Brain Death and Its Entanglements: A Redefinition of Personhood for Islamic Ethics.
The Islamic philosophical, mystical, and theological sub-traditions have each made characteristic assumptions about the human person, including an incorporation of substance dualism in distinctive manners. Advances in the brain sciences of the last half century, which include a widespread acceptance...
| Publicado en: | Journal of Religious Ethics Vol. 36; no. 1; pp. 13 - 37 |
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| Formato: | Artículo |
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Wiley-Blackwell
Mar2008
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| Acceso en línea: | Ver este registro en EBSCOhost |
| fields | @attributes: recordID: 1 pdfLink: plink: https://search.ebscohost.com/login.aspx?direct=true&db=hlh&AN=31225433&site=ehost-live header: @attributes: shortDbName: hlh uiTerm: 31225433 longDbName: Humanities International Complete uiTag: AN controlInfo: bkinfo: jinfo: jid: 03849694 REH jtl: Journal of Religious Ethics issn: 03849694 maglogo: Y pubinfo: dt: Mar2008 vid: 36 iid: 1 pid: 480 pub: Wiley-Blackwell artinfo: ui: 31225433 10.1111/j.1467-9795.2008.00334.x ppf: 13 ppct: 24 formats: fmt: – @attributes: type: T – @attributes: type: P size: 151KB tig: atl: Brain Death and Its Entanglements: A Redefinition of Personhood for Islamic Ethics. aug: au: Haque, Omar Sultan affil: Harvard Medical School, Oliver Wendell Holmes Society, 260 Longwood Avenue, Boston, MA 02115, 617.432.3580 su: Brain death Islamic philosophy Manners & customs Brain physiology Death Soul Personality (Theory of knowledge) Dualism (Religion) Muslims sug: subj: Brain death Islamic philosophy Manners & customs Brain physiology Death Soul Personality (Theory of knowledge) Dualism (Religion) Muslims keyword: brain death Ibn Qayyim al‐Jawziyya Ibn Qayyim al-Jawziyya Ibn Sina (Avicenna) organ transplantation personhood soul spirit ab: The Islamic philosophical, mystical, and theological sub-traditions have each made characteristic assumptions about the human person, including an incorporation of substance dualism in distinctive manners. Advances in the brain sciences of the last half century, which include a widespread acceptance of death as the end of essential brain function, require the abandonment of dualistic notions of the human person that assert an immaterial and incorporeal soul separate from a body. In this article, I trace classical Islamic notions of death and the soul, the modern definition of death as "brain death," and some contemporary Islamic responses to this definition. I argue that a completely naturalistic account of human personhood in the Islamic tradition is the best and most viable alternative for the future. This corporeal monistic account of Muslim personhood as embodied consciousness incorporates the insights of pre-modern Muslim thinkers yet rehabilitates their characteristic mistakes and thus has the advantages of neuroscientific validity and modern relevance in trans-cultural ethical discourse; it also helps to alleviate organ shortages in countries with majority Muslim populations, a serious ethical impasse of recent years. pubtype: Academic Journal doctype: Article src: R language: English refInfo: copyright: @attributes: flag: Y custom: Copyright of Journal of Religious Ethics is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites without the copyright holder's express written permission. Additionally, content may not be used with any artificial intelligence tools or machine learning technologies. However, users may print, download, or email articles for individual use. item: Journal of Religious Ethics holder: Wiley-Blackwell dt: @attributes: year: 2008 holdings: @attributes: islocal: N |
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