dealing extensively with surgery, an area that is treated lightly by Caraka. 38 Foundations Its excellence lies in its rational and systematic approach to the many subjects covered in the ﬁeld. Its origins are obscure; the extant work is a recension by the alchemist N¯ag¯arjuna from an earlier text.
There is ample evidence that Buddhist and Jain scholars aided in the development of medical science, inasmuch as their anti-brahmanical philosophy afforded them the freedom and impetus to experiment without risk of breaking taboos. However, Zysk tends to overlook and underestimate the interactive capacity of Hindu ideas and ideals, and their ability to adapt to new ﬁndings, especially in the medical ﬁeld. The naturalistic orientation of Hindu medicine, given its philosophic underpinnings, probably made it easier to assimilate heterodox views in ways not possible for more traditional branches of Hinduism.