User:Khushjawandha/sandbox

Welcome to my user page. I am currently a post baccalaureate student at California State University, East Bay. I received my undergraduate degree in Business Economics from University of California, Irvine. My academic goal is to go to dental school and my career goal is to have my own orthodontics practice. Some of my hobbies include health and fitness, sports, and exploring new music.

Evaluating Content
Everything in the article was related to the topic discussed. The article was about medical error, and the article spoke on various facets and subtopics of medical error. Some information and figures are from nearly 30 years ago, however the sources used for these figures are cited. Some of the figures and statistics used are contradictory to each other, but this is acknowledged in the article and stated that perhaps some figures are inaccurate or were taken out of context.

Evaluating Tone
Overall, the article appeared to be neutral and was stating mostly unbiased facts. If anything, it may appear that the article is trying to hold physicians more accountable so that medical error can be avoided. It seems like this because of all the figures and examples given of medical error occurring and the repercussions that follow.

Evaluating Sources
The sources cited appeared credible and came from mostly scientific and academic journals.

Talk Page
The talk page consists of users arguing and debating over information presented in the article and whether the data is good and helpful. Users are also talking about the addition, removal, and merging of various sections of the article. The users or Wikipedians talking about the topic seem to be very knowledgeable on the topic at hand, and are committed to providing up to date and accurate information on the topic.

Sources for Precis
History of Bioethics - https://muse.jhu.edu/article/15246/pdf?casa_token=DVxcndzB6qQAAAAA:nGYo6uTlDlVdDPd0YVD81aJ9eeiZxL1yYQLTSos6GGijBJ1aYO0zFy88A0gJ0E7IifJZ319v

Origins of the word "bioethics" dating back to 1970, coined by Sargent Shriver.

Islamic Bioethics - http://www.cmaj.ca/content/164/1/60.full

Islamic Bioethics -

https://muse.jhu.edu/article/563329/summary - diversity in Islamic countries and in Islamic bioethics

Shia vs. Sunni causing differences in Islamic bioethics -

https://muse.jhu.edu/article/416359/summary Spirituality and Bioethics - https://link.springer.com/article/10.1007/BF02248742

Bioethics Education in Canadian Medical Schools and Residency - http://www.cmaj.ca/content/164/8/1163.full

Martensen, Robert (April 2001). "The History of Bioethics: An Essay Review". Journal of the History of Medicine and Allied Sciences. 56: 168–175 – via Project MUSE.

King, Muldoon, Norman, Maureen (December 1995). "Spirituality, Healthcare, and Bioethics". Journal of Religion and Health. 34: 329–350 – via Springer Link.

Daar, Khitamy, Abdallah S., A. (January 9, 2001). [whosoever killeth a human being … it shall be as if he had killed all humankind, and whosoever saveth the life of one, it shall be as if he saved the life of all humankind. "Bioethics for clinicians: 21. Islamic Bioethics"] Check  value (help). Canadian Medical Association Journal.

Bagheri, Alireza (December 2014). "Priority Setting in Islamic Bioethics: Top 10 Bioethical Challenges in Islamic Countries". Asian Bioethics Review. 6: 391–401 – via Project MUSE.

Aramesh, Kiarash (December 2009). "Iran's Experience on Religious Bioethics: An Overview". Asian Bioethics Review. 1: 318–328 – via Project MUSE.

McKneally, Singer, Martin F., Peter A. (April 17, 2001). "Bioethics for Clinicians: 25. Teaching Bioethics in the Clinical Setting". Canadian Medical Association Journal. 164: 1163–1167.

Etymology
Sargent Shriver, the spouse of Eunice Kennedy Shriver, claimed that he had invented the word "bioethics" in the living room of his home in Bethesda, Maryland in 1970. He stated that he thought of the word after returning from a discussion earlier that evening at Georgetown University, where he discussed with others a possible Kennedy family sponsorship of an institute focused around the "application of moral philosophy to concrete medical dilemmas."

Perspectives and Methodology
Some argue that spirituality and understanding one another as spiritual beings and moral agents is an important aspect of bioethics, and that spirituality and bioethics are heavily intertwined with one another. As a healthcare provider, it is important to know and understand varying world views and religious beliefs. Having this knowledge and understanding can empower healthcare providers with the ability to better treat and serve their patients. Developing a connection and understanding of a patient's moral agent helps enhance the care provided to the patient. Without this connection or understanding, patients can be at risk of becoming "faceless units of work" and being looked at as a "set of medical conditions" as opposed to the storied and spiritual beings that they are.

In Chinese culture and bioethics, there is not as much of an emphasis on autonomy as opposed to the heavy emphasis placed on autonomy in Western bioethics. Community, social values, and family are all heavily valued in Chinese culture, and contribute to the lack of emphasis on autonomy in Chinese bioethics. The Chinese believe that the family, community, and individual are all interdependent of each other, so it is common for the family unit to collectively make decisions regarding healthcare and medical decisions for a loved one, instead of an individual making an independent decision for his or her self.[19]

In Africa, their bioethical approach is influenced by and similar to Western bioethics. Some are calling for a change, and feel that indigenous African philosophy should be applied. The belief is that Africans will be more likely to accept a bioethical approach grounded in their own culture, and that it will empower African people and give them dignity.

Islamic Bioethics
Bioethics in the realm of Islam differs from Western bioethics, but they share some similar perspectives viewpoints as well. Western bioethics is focused around rights, especially individual rights. Islamic bioethics focuses more on religious duties and obligations, such as seeking treatment and preserving life. Islamic bioethics is heavily influenced and connected to the teachings of the Qur'an as well as the teachings of Prophet Muhammad. These influences essentially make it an extension of Shariah or Islamic Law. In Islamic Bioethics, passages from the Qur'an are often used to validate various medical practices. For example, a passage from the Qur'an states "whosoever killeth a human being … it shall be as if he had killed all humankind, and whosoever saveth the life of one, it shall be as if he saved the life of all humankind." This excerpt can be used to encourage using medicine and medical practices to save lives, but can also be looked at as a protest against euthanasia and assisted suicide. A high value and worth is placed on human life in Islam, and in turn human life is deeply valued in the practice of Islamic bioethics as well. Muslims believe all human life, even one of poor quality, needs to be given appreciation and must be cared for and conserved.

In an effort to react to new technological and medical advancements, informed Islamic jurists regularly will hold conferences to discuss new bioethical issues and come to an agreement on where they stand on the issue from an Islamic perspective. This allows Islamic bioethics to stay pliable and responsive to new advancements in medicine. The standpoints taken by Islamic jurists on bioethical issues are not always unanimous decisions and at times may differ. There is much diversity among Muslims varying from country to country, and the different degrees to which they adhere by Shariah. Differences and disagreements in regards to jurisprudence, theology, and ethics between the two main branches of Islam, Sunni and Shia, lead to differences in the methods and ways in which Islamic bioethics is practiced throughout the Islamic world. An area where there is a lack of general consensus is brain death. The Organization of Islamic Conferences Islamic Fiqh Academy (OIC-IFA) holds the viewpoint that brain death is equivalent to cardiopulmonary death, and acknowledge brain death in an individual as the individual being deceased. On the contrary, the Islamic Organization of Medical Sciences (IOMS) states that brain is an "intermediate state between life and death" and do not acknowledge a brain dead individual as being deceased.

Reproduction and Abortion in Islamic Bioethics[edit]
Like with most other situations, Islamic bioethicists look to the Qur'an and religious leaders regarding their outlook on reproduction and abortion. It is firmly believed that reproduction of a human child can only be proper and legitimate via marriage. This does not mean that a child can only be reproduced via sexual intercourse between a married couple, but that the only proper and legitimate way to have a child is when it is an act between husband and wife. It is okay for a married couple to have a child artificially and from techniques using modern biotechnology as opposed to sexual intercourse, but to do this out of the context of marriage would be deemed immoral.

Islamic bioethics is strongly against abortion and strictly prohibits it. The IOMS states that "from the moment a zygote settles inside a woman's body, it deserves a unanimously recognized degree of respect." Abortion only permitted in unique situations where it is considered to be the "lesser evil." [26]

Every medical school in Canada teaches bioethics so that students can gain an understanding of biomedical ethics and use the knowledge gained in their future careers to provide better patient care. Canadian residency training programs are required to teach bioethics as it is one of the conditions of accreditation, and is a requirement by the College of Family Physicians of Canada and by the Royal College of Physicians and Surgeons of Canada.