Eubios Journal of Asian andInternational Bioethics
EJAIB Vol 20 (4) July 2010 ISSN 1173-2571
Copyright ©2010 Eubios Ethics Institute (All rights reserved, for commercial reproductions).
Eubios Ethics Institute World Wide Web: www.eubios.info/index.htm
Official Journal of the Asian Bioethics Association (ABA)

Abstract Book for the
The Eleventh Asian Bioethics
Conference (ABC11) /Fifth UNESCO Asia-Pacific
School of Ethics Roundtable

Mundialization,
Bioethics and Policy
1-2 August 2010
Organised by the Asian Bioethics Association, theCentre for Biomedical Ethics of the National
University of Singapore (NUS), and the Regional Unit
for Social and Human Sciences in Asia and the Pacific(RUSHSAP), UNESCO Bangkok.
Venue: Clinical Research Centre Auditorium, Block MD
11, Level 1, NUS.

1st August
8:20-10:20 Opening Session
Chairs: Leonardo de Castro and Darryl Macer
1-1) Welcoming Words
Paul McNeill, Deputy Director, Centre for Biomedical
Ethics, Yong Loo Lin School of Medicine, National
University of Singapore
1-2) Welcoming Words
Prof Leo Tan, Chairman, Science Sub-Commission,
National Commission of Singapore to UNESCO
1-3) Opening Words from Asian Bioethics Association(ABA)
Leonardo de Castro, President, ABA

1-4) Mundialization, Bioethics and Policy: UNESCO’s
Asia-Pacific School of Ethics
Darryl Macer, Regional Adviser for Social and Human
Sciences for Asia and Pacific, UNESCO Bangkok, 920
Sukhumvit Rd, Bangkok 10110, Thailand
Email: d.macer@unesco.org
Website: www.unescobkk.org/rushsap
The theme for the 2010 Asian Bioethics Conference(ABC11) / Fifth UNESCO Asia-Pacific School of Ethics
Roundtable is Mundialization, Bioethics and Policy. At
first some explanation of ―mundialization‖ will benecessary. The term is being used increasingly inphilosophical dialogues (e.g. Macer & Saad-Zoy,
2010a,b). In this age of globalization, the easy movementof capital, goods, technology and persons across national
borders is accompanied by an ever-widening
dissemination of diverse ideas, beliefs, values and customs
among various peoples. This cultural diffusion isaccelerating through telecommunication. Cultures, which
had claimed individual uniqueness, one from another, now
blur into one another.
The notions of human dignity and human rights
have become today part of the internationally standardized
democratic ideas that have come to represent theinterconnectivity of global survival: e.g. no human being
has the right to exercise his or her rights at the expense ofanother‘s. Of course, this idea of human rights is notuniversally accepted in the strict sense of the word.
Nonetheless, over centuries of mundialization processes, it
now encompasses every corner of the earth. Transforming
globalized ideas into our own schemata and making themour own is accomplished through transculturation, whichis mediated through the elements in our culture‘sconceptual schemata that are compatible with elements inthe conceptual schemata of another culture (Cha, 2010).
The mundialization process takes place by virtue oftransculturation through the medium of which such ideas
such as freedom, equality, social justice and human rights
positioned as the real essentials of democracy across theworld. All nations and peoples of East and West, Southand North, need to recognize, accept and act upon theseideas as constitutive of our interpretative schemata forunderstanding political and social reality.
In ongoing discussions of bioethics, which recognize
the ancient origins of bioethics concepts across all regionsof the world, though our biological, social and spiritual
heritage, we need to examine how the commonalities of

98past ethical principles and behavioural patterns, which
later separated into variations as our species spread acrossthe globe, have been also intermingling and mundializing
over the past millennia. Perhaps these saving seeds of ourhumanity need to be further sown and cultivated in the
global garden, if humanity is to survive global challenges
such as climate change, biodiversity loss and population
size. What are the implications for these processes forpolicy related to bioethics? We hope that many ideas andlessons from policy and realities in different countries willcross-fertilize between cultures as we develop methods toimplement international policy between cultures.
The UNESCO Asia-Pacific School of Ethics is a
network of active researchers across the Asia-Pacificregion that are involved in cooperative activities with
RUSHSAP in bioethics and ethics of science andtechnology. Since the launch of the School in 2005 thisregional network meets regularly. Since the Second
UNESCO Asia-Pacific School of Ethics Roundtable, thenetwork meeting has also coincided with the Asian
Bioethics Conference. The First Asian Bioethics
Conference was the UNESCO Asian Bioethics Conference
convened in 1997 in Kobe, Japan.
References
Macer, DRJ. and Saad-Zoy, S. eds. Asian-ArabPhilosophical Dialogues on War and Peace. UNESCO
Bangkok 2010.
Macer, DRJ. and Saad-Zoy, S. eds. Asian-ArabPhilosophical Dialogues on Globalization, Democracy
and Human Rights. UNESCO Bangkok 2010.
In-Suk Cha, The Mundialization of Home: Enabling a
Consciousness of Multi-Identity, in Macer, DRJ. and
Saad-Zoy, S. eds. Asian-Arab Philosophical Dialogues on
Culture of Peace and Human Dignity. UNESCO Bangkok
In Press.
1-5) Bioethics and Family in the Japanese Society - Its
Changing Role
Rihito Kimura, Ph.D.
President, Keisen University, Tokyo, Japan
Email: rihito@keisen.ac.jp
This presentation will examine the ways in which
cultural context influenced the development of bioethics inJapan. To this end, it is important to understand theconcept of ―human relationships‖ in Japanese cultural
traditions. One of the cornerstones of those humanrelationships is the family. A review of case studies in―truth telling‖ in cancer diagnosis, as well the recent
trends in the care for the elderly show the shift in the roleof family in Japan. Most recently, the new Japanese
Organ Transplants Law, which came into effect on 17 July
2010, gives the family a more positive role in donatingorgans from brain dead family members. Even as shifts
can be seen in the role of family, the underlying traditions
still play a very strong role when discussing the universal
principles of bioethics in Japan.

ABC11 Abstracts / EJAIB 20 (July 2010)
relation with a patient as a merit. Physicians have toregard the patient as one‘s own intimate family members
rather than an impartial and detached attitude. The meritof such a relation is to enhance the care and concern of thephysician and the building up of the trust of the patient
towards the physician. This paper first clarifies themeaning of such a relationship and how it prescribes theprofessional code in a different but appropriate behaviour
in clinical situations. It is argued that this relationshipprovides a better model for the service of the patient andher family than the contractual or contractarian model ofthe West. Finally it prescribes certain modifications of a
medical education program for future physicians andnurses.
1-7) Bioethics as a Force Creating a New Culture
Qiu Renzong, Ph.D.
Centre for Applied Ethics, Institute of Philosophy, Chinese
Academy of Social Sciences
Email: qiurenzong@hotmail.com
As bioethics has been expanding to all over the world,
especially to the countries with a culture quite different
from the one in the countries from which bioethics was
originated, the issue of the relationship of bioethics with
culture has been raised repeatedly. However, we have to
explore the definition of bioethics first and try to clear up
the confusions and ambiguities around the concept ofbioethics with hope that the rational and normative
property of bioethics could be defended. The success ofbioethics caused an ambition to build "global bioethics"(echo with "universal ethics") which is proved to beanother ambiguous and confused concept. The expansionof bioethics did prove that there are common values indifferent cultures, these may be called "universal values",
but these are not sufficient to build an overarchingbioethical theory in which we can find solutions to all
bioethical issues we face. The same is that the efforts some
Confucians made are in vain, when they want to turnConfucianism into a magic theory to solve all issues weface. There must be a variety of paradigms in bioethics
instead of a unique overarching theory on the basis ofdifferent worldviews or/and different philosophicaltheories in cultures. But doing bioethics is not as flying akite, rather it is like riding a bicycle. Each bioethical issue
is local, to find a solution of bioethical issue we have tostart from the reality and take local socio-cultural factors
into account while applying universal values or principles
as guides. The tension between universal values orinternational guidelines and local culture could be properly
handled by a reconciliation approach, and it will lead to"harmonious but diversified" (he er bu tong) situation inbioethics. Bioethics is a force creating a new culture inwhich Snow's conflict of two types of cultures (scienceand humanism) will be dissolved, and in turn it provides
an exemplar to deal with similar conflict in other fields
such as green economy.
Self – introduction of Participants1-6) A Confucian Model of Physician-Patient Relations
Shui Chuen Lee, Ph.D.
Professor, Graduate Institute of Philosophy, National
Central University, Taiwan
Email: shuiclee@cc.ncu.edu.tw
In contrast to the West, the traditional Chineseconception of a ―Confucian doctor‖ takes an intimate

10:20-10:40 Tea breakABC11 Abstracts / EJAIB 20 (July 2010)99

10:40–11:50 Session 2: Panel on Brain
Research and Neuroethics in Asiawith them by their own initiative. Thus BECS is effective
way to realize more actual and useful bioethics.

Chair: Professor Miyako Takagi, Japan
Professor, University Research Center Nihon University,
Tokyo, Japan.
Email: takagi.miyako@nihon-u.ac.jp

2-3) Safety and Neuroethical consideration of Deep
Brain Stimulation as psychiatric or dementia
treatment
Miyako Takagi,
Professor, University Research Center Nihon University,
Tokyo, Japan.
Email: takagi.miyako@nihon-u.ac.jp
Deep brain stimulation (DBS) is a neurosurgicaltreatment which stimulates the brain with mild electricalsignals. The signals reorganize the brain's electricalimpulses, causing improvements in symptoms in a numberof conditions affecting the brain. DBS is used to treat avariety of disabling neurological symptoms—mostcommonly the symptoms of Parkinson‘s disease (PD).
Lately DBS treatment is starting to be used for various
psychiatric disorders, such as depression, ObsessiveCompulsive Disorder or Tourette's Syndrome. In Japan,
DBS for Tourette's Syndrome is starting clinical trials.
While many clinical trials in DBS are being conducted
on psychiatric disorders in developed countries, it has only
been tested in a few patients for other conditions such as
Alzheimer's disease, obesity, a minimally conscious state
after a traumatic brain injury, anorexia and addiction.
Though the data are intriguing, there is insufficientevidence to support DBS as a therapeutic modality forthese conditions. We must examine the safety of suchtherapies, and clarify the conditions for proper applicationof the DBS technique. On the other hand, some scientists
are warning that the neural device such as DBS will
introduce a ―brain hacking‖. In spite of this risk, neuraldevices aren‘t created with security. We should consider
neurosecurity as well as neuroethics.

2-1) Brain-Machine Interface as Prosthesis: An EthicalAnalysis
Michio Miyasaka, M.D.
Associate Professor, School of Health Sciences, Faculty of
Medicine, Niigata University, Japan
Email: miyasaka@clg.niigata-u.ac.jp
Website:http://www.clg.niigatau.ac.jp/~miyasaka/e/eindex.html
Brain-machine interface (BMI) is a category of newtechnology, which enables us to convert internal/neural
information into external/functional control and totransduce
external/functional
information
into
internal/neural activities. Ethical arguments over BMI
have often been connected with the potential impact of thetechnology on human nature and its integrity. In that
context, BMI has been regarded as a threat to personal
identity and autonomy in compensation for theenhancement of physical and brain function. However,
BMI can be regarded as social resources to enhance thecapability of people with disabilities. For instance, it canbe utilized as prosthesis to recover paralyzed patient's
physical performance. BMI can also benefit caregivers of
the elderly; they can assist with getting up and taking abath with the aid of BMI. In the light and shade visions of
BMI, ethical consideration needs wide range ofperspectives covering normative and empirical ethicalviewpoints. I will illustrate my argument with clinicalapplications of BMI to patients with neurologicaldisabilities in Japan.
2-2) Encouraging scientists to be more ELSI
concerned: Bench-side consultation for BMI
researchers.
Osamu Sakura, Nozomi Mizushima and Akira Akabayashi
Professor, Interfaculty Initiative in Information Studies,
University of Tokyo, Japan
Email: sakura@iii.u-tokyo.ac.jp
The Japanese national project of brain-machineinterface (BMI) started on 2008, which is a part ofStrategic Research Program for Brain Sciences (SRPBS).
We take part in the ELSI team of the project and launcheda bench-side ethics consultation service (BECS) for
scientists. This is for the ELSIs during research anddevelopment, not for the assessment of research programs
before the start of project. We follow the Stanford systemwith slight modifications which enables us to provide a
reply within a few days. During a one year trial, August
2008 - September 2009, we consulted on eleven cases
including the method of informed consent (four cases) andof outreach activity (three cases). As well, after official
start we have consulted one or two cases per month. We
could succeed in almost all cases so that the researchers
evaluated positively and have been satisfied with theconsultation. BECS is not only the clue to solve ELSIs but
also very useful opportunity to encourage scientists to be
more concerned of ELSIs and to be more active to tackle

11:50–13:10 Session 3: Panel on Do we
Need a Law to Realize the Goal of
Governance and to Justify the Biobank
Development Efforts?
Chair: Fan Chien Te, Ph.D.
Professor of Law, Institute of Law for Science &Technology, NTHU, Taiwan
Bioethics & Law Center, NTHU, Taiwan; Adjunct
Professor, College of Public Health, NTU, Taiwan
Email: fanct@ms31.hinet.net
After more than five years in effort, Taiwan Biobank
development has found its first morning light. On 7
January 2010, the crucial legislation of Human Genetic
Data Protection Act (HGDPA) was passed in theLegislative Yuan of Taiwan. It entered into force on 3rd
February. It‘s been the major break-through since Taiwan
government started her move to pursue a large scale
population-based genetic database development in 2004.
The project was part of Taiwan‘s national research
program to promote Taiwan as ―An Island of
Biomedicine.‖ In the past 5 years, the project was kicked
off by a Feasibility Study, followed by a four-year term
Pilot Study. Now, the year 2010 will be the end of the
Pilot Study. Hopefully, the real Biobank development will
be initiated soon subject to the provisions of HGDPA.

100
Learning from this long period of research efforts,
public communication, trust building, autonomy, consent
mode, privacy protection, benefit sharing, public access,operation regulation and ethics governance framework are
all issues. Now, Taiwan has turned all her experiences into
the legislation. Future Taiwan Biobank development shallbe governed by the HGDPA and Ethics Governance Rules
promulgated according to the Act. In addition to theintroduction of new Act, the former Taiwan Biobank
Governance experiences together with highlights on
auditing, the issues and challenges encountered post
legislation, and local indigenous people issues will becovered in this panel session, so as to share withcolleagues who are interested in Biobank and/or large
scale genetic database development.
3-1) The Enactment of Human Genetic Data Protection
Act in Taiwan as the Legal Foundation to Govern the
Biobanking Efforts
Fan, Chien-Te
Professor of Law Institute of Law for Science &Technology and Bioethics & Law Center, NTHU, Taiwan
Email: fanct@ms31.hinet.net
3-2) The Enforcement of Taiwan Biobank
Governance—An Abstract of Auditing Report
Lin, Jui-Chu
Professor of Law , The Department of Humanities andSocial Science, National Taiwan University of Scienceand Technology
Email: reju@ms31.hinet.net
3-3) Legal Perspectives on the Possible Extensive
Coverage of Taiwan Biobank Legislation– Taking theParticipant’s Informed Consent as an Example.
Chen, Ju-Yin,
Assistant Professor of Law, Department of Law, Hsuan
Chuang University, Taiwan
Email: pio362@yahoo.com.tw3-4) The Theory & Reality of Benefit-Sharing in
Biobank Governance
Lee, Chung Hsi
Assistant Professor of Law, College of Law, Chung Yuan
Christian University, Taiwan
Email: chlee@cycu.edu.tw3-5) Genomics, Biobanks and Governance: Challenges
for Taiwan Biobank – The Case of Indigenous Peoples
Yen Shang-Yung, Ph.D.
Dept of Management of Technology, Feng Chia University,

Email: syyen@fcu.edu.tw
Shawn H.E. Harmon,
Research Fellow, AHRC, School of Law, University of
Edinburgh,
Email: sharmon@staffmail.ed.ac.uk
Tang Shu-Mei,
Associate Professor, Financial & Economic Law, Asia
University
Email: tangshumei@asia.edu.tw3-6) Altruism and Biobanks: Securing Stable
Participation
Chen, Kuan-Hsun,
PhD Candidate, School of Law, University of Edinburgh,
UK
Email: neo.kh.chen@gmail.com
This research aims to demonstrate the necessity ofrespect for human subjects‘ collective altruistic

ABC11 Abstracts / EJAIB 20 (July 2010)
expectations in the context of population-based
biobanking and argues that scientists benefiting fromhuman subjects‘ donations should make a proportional
effort to meet such altruistic expectations. It focuses on
Taiwan‘s national biomedical project of human genetic
databases and analyzes present friendly public attitude
towards the biobanking with current survey findings. It
dissects the public‘s altruism and deduces how humansubjects will react if their collective expectations are not tobe met. The analysis finds that participants will probably
withdraw from the biobank if their collective altruistic
expectations are not to be realized. The collective altruistic
expectations can considerably influence the stability ofsubjects‘ participation and cause troublesome issues offairness. In conclusion, a normative mechanism tosafeguard subjects‘ collective altruistic expectations isarguably necessary.
Discussion
13:10-14:10

Lunch

14:10 – 16:25 Session 4: Globalizationand Mundialization in Asian Bioethics
Chair: Song Sang-yong and Abhik Gupta
4-1) Intellectual Property Rights and Developing
Countries
Arif Hossain,
Vice President, Bangladesh Bioethics Society, Bangladesh
Email: ykhsmh@yahoo.com
Shamima Parvin Lasker,
Professor & Head, Department of Anatomy, City Dental
College, Dhaka, Bangladesh
Email: splasker04@yahoo.com
Knowledge is the versatile outcome of human intellect.
The Intellectual Property Rights (IPRs) system isconsidered from economic and legal aspects as theownership rights for the excessive use of innovation andcreative work to encourage innovation, promote
investment in S&T and make the technologies for publicbenefit. But history shows that from the time of industrial
revolution in Europe and during twentieth century in the
North America and Japan, IPRs have contributed to the
S&T driven economic growth. Therefore, there is a fairand consistent relationship between the strength of IPRs
and per capital income. A recent study of World Bank
suggested that the major beneficiaries of IPRs in terms ofenhanced value of patents are the developed countries (e.g.
the USA alone made an annual gain of USD 20 billion),while developing countries face an annual loss of 7.5
billion on royalties and license fees. Moreover, there is no
exact relationship between the IPRs and economic growth
for the developing counties, while indigenous
technological capability is a significant determinant toeconomic growth and poverty reduction. Developed
countries and business corporations who benefited directlyfrom the IPRs regime insist on implementation of strong
IPR protection for all countries. The need for strong
protection of IPRs for developing and least developed
countries are discussed. Will strong IPRs for all countries
lead to transfer of wealth from poor countries to richcountries, and further widen the economic divide? This isa major ethical concern.

ABC11 Abstracts / EJAIB 20 (July 2010)4-2) The Way of Asian Bioethics
Michael Cheng-tek Tai,
Professor of Bioethics and Medical Humanities, Founding
Dean, College of Medical Humanities & Social Sciences,
Chungshan Medical University, Taichung, Taiwan
Email : tai@csmu.edu.tw“What Heaven imparts to man is called nature. To follow
our nature is called the Way. Cultivating the Way is callededucation. The Way cannot be separated from us for a moment.
What can be separated from us is not the Way” (Confucius)“Look to your own duty, do not tremble before it, nothing isbetter for a warrior than a battle of sacred duty….Perform
necessary action, it is more powerful than inaction. Without
action you even fail to sustain your own body” (Bhagavad Gita)
It is not easy to discover exactly what Asian people arethinking. Asia as a whole is characterized by the widest cultural
diversity. Asia is not one but many. To add to the complexity, allof Asia, by the impact of rapid development, is caught in a webof social revolution and Asian people are searching for a new
identity and a fuller human life. Therefore a search for an Asianbioethics must be done through relating to the cultural past and tothe changing cultures of the present.
Many cultures shape Asian minds including Hinduism,
Buddhism, Confucianism, Taoism, Shintoism, Islam, Christianityand other religions. This cultural diversity reminds us that an
easily identifiable Asian bioethics is not easy to be found but
when we look into the Asian ethos, in spite of its plurality, we
can discern common features that Asian cultures emphasize -humanization and harmonization between a human and fellow
humans (Confucianism, Hinduism, Buddhism), between humans
and other parts of nature (Hindusim, Taoism, Shintoism,
Confucianism), between humans and ultimate reality (Hinduism,
Shintoism, Islam).
Bioethics Demonstrated in Asian Ancient Healers
a. Confucian Healers
When we delve into the medical records including the
anecdotes of the famous healers of the past, we find the ancienthealers of Asia held similar norms and behaved with a certain
demeanor in their lives. These norms and demeanor founded
Asian bioethics on that the Asian healers practiced their arts ofhealing. They might not take an oath to pledge how they would
behave as healers but the invisible code of ethics had been
demonstrated through their lives. One of the most distinguishednorms that we find was compassion.
Hua-tow was a famous physician in Chinese history.
Throughout his life, he demonstrated this virtue of compassion
wherever he went. This virtue had become part of him thatwhenever he saw a sick person, he would extend his art ofhealing to save life regardless if he was paid or not. Here is astory:“In a heavily raining evening, physician Hua-tow was forced
to rest in an inn in his trip to a country side. A small boy’s harsh
cry coming from next door awoke him. As he listened to thesound of the cry, he immediately sensed that this small boy was
sick with a serious illness that could cost his life if untreated. He
knocked the door from where the cry came, saw the sick boy andfound that the boy was indeed seriously ill and must be treatedright away. He volunteered himself to search for a certain herb
medicine that night. The inn keeper and the boy’s parents offered
to go themselves but Hua-tow insisted that only him could
recognize and find the herb. He went out and searched the rightherb. After much difficulty, he found it and brought it back andprepared it to treat the boy. He also showed the parents how to101
identify the herb and advised that the herb should continuously
be given to the boy till his complete recovery. The cough was
suppressed that night and boy’s life saved. Next morning as theboy’s parents went to thank Hua-tow’s timely treatment, he wasnowhere to be found. Inn keeper said that he left early in themorning. Since the village was called Pai, the herb was given thename Pai-chien ( in front of the village Pai) in memory of thisgreat physician.” [1]This story clearly demonstrates the compassion has been partof Chinese medical healers and a norm of Asian bioethics.
Another example also reveals yet another bioethical virtue inAsia :“Tong-hua was a physician during the Warring State. He
treated his patients with compassion regardless if he/she wasable to pay. The poor who were treated yet unaffordable to pay,would be told to plant almond tree by the hill as a form of
payment. Tong-hua suggested that the number of tree to beplanted depended on the seriousness of illness, the more serious
case, for instance, five plants if affordable, or less or even one.
As the years went by, the hill was covered with hundreds ofalmond trees. Tong-hua would pick the fruits yielded from thetrees to help the poor. Whoever needed the fruit could also cometo harvest yet only to the amount of their needs. These almondtrees and fruits had actually helped and saved many people. This
is why in Chinese language, the word almond ( 杏 ) stands for “
medicine”.” [2]This story again reveals the principle of compassion and alsoof justice in Asian bioethics that whoever needs medical attention
should be treated and whenever a treatment is received, someform of gratitude must be given. The patient must pay in the way
he/she can afford such as planting the almond trees thateventually benefited the whole village. Tong-hua set an example
that he would treat the sick regardless of social status, financial
affordability but the patient was also expected to pay the favor
received back in some way.
Sun Szu-miao perhaps was the first Chinese physician
regarded as a bioethicist. He wrote his ―Great Physician‘s
Manual in 7th century in which he said: “A great physician mustbe tranquil, free from desires and accountable of what he does.
To be compassionate is the first requirement of physician who
must be devoted to treating the ill and helping whoever is inneed.” [3] Sun also said that human life is heavier than thousand
pounds of gold thus a physician should not have the excuse not totreat the ill. Almost all of the principles of Western bioethics canbe found in Sun Szu-miao‘s work. These above-mentioned
examples prove that Asian bioethics has been there for a longtime.
b. Indian Medicine
Atharvaveda is known as the fourth veda in Hinduism It is acollected poetry of a popular medicine man who aided
individuals in their homes with rituals to alleviate personal andfamily crises. His rituals were usually intended for times of
illness, but atharvan also had materials for protection against
demons and sorcerers, spells for securing the affection of lovers
and the birth of children…etc. The attention to this magicoreligious tradition has later been shifted to a more empiricorational medicine of Ayurveda. Ayur means life and veda
knowledge or science. Deepak Chopra explained that “Ayurveda
is the science of life and it has a very basic, simple kind of
approach which is that we are part of the universe and theuniverse is intelligent and the human body is part of the cosmic
body, and the human mind is part of the cosmic mind, and the102
atom and the universe are exactly the same thing but withdifferent form and the more we are in touch with this deeper
reality, from where everything comes, the more we will be able toheal ourselves and at the same time heal our planet.” [4]Many Ayurvedic practices were handed down by word of
mouth and were used before there were written records. Two
ancient books are thought to be the first texts on Ayurveda –Susruta Samhita and Caraka Samhita which was edited by
Caraka around 100 A.D. It is important to note that Caraka
considers mind, body and spirit as tripod supporting the world
structure and defines long life as the goal of medical science.
Seeking a balance within the body and the mind, between an
individual and the rest of the world, is the key to a healthy goodlife. According to him, successful medical treatment cruciallydepends on four factors; the physician, substances (drug or diets),
nurse and patient. The heart of therapeutics is the employment of
the strengths of these total quadruple in order to reestablish
equilibrium and thus gaining health for balancing the mind, thebody and the spirit. These quadruples are [5] :1. physician who needs to have a clear grasp of thetheoretical content of the science, a wide range of experience,practical skill and cleanliness;
2. drugs or substances that needs to be abundant,
applicable and use repeatedly to be in efficacy,
3. nurse/attendant must posses knowledge of nursing
technique, practical skill, attachment for the patient andcleanliness. Caraka also states that care-giver should also be ofgood behavior, possessed of cleverness, imbued with kindness…
and skillful in waiting upon one that is ailing and never unwillingto do anything that may be required.
4. patient has to have good memory able to describe thesymptoms and more importantly, he must be obedient to the
instruction of the doctor. Patients are classified by body typewhich are determined by proportions of the three doshas. The
doshas regulates mind-body harmony. Illness and disease areconsidered to be a matter of imbalance in doshas. Treatment aims
at restoring harmony and balance to the mind –body system. [6]Ayurveda has long been the main system of health care in
India, although western medicine is becoming more widespread
especially in urban areas. About 70 percent of India‘s population
lives in rural areas and about two thirds of them still use
Ayurveda and medical plants to meet their primary health cares
needs. Ayurveda and variations of it have also been practiced for
centuries in Pakistan, Nepal, Bangladesh, Sri Lanka and Tibet.
[7]
Ayurveda sees the person as grounded in nature, amicrocosm within the macrocosm. Diet, soil, season, time andplace… are all factors that effect a person‘s being. Since a person
is a composition of physical, mental, social and spiritualelements, keeping balance of all these is important. Ayurveda
views the person as an integrated whole and not just an aggregateof several body parts.
In regard to ethics, Caraka states that besides competence andof good character, a physician must be compassionate andfriendly toward his patient and make the patient the focus of hispractice. [8] To a young doctor Caraka Samhita says: “when you
join the medical profession … you should always think of thewelfare of all living beings… you should make effort to provide
health to the patient by all means. You should not think ill of thepatient even at the cost of your life.” [9] One interesting note ofCaraks‘ instruction is what to tell patient especially when death isfast approaching. Caraka says: “the physician though observing
the signs of death, should not disclose the approaching death
without having been requested for. Even on request, he should

ABC11 Abstracts / EJAIB 20 (July 2010)
not express it if it is liable to cause patient’s death or affliction tosome body else.” [10] [11]Obviously, Indian medicine regards life as sacred and thebioethics derived from it upholds the values of compassion,competence, respect and good character on the part of physician
and veracity, obedience and health-preservation on the part ofpatient. All these are derived from the belief in a harmonious
relationship of the microcosm to the macrocosm, the value ofrespecting all life, to be kind to patient, and not think ill of thepatient in anyway… etc.
Humanization as the Goal of Asian bioethics
a. Confucian perspective
Humanization can be understood as the process where humanlife and his dignity are affirmed in the context of humanrelationship. Asian sage, Confucius‘ primary concern was tocreate a good society based on harmonious human relations. To
this end he advocated the importance of virtue and moral
example and taught that each person must cultivate his innergood for the sake of others. He encouraged each person tocultivate Jen (benevolence), and the criterion of its result isweighted by righteousness as opposed to profit. Here we see two
virtues, Jen that is internal and righteousness that is external. In
other words, he advocated that one wishing to establish his own
character must also establish the character of others and wishing
to be prominent himself must also help others to be prominent. In
these balanced and harmonious aspects of the self and society,
Jen is expressed in terms of conscientiousness and altruism. For
the family he particularly stressed filial piety and for society ingeneral, proper conduct or propriety (Li). To Confucius, ahumanistic foundation is based upon some fundamental concepts
such as the Rectification of names, the Mean, the Way, Heaven
and Jen (humanity). [12]In insisting on Rectification of Names, Confucius advocatednot only the establishment of a social order in which names andranks are properly regulated but also the correspondence ofwords and action, name and actuality. By the Mean, it means not
only moderation, more importantly, is balance, the harmony of
Yin and Yang and that of substance and function. In Heaven,
Confucius asserts that Heaven is purposive and is the master of
all things. He repeatedly refers to the Mandate, Will or Order ofHeaven according to which civilization must develop and men
should behave. In all these, Confucius made Jen the main themeof his teaching. In the Analects‘ fifty eight of 499 chapters are
devoted to the discussion of Jen and the word appears 105 times,
no other subject, not even filial piety engaged so much attentionof the master. He transformed Jen as a particular virtue into a
general virtue that every human kind must develop and hold.[13]Thus harmonious relationship based on Jen among people
abiding to the Mandate of Heaven is the center of Confucian
teaching.
Promoting a harmonious relationship between
physicians and patients, biotechnology and human body therefore
form the essence of Asian bioethics from Confucian perspective.
b. Hindu Perspective
The highest good in Hinduism is moksha. In order to reachthis goal, a person must observe the dharma of life. Moksha may
denote an individual pursuit of freedom from earthly fetters. It
however, demands a self discipline willing to renounce egoistic
desires. This is similar to Confucian teaching of Jen that one
must know his place in life according to the Rectification ofnames and live accordingly without being selfish considering
only his own interest. A person not in harmony with his fellow
men, society and nature cannot reach moksha. A physician who

ABC11 Abstracts / EJAIB 20 (July 2010)
cares only his benefit and treats his patient without compassion isfar from the state of moksha.
Moksha however cannot be realized unless one is morally
qualified by living a life that is characterized by truth, nonviolence, sacrifice and renunciation. According to Adhikara, onemust be free from bias, self-interest and double standards whenpursuing truth. It implies that a physician cannot be pretentious,
self-centered, arrogant, quarrelsome but kind, compassionate andcaring regardless who his patient is. [14] To help patient
experiences humanness in order to holistically be healed becomesthe goal of this bioethics. Thus we can say that Asian bioethics
sees the process of humanization in clinical care as the aim of
medicine. Physicians have a duty to provide a way for those whoare not well so as to experience a holistic wellness. This duty isimplied in the concept of dharma in Hindu thought.
Dharma signifies that which upholds or embodies law,custom and religion. It can also be understood as responsibility
and is bound by virtues. For one to abide in dharma he must
realize that life itself is sacred. There are three dimensions ofdharma, namely, Asrama dharma, Varna dharma and Sadharana
dharma. Asarama dharma provides the framework within which
an individual may express the total needs of one‘s personality.
These needs are incorporated within the doctrine of the four
values of life that are identified as success, passion, virtues andself-perfection. There are four stages, students, householder,
forest dweller and sannyasin (hermit). Each stage has certain
duties that a person must fulfill before advancing to another.
Varna dharma shifts from the ethical organization of theindividual to the ethical organization represented by varna
dharma. Realistically speaking, all persons are not born equal,
they differ in their talents and callings and thus each bears
different duties accordingly. Sadharana dharma binds upon
human on human that common duties are so named independentof caste and station in life, for instance, steadfastness,forgiveness, veracity, charity, truthfulness, benevolence…etc.
The Hindu text of Bhagavada Gita, the most influential
religious text in India, describes the dilemma a great warrior,
Arjuna has faced. This sensitive warrior is contemplating thegrim duty that Hindu society requires of his caste and he recoils
at the thought of the evils that will follow and of the guilt that its
performance may entail. He is bound by duty to fight the forcesof his enemy and he reflects with horror on the injuries anddisorder that his fighting will produce. Being confused about
what is right, he asks for the advice of Krishna who is serving as
his chariot driver, but actually the incarnation of the ultimate
reality. Krishna responds first with a precise argument thatdisgrace descends on all who flee their duties. He said if we
perform the duties of our stations simply as a service to God andwith no desire to make any personal gains, those acts will haveno real connection with us in the operation of the processes ofretribution. [15] In other words, fulfilling one‘s duties precedes
all other things. Disgrace falls to those who fail to do so.
Applying this teaching to medical ethics, obviously, it calls
for physician to be answerable to their duties. If the missions ofphysician are to heal the sick, to reduce the pain, to comfort theuncomfortable, to prevent illness from spreading and to promotehealthiness, physician must try his best because it is a dharma
for him.
Conclusion
Hinduism clearly gives us a good bioethics of respecting lifeand being responsible while Confucianism asserts that promoting
a harmonious relationship in all medical settings based on

103compassion is what physician must strive for. Dharma and Jen
are the two key words that stand up for this Asian bioethics.
In Hinduism, the respect for life can be attributed to theteachings on Samsara and Ahimsa that all life is One and sacred.
No one is superior than another and everyone must refrain fromhurting others. As a physician, one should treat all coming to him
kindly and avoid inflicting any harm. Three basic principles of
Hindu philosophy and religions that contribute to this bioethics
are:1.the transcendent character of human life expressed through theprinciples of the sanctity of life and quality of life.
2.the duty to preserve and guard individual and communal health3 the duty to rectify imbalances in the processes of nature and tocorrect and repair states that threaten life and well-being, both ofhumans and non humans. [16]Both Confucianism or Hinduism, uphold that life is sacredand must be guarded with respect. A health professional is
expected to do all that can be done to fulfill this duty to bring
forth harmony within the earth. Thus any medical procedures andbiotechnology that sustain, enhance and promote humanity andharmony are deemed as ethical. Asian bioethics values the virtuesof compassion, ahimsa (do no harm), respect, dutifulness andrighteousness and these are the principles of Asian bioethics.
Asian bioethics concurs to the words of Prof. D. S. Sheriff, aformer professor at VMKV Medical College in Salem, India, that
“Respect, caution and proper vision must guide those inauthority to see that humans are not dehumanized anddisrespected. Commercialization and materialistic approach to
every sphere of life and profession may erode the basic values ofhuman life and destroy the social fabric of a system built over theyears by our ancestors…. It is imperative that medical
technology and medical education must be guided by soundethical values to upkeep the nobility of the profession and thesanctity of human life.”[17]References
1. Tang Siang-hwa, Kong Wei-yi: Stories of Pian-tiau and Hwatow. Chin-der Publishing Co. Taipei. 1993:76-77
2. Chiun Chi-yia: Medical History of China. Chi-yin Publishing. Taipei. 1994:125
3. Su Chung-shu: The Medical History of China. Cheng-chungBook. Taipei. 1997:78
4. Deepak Chopra: Perfect Health. New York: Harmony book.
1991.
5. Crawford SC: Hindu Bioethics for the 21 st Century. State
University of New York Press. New York. 2003:107
6. Vata, composed of air and space, governs all movement in
the mind and body and must be kept in balance. Too much vataleads to worries, insomia, cramps, constipation.. Pitta is cmposedon fire and water, governs all heat, metabolism andtransformation in the mind and body. Controlling digestion andmetabolizing sensory perceptions. Too much pitta lead to anger,
criticism, ulcers, rashs and thinning hair. Kapha consists of earth
and water. Kapha cements the element in the body, providing thematerial form physical structure. Is responsible for emotions ofattachment, greed and long-standing envy. Too much kapha lead
to lethargy, weight gain, congestion and allergies.
7. Burtler K: A Consumer‘s Guide to Alternative Medicine.
Prometheus Book. 1992.
Also see: http://www.skepdie.com/ayurvedic.html
8. Crawford SC: 108
9. Caraka Samhita chapter 8:13
10. Caraka Samhita chapter 7:62-63
11. Crawford SC; 103

104
12. Chan WT: A Source Book in Chinese Philosophy. Princeton
University Press, Princeton, New Jersey. 1963:15
13. ibid. :16.
14. Crawford SC: 12.
15. Koller JM, Koller P: ed. A Source Book in Asian Philosophy.
MacMillian Publishing Co. New York. 1997: 34-47
16. Crawford SC: 16.
17. Azariah J, Azariah H, Macer DR: Bioethics in India. Eubios
Ethics Institute, Christchurch.. 1998: 51.
4-3) Eastern worldviews of bioethics
Ravichandran Moorthy, Ph.D. and Sivapalan Selvadurai,
Ph.D.
Faculty of Social Science and Humanities, University
Kebangsaan Malaysia (National University Malaysia),
436000, UKM Bangi, Selangor, MALAYSIA
Email : drravi5774@gmail.com
There is a preconceived notion that bioethics is a
product of Western thinkers, especially stemming out fromthe modern philosophers in the likes of Locke, Kant andothers. Their thoughts frame the nature of social, politicaland ethical dimensions of philosophy in the modern era,
eventually being prescribed as global values forhumankind. The spread of Western influence to the East
through trade, colonialism and later diplomacy enable
Western precepts of philosophy and bioethics to gain
ground in the Eastern societies. However, the East is noalien to philosophy and worldviews either, the HinduBuddhist tradition and Confucianism have existed andformulate human existence and wellbeing in Asia for
centuries. Bioethics principles can be seen in the discourse
and teaching of Confucius, Buddha and other Hindu
thinkers. These Eastern discourses are rarely known in theWest. It should be noted that Western prescription ofbioethics is not always congruent to the Eastern societies.
Therefore, the Western constructions can be problematicto the Eastern cultures. This article examines thesignificance of bioethics principles that are enshrined in
the worldviews and societal practices of the Easterncommunities, especially in the Hindu-Buddhist andConfucian traditions. To examine this theme, the article isdivided into three sections. Firstly, it examines the natureof contradictions between these worldviews. Secondly, it
discusses the bioethics principles enshrined in the HinduBuddhist and Confucian traditions. Thirdly, it provides aconcluding analysis on ‗how and why‘ certain Easternprecepts of bioethics are more useful to explain current
issues like sustainability and human dignity.
4-4) A Bioethical Reading of Mahatma Gandhi’sSatyagraha
Jose Ma. Ybanez Tomacruz, Ph.L, EMMB,
Associate Professor, Ateneo De Davao University, JacintoSt., Davao City 8000, the Philippines
Email: ybanez.tomacruz@gmail.com
Mahatma Gandhi‘s Satyagraha is more forthrightly
known in the social and political language. Yet, Gandhi
himself said that his politics is but an expression of his
religion, of his ethics. Ergo, Satyagraha, is essentiallyethical. As such, Satyagraha can therefore also be woven
into the Bioethical fabric. Though many claim modern
bioethics was born in the Western world, eastern/oriental
cultures already had, definitely even before the ancient
Greeks (as earliest representatives of western thinking),
coherent and systematic notions about sickness, diseases,

ABC11 Abstracts / EJAIB 20 (July 2010)
healing, handicaps, aging, mores, ethics and other related
ideas used by bioethics.
However, because thecontemporary medicine and science where modern
bioethics emerged are largely products of western
civilization, so eastern or oriental thinking hasn‘t yet
significantly informed bioethics as much as Western
thinking does. Ergo, this research is a means ofintegrating, or as the theme of ABC11 essays,
mundializing Mahatma Gandhi‘s Satyagraha into
contemporary Bioethics. Satyagraha has several tenets.
However, this paper shall deal only with its two mostfundamental ones: Satya and Ahimsa. Satya/Truth,
Mahatma Gandhi says, posits spirituality and centrality inone‘s life. Ahimsa/Non-violence and the co-principle of
Satya, makes Satyagraha not passive but an active
creative power.
4-5) Reflections on sex selection in Asia
Napat Chaipraditkul,
RUSHSAP, UNESCO Bangkok, Thailand.
Email: n.chaipraditkul@unesco.org
In this paper I refer to sex selection as the selection ofembryos or fetuses by gender preferences. Human
preferences and prejudices can interfere with the processof natural selection due to the notion of perfection andpersonal ideas. In many cultures, the preferred gender ismale because of the physical strength. Women areculturally abused by social expectations towards females.
As documented by previous studies the countries in Asiawith the strongest sex selection are India and China. The
ideas are rooted in ancient traditions.
In China, for example, Confucius said: "There are three
unfilial acts: the greatest of these is the failure to produce
sons." (Confucius.1). In India, the ordinance e of Manu 2 ,a Hindu religious law said, "In her childhood, a girl should
be under the will of her father. In her youth, of her
husband. Her husband being dead, of her sons. A woman
should never enjoy her own will.‖ People in each society
agreed on social norms in their own frame of culture,religion and states. We are truthfully accustomed toconsider the preferred sex of our children., as we perceive
the images of our like or dislike. Globally the Asian region
has a notorious reputation for a high tendency of sexism
against girls. For instance, due to female gendercide in
India, in some states the ratio at birth is 800 girls to 1,000boys.
Sex selection preferences are the root of sex selective
abortion and can lead to the imbalance of sex ratio incountries that allow it.
To understand the ideas in Thailand we reviewed
literature, and interviewed medical specialists. Some
comments will be discussed, as well as responses fromasking ordinary people of reproductive age questions
regarding gender preference. A significantly greater
proportion of persons said they preferred boys, comparedwith those who preferred girls, and less said they had nopreference. There are some reasons given regarding their

1

Confucius
Lloyd Duhaime, 200 B.C. – Laws of Manu .(16 March, 2008),latest updated 30 October 2009, retrieved fromhttp://www.duhaime.org/LawMuseum/LawArticle-297/200-BC-Laws-of-Manu.aspx2

ABC11 Abstracts / EJAIB 20 (July 2010)
specific sex preferences and those who prefer either boys
or girls. For example:
1. Boys are easy to raise they do not need too muchattention and caring.
2. Baby girls are more adorable than baby boys
3. Boys are cute
4. There is no point having girls, nowadays the costof living is so high, boys are the better choice
5. When a woman got married, she can no longer
use her family last name, and because of that she will bedisadvantage in her working life. It is hard for a married
woman to pursue her career accomplishment. It‘s better tohave a boy from the beginning since woman cannot
continue the family name.
6.
Boys keep continuation of the family name.
7. Girls, when they are grown up , they can take careof their family, but boys they will take care of their wives
and children, they will no longer support their parents.
8. Boys they don‘t talk too much, they are notwhiney. They are the leader.
9. Boys or girls, It really doesn‘t matter, they havedifferences and similarities; good or bad such as they are.
No one can say which is the best.
The paper will discuss particular reasons towards
gender preference for Thailand according to the reasons
given. In conclusion, sex selection emphasizes gender
discrimination by viewing that a certain sex can beconsidered as worthless or wasted. While it may cause
little harm to prefer males to females, the value of all life
is important. Humans have to learn to be gender sensitivein order to make mutual understanding between people
around the globe for our happy future.
4-6) Thai perspectives on abortion
Anniken Grinvoll
Eubios Ethics Institute, Thailand
Email: shs-gender.bgk@unesco.org
Abortion in Thailand is formally illegal except for thereasons of rape, damage of the fetus or mental healthgrounds. Despite restrictive abortion laws, an estimated200,000-300,000 abortions take place in Thailand every
year. Many of these are performed in illegal clinics whichhave no legally enforced standards, and often by untrained
practitioners. This is the first ethical issue, that many
abortions are performed with unsafe methods, andcontinues to be an issue requiring policy review.
The current abortion law in Thailand has been thefocus of public and political debate a few times in the last
decades, however those opposed to liberalization of thelaw have managed every time to let it remain as it is. What
are the reasons for this and what is the view on abortion in
Thai society? Some think that liberalized abortion is athreat to Thai culture and the gendered narratives it creates
about the nation.
Thailand is a country where Buddhist thought is highly
influential and where 96 per cent of the population claim
to be practicing Buddhists. According to Buddhist belief,
to abort is seen as a sin, as it is killing of lives. It is such asin that leads to serious karmic consequences or demeritfor the mother, the fetus and even for those involved in theact of abort. The beginning of a human life, according to
Buddhist belief begins at the moment of conception. Thus
it is also argued that the later the stages in the developmentof the fetus that the abortion takes place, the stronger the105
negative karmic consequences to the mother. Therefore, toabort at an early stage in pregnancy is most common,
followed by merit making afterwards.
Motherhood and reproduction remain a primary sourceof female power and prestige in Thai society. By giving
birth a woman demonstrates her merit and as well as she
improves her merit by providing the opportunity for thereincarnation of a life principle. Abortion thus interfereswith the karmic cycle and births and deaths by notallowing the rebirth of a being. In so, Buddhism teaches
that a woman will inevitably suffer karmic retribution for
her actions. The women who reject pregnancy are also
seen as of being not a ‗real‘ woman and are depicted as aselfish being.
Also it is deeply rooted in Thai culture that abortion isfelt as a national ―loss of face‖ which is a very strong
notion of Thai culture which cannot be ignored. Abortionis therefore seen as un-Buddhist, anti-religious andtherefore also un-Thai. In fact the issue is a critical point
to the national identity of the nation.
In the media, during the times when focus was strongon the abortion issue the females who underwent abortions
were often portrayed as ‗loose‘, immoral, party and fun
seeking girls. About the women who aborted not much
were mentioned about the problems of the other groups
including school girls, women with financial problems,
deserted wives, those whose contraception failed, andmarried women.
Thai law prohibits young girls who are still students (atany level) to become pregnant. Therefore, a persistentsocial problem is that pregnant young girls desperately
seek abortion to retain their student status, otherwise they
will be ordered to leave their educational institution.
The paper will also discuss results of interviews withmedical professionals and field work to test theaccessibility of the so-called abortion pill.
4-7) The bioethical issues of the Reproductive Healthprogramme in Bangladesh
Tahera Ahmed, Ph.D.
Professor, Public Health Department, North South
University, Bashundhara, Dhaka, Bangladesh.
Email: tahera50@yahoo.com
A reproductive health programme has been
implemented in Bangladesh since the International
Conference on Population and Development (ICPD), held
in Cairo in 1994. It encompasses Safe Motherhood,
Family Planning, HIV/AIDS prevention and treatment,
Post abortion care, Adolescent Reproductive Health,Maternal Nutrition, Infertility Management
andpreventing harmful practices. In Bangladesh, the situationof women in health, education, income opportunities,
decision-making power and access to legal rights intersect
to contribute to their lower status. Women are subjected toinequalities in the family, in the community and inaccessing health services. Discrimination against girls
starts at birth and continues through the lifecycle. Womenand girls suffer disproportionately from the impact ofgender discrimination and violation of their fundamental
rights in all facets of their lives. The paper will bring out
issues related to gender and the provision of reproductive
health services and whether the key principles of humanvalues like the innate dignity of human life, respect,confidentiality, integrity of service have been adhered to.

106
The paper will query ethical aspects like informed choice,client screening, quality of care, access to services of thevulnerable groups, of the Reproductive Health Programmein Bangladesh and whether the programme integrates thenorms, standards and principles of human rights into its
plans, policies and the processes of development.
The paper will also focus on the role of Bangladesh
Bioethics Society in monitoring the Reproductive Health
Programme of Bangladesh.
4-8) The Orphan Crisis in the wake of Natural
Disasters: Some Ethical and Legal Issues -The casestudy of ―Haiti‖.
Rekha A. Kumar, Ph.D.
Lecturer, Department of Law, University of Botswana,
Botswana.
Email: rekhaakumar@yahoo.com
In January 2010, a 7.0-magnitude earthquake in Haiti
caused much damage, and included reduced services forsome groups. Many groups and agencies have scaled backtheir operations. There were about 380,000 orphaned
children in Haiti before the earthquake. The Caribbean
island, which has a population of about 10 million, may
now have more than a million children without parents.
Adoption agencies around the world have been flooded byenquiries from the public about adopting Haitian orphans.
There are precedents such as the Kindertransport program
during the World War-II, which saved 10,000 Jewish
children by bringing them from Nazi Germany to Britain,
the 2004 tsunami and the Kashmir earthquake in 2005. On
the other side, children's advocacy groups warn against
mass airlifts of youngsters overseas in the wake of natural
disasters. The adoptions, although are based on valid
concerns and come from an obviously humanitarian efforts
of many, but adoption during the time of national
emergency can open the door for various unethical andillegal activities such as fraud, abuse and trafficking. A
whole set of legal and ethical issues surrounding thedisaster adoption, somewhat unresolved; besides the longterm psychological-social impact on young children is themain quest of this paper.
4-9) Ethics during and after disasters, with reference toincidents in Chennai
Prof.V. Balambal, M.A.B.T., Ph.D., FRAS (London)
Professor (Retd) of History, University of Madras,
Chennai, India
Email: drbala50@gmail.com
Ethical values are to be well understood and respected.
They have no boundaries and are common to all. Ethics to
be followed during disasters and crisis are very important.
Though the intension of the affected and caring people
may be good, due to circumstances or selfishness, they failto follow the ethical values. During the Tsunami andheavy rain in Chennai in recent times, many lost theirlives, relatives and belongings. The Governments, NGOs
and foreign organizations were good enough to help theaffected people in various ways. Though as a whole there
were some beneficiaries, full funds and relief did not reachthe affected people. Compared to the sufferings
undergone, the assistance received was very meager. At
one time, the affected people rose against the authorities
for nor fulfilling the promises.
This paper deals with the problems faced by the
downtrodden people in Chennai, capital of Tamil nadu in

ABC11 Abstracts / EJAIB 20 (July 2010)
India, during Tsunami and floods in recent times and how
the ethical values were not adhered to in relieving theaffected people from the sufferings and the defaulters were
not only the caring people, but receivers too.. A case study
has been made on the subject with the coastal fishingpeople and slums in Chennai and measures are suggested
to follow the ethical values especially during and after
disasters.
4-10) Use of animals in experiments and teaching: An
analysis of the views of undergraduates following
different academic discipline
De Silva P H G J and Atapattu N S B M
Department of Animal Science, Faculty of Agriculture,
University of Ruhuna, Sri Lanka
Email : nsbm@ansci.ruh.ac.lk
Sandika A L
Department of Agriculture Economics, Faculty ofAgriculture, University of Ruhuna, Sri Lanka
The objective of this study was to understand the viewsof undergraduates on some ethical issues related to the useof animals in experiments and teaching, as affected bytheiracademicdiscipline.
200
undergraduates,
representing medical (M), Agriculture (A), Veterinary (V),Management (MG) and Engineering (E) were interviewed
by employing a structured questionnaire. A significantly
higher percentage of V (100%), A (92%), M (95%), and E(84%) respondents held a utilitarian view on the use ofanimal for experiments.
The most accepted use ofanimals by M, MG and E was as pets while most preferreduses were as zoo animals and for research, respectively by
A and V undergraduates. Compared to MG (81%),
undergraduates of other faculties said that they have an
understanding about the term ―animal welfare‖. 86% of
MG undergraduates strongly opposed to conduct a
research that would disable an animal at the end of anexperiment whereas undergraduates of the other faculties
held a utilitarian view. The views on use of animals inteaching purposes were also affected by the discipline. It
was concluded that majority of undergraduates following
science based curricula held more utilitarian ethical views
compared to management undergraduates.
4-11) Harmonized but not identical
Zhai Xiaomei, Ph.D.
Peking Union Medical College, #5, Dongdn San Tiao
Beijing 100005, China
E-mail: xmzhai@hotmail.com
The points of international guidelines, such as theHelsinki Declaration or CIOMS/WHO International
Ethical Guidelines, for example, have been incorporated insome national regulations in China. However, in
implementation of these guidelines many challenges are
faced in China. The challenge is prevailing in many
disciplines of the humanities and social sciences, such as
economics, law science, political sciences and others.
For example, there is a debate on the universal values
and native resources in legal science. The concept of―native resources‖ in the legal context means those norms
shaped on the basis of traditional norms, well-acceptedstate laws, common laws, village rules, community rules,
civil conventions, business rules, religious rules etc. The
values found in native resources of China include:
collective-oriented, priority given to collective interests
over individual interests, respect for authority, notABC11 Abstracts / EJAIB 20 (July 2010)
favouring change and reform, stress on harmony and notfavouring disagreement, stress on proprieties, notfavouring the law.
However, human rights, utility, justice, equality,
liberty, democracy are universal values. The difficulties inthe enforcement of laws developed on the basis of these
universal values lies in these entrenched native resources.
Should we develop laws only grounded on universal
values regardless of native resources and together withpromoting the cultural change? How to solve the law
enforcement problem? Should we develop laws only
grounded on native resources regardless of universal
values? This entails rule by ruler, and the goal of rule bylaw being an empty word. Can we integrate universal
values with native resources? If we can, which one should
be main body?
There are some arguments against Universal Values.
“We, Asians, have Asian values different from Westernvalues”; "because people are divided into classes, so there
must be no universal values, and even there is no common
value in a class society"; “all these international ethicalguidelines are Western, we should have Confucian
guidelines according to which we make our ethicaljudgment”;.”the proposed universal values such as
democracy, liberty, human rights etc. are actually westernvalues, not really universal". How can we meet thesechallenges? The result could be as Confucius said: 和而不
同 he er bu tong (Lun Yu，chapter 13, paragraph 23). It
means the bioethics of China and other parts of the world
are: ―harmonized but not identical‖, or ―harmonized aswell as diversified‖
16:25-16:40 Tea break

16:40-18:10 Session 5: Panel: on
Bioethics in community action andregional planning
Coordinator and Chair: Duujian Tsai, M.D., Ph.D.
Professor of the Graduate Institute of Humanities in
Medicine, Taipei Medical University, President of Taiwan
Bioethics Association, President of Taiwan Bioethics
Association
Email: dj.tsai@mas.hinet.net
In Taiwan, pioneer projects in biomedicine, including
studies of relevant legal regulations and preliminary
planning for a large-scale biobank, have been launchedrecently. These actions reflect the nation‘s effort injoining the global trend of developing genomic science;but they also bring up the difficult issue of protecting civilrights in ethical, legal, and social senses.
Fortunately, there has been a solid tradition of civic
participation in public health. Community mobilizationand participation is part of the primary foundation of thehealth care system at the critical moments, such as malaria
eradication in 1965, successful population planning inearly 1970s, and recent achievement in defending SARS
outbreak.
In the biomedical research arena, theDepartment of Health has been responsible in effective
manner. For instance, the regulation of Institutional
Review Board and its auditing counterpart has been set up
in a very short time period. That makes Taiwan the first

107
Asian country to have the IRB auditing system. In
addition, the ethical committee has become a required item
for the annual review of hospital accreditation in Taiwan.
In short, it has become a national consensus to foster
professional conducts that conform to the bioethicalprinciples in the genomic era.
Taiwan is facing the problems of aging population,
innovation of information technology, and the increasingly
urgent calls for preventive health-care, all of which may
benefit from the advent in genomic medicine. Therefore,
we contend that it is necessary to strengthen theopportunities and capacities for citizens and communities
to participate in monitoring biotech expansion and keeping
biomedical research accountable through community
empowerment.
The community-based regulation
mechanism that we propose here will be a stepping stone
towards the maturation of social citizenship in Taiwan aswell as establishing the ethical, social and legal standards
in the post-genomic era. Furthermore, perpetuating thesense community building in Taiwan apparently needs amore pervasive efforts for consolidate civil society andcivil values. This panel, supported by various researchdivisions of our research team, begins to share a set of far
more ambitious visions and preliminary efforts forcommunity building practices within the various
contextual fabrics and layers of Taiwanese society.
Following topics are included:5-1) Building up Group Consent in Tribal Areas
Ching-Feng Lin,
Graduate Institute of Humanities in Medicine, Taipei
Medical University
Hsing-Yi Lu, Yu-Chia Chen, and Duujian Tsai, Taipei
Medical University
We have proposed that the Taiwan Biobank be themedia via which public trust based on participatory
democracy are engendered with grassroots community
engagement. The ethical guidelines being formulated here
are drawn from the specific context of the Taiwanesesociety, yet also match the global trend regarding
bioethics, civil society, and the welfare state formation in
the post-genomic era. This paper furthermore develops a
set of KAP questionnaire and accomplished a participatory
partnership-building survey in tribal areas.
Wesuccessfully work with tribal leaders to establish their
participatory framework for developing community
consent and verify tribal residents‘ capacity in terms ofknowledge, attitude, and practices to engage in thefollowing premises: 1). To establish a public forum for
opinion exchange, so the public can participate in andmonitor the process of the Biobank project through theircommunity development. 2). To set up a pluralist
mechanism for writing community health code andencourage the locals to take initiative in caring about theirown health and rights. Such mechanism would be thefoundation for the process of gaining group consent. 3).
To promote the concept of community-centered healthrights and empower the locals to participate in framing the
ethical guidelines of genomic medicine.

1085-2) Supportive Information Governance framework
for community building
Yu Chia Chen,
Project Manager of Taiwan Bioethics Association
Email : yuchia@sea2003.org.tw
Linda Gail Arrigo and Duujian Tsai, Taipei Medical
University
Taiwan‘s policy to develop a ―biomedical technology
island‖ encompasses three major elements: a center for
excellence in clinical trials; the national health information
platform; and the Taiwan biobank. The current research
has compiled the miscellaneous challenges and suspicionsof human rights and civil organizations towards
biomedical research, as well as their proposals, andanalyzed the views of the public toward the national policy
for an integrated biomedical information system. In
particular, it has carried out a national public opinion
survey in order to assist in drafting a direction for policy.
The investigation reported here utilized telephoneinterviewing in the period December 2 through 9, 2008,
and completed interviews with 2446 persons; this achieves
representation of the population with a level of confidence
level of 95%, with a sampling error of no more than
±1.98%. The investigation discovered that most of the
Taiwan public in concerned for the government‘sutilization of health information, and realizes theimportance of the health information policy for provisionof related information to the public. However, in the
aspect of how the material is processed, they trust the
government more than the research organizations. This
seems to mean that the public expects the government totake on the responsibility for management of the materials
and information; and under the condition that the publicgenerally does not have trust in the confidentiality
maintained by the related organizations, they will however
support government utilization of individual private healthinformation if given the precondition of respect of
informed consent.
This research concludes with arecommendation to the ELSI section of the Taiwan
Biobank, that the government must itself takeresponsibility for the formulation of policy, rather thandelegating it to a research team. Moreover, there must bebottom-up participation by the public, in the creation of
relevant ethical mechanisms, in order to achieve thepotential of recreating Taiwan as an island center ofbiotech research.
5-3) Ethics of empowerment for psychiatric patient
Ai Lin Huang,
Social Worker of Yuli Veterans Hospital, Hualien,Taiwan; Adjunct Assistant Professor, Graduate Institute of
Humanities in Medicine, Taipei Medical University
Email: ailing.u8130@msa.hinet.net
Chih-Yuan Lin, Jen-Yu Chou, Hsin Yi Lu, and Duujian
Tsai, Taipei Medical University
Yuli Veterans Hospital (YVH) is located in the remote
Yuli, the mid-point of East Rift Valley in Taiwan. Since
its establishment YVH has been taking care of the mostdisadvantaged mentally ill from all over Taiwan. The
research team applied narrative identification method toapproach 50 persons with schizophrenia who stayed in
YVH. We managed to understand their life history andtheir subjective experiences of mental illness.
The persons who agreed to interview were clinicallyinsightful to their illness. According to the literatures, theABC11 Abstracts / EJAIB 20 (July 2010)
insight into mental illness is helpful to early treatment, theimplementationofcommunityandvocational
rehabilitation, and hence the better recovery outcome.
Through the interviews we found the most of thepersons with schizophrenia had experienced the presenceof ―not-me‖ at the initial stage of their illness. Oftentimes
the ―not-me‖ experiences are quite a bit like thehallucinations or uncontrollable mood swings in
psychiatry.
As the illness were getting worse they gradually could
not tell the difference between ―me‖ and ‖not-me‖. And
their cognition and behavior became so derailed from theordinary life tract because of the influences of
uncontrollable hallucinations or mood swings. To most ofthem the feelings of getting ill can be only re-experienced
in their remembrance. That is, only in their recovering
they can remember and tell the difference between ―me‖and ‗not-me‖ in their subjective experiences.
Oral history of narrative identification method
presumes that everyone has his/ her own logic of life andthe same for the mentally ill. As they can differentiate―me‖ and ―not-me‖ in their perception experiences they
become deeply aware and cognitive of their mental illness.
As a result, they can actively seek medical help at theearly stage of symptom relapse, and discuss with thehealthcare staff about their treatment and rehabilitationplan.
In this article we applied the in-depth interviews andthe diary of one patient to explore how the persons withsevere mental illness strived for internal equilibrium andwhat their potentials and limitations were to regain theirautonomy. Also, through the narratives and selfobservations in the patient‘s diary we explored how theYuli Veterans Hospital built a supportive environment by
reinterpreting the three-level therapeutic community andmental health professionals‘ mediating efforts. In this
supportive environment the autonomy of the patients canbe exerted more actively in their recovery journey.
5-4) Participatory Knowledge management in tribalarea ethics developing
Hsing Yi Lu,
Assistant Professor of the Department of Humanities andSocial Science, Taipei Medical University
Email: hsinyi15@hotmail.com
Hsin-Mi Lu, Yu Chia Chen, and Duujian Tsai, Taipei
Medical University
Based upon ‗Research on Community-oriented
MedicalHumanities
Curriculum
Designs
andAssessment,‗ ‗Ecology-City: Network Platform forLifestyle of Healthy and Sustainability,‘ and ‗Mental
Health System Development for the Severe Mental Illness(SMI) in Developing Countries‘ ongoing program projects
founded by the National Science Council, this program
project expands the current service learning curriculum
design in Medical Colleges to Electronic Engineering
Colleges, as well as institutions related to architecture andurban planning to provide science education for survivorsin tribal areas after the Typhoon Morakot, with thesupports from domestic and international leading
psychiatric institutions as well as policy leaders. In an
attempt to support sustainable environmental planning andcommunity health building, this project is going toempower those affected tribes with applications of
information
communication
technology,
tele-care

ABC11 Abstracts / EJAIB 20 (July 2010)
facilities, and community building capacities. Various
activities of science education are designed by formulating
partnership with these tribes. Main themes of these
activities include intelligent technology, eco-regional
planning, tele-care and living support, oral history andcultural reform, as well as ethical governance andknowledge management. All activities will be situated in
the policy contexts of community health building led by
the Department of Health, along with the autonomous
capacity of each tribe supported by local health bureau andhealth stations. Survivors of Sinyi, Alishan, Sandimen and
Wutai townships are foci of our science education
implementation.
5-5) Can we accredit hospital ethics: A tentative
proposal
Che Ming Yang
Ethics is the norm of human behaviors in everyday life
and as an academic discipline is a branch of philosophy.
Medical ethics has been regarded as applied andprofessional ethics in the typology of ethics.
The discussion of medical ethics has mostly centeredon how health care professionals should behave
individually. There is less discussion on how health careorganizations should behave. In other words, people areless clear about the concept of organizational ethics inhealth care settings. Organizational ethics is about how anorganization should behave in accordance with ethicalprinciples. It can be perceived as the aggregation ofindividual ethics within the organization. Aside from thewell known four principles of biomedical ethics proposedby Beauchamp and Childress (2001) that are applicable tothe analyses both at the individual and organizational
levels, health care organizational ethics also have uniqueaspects. For instance, the ethical issues of hospitalmanagement are less discussed. The issues at hand arewhether we need to accredit hospital ethics and whether
hospital ethics can be accredited objectively. The objectiveof this research is to develop ethics accreditation standards
for hospitals. The underlying assumptions are we need toaccredit hospital ethics and hospital ethics can beaccredited objectively. Under these two basic assumptions,
we then try to address the research question: what are thestandards that can be applied in hospital ethics
accreditation?
To sum up, this project demonstrated a broad spectrumof bioethical community engagement from disadvantaged
populations to eco-urban planning, through applying
knowledge
management
under
an
information
communication and bioethics governance platform.
Lessons regarding the development of regional RECs
contextualized with communal life experiences as well as
geographic features are discussed. Areas of bioethicalconcern detailed will cover community mental health,ecological regional planning, environmental and electronicengineering, and research involving biomedicine and postgenomic public health in a emerging information society.

1095-6) The Attitude of Patients to Disclosure of Medical
ErrorsChih-Jaan Tai, MD, MSc.,
Department of Health Services Administration, China
Medical University, Taiwan
Email: cjtai@mail.cmu.edu.tw
According to previous research, most patients wish to
be informed medical mistakes happened to them although
doctors are reluctant to do so. The study aims tounderstand patients‘ attitude in disclosing medical errors
and analyze its related factors.1450 patients from theassociations and clubs of different diseases in the country
were invited to the research. A questionnaire was designed
to investigate patients‘ wishes in being disclosed medical
errors, patients‘ attitudes to disclosing medical errors, andthe factors may influence patients‘ attitude in disclosure
medical errors. 1351 questionnaires were received. 1330
were eligible. Most of the respondents wish to be informedof medical errors; ―In the experience of medical care, I
trust the medical practice doctor provided‖ and ―The
monthly family income of the patient‖ are the mostimportant factors related to wishing being told of minor
medical errors. ―I always saw the same doctor in the past
six months‖, ―I ever took legal action for my medicalcare‖, ―Patient‘s gender‖ and ―Patient‘s education‖ arefactors related to wishing being disclosed serious medical
errors. Patients wish to be disclosed of medical errors. The
result of this research is crucial in shortening the gap ofpatients and doctors in disclosing medical errors.
5-7) New landscape for ethical practice: lessons forliving lab development
Duujian Tsai, M.D., Ph.D.
Professor of the Graduate Institute of Humanities in
Medicine, Taipei Medical University, President of Taiwan
Bioethics Association, President of Taiwan Bioethics
Association
Email : dj.tsai@mas.hinet.net
Overall, there is immaturity in civil society in Taiwan
and considerable deficiency in social infrastructure; thisproject seeks to consolidate civil society with sustainable
city planning at the same time. We use Hsinchu City, acenter of the computer industry in north Taiwan, as amodel for the ―Eco-City smart living technology center‖
developed by National Chiao Tung University to establish
an ICT infrastructure with the goal of integrating healthneeds and city planning.
This plan, based upon the idea of group consent as abasis for ethical governance, a framework developed for
the Taiwan Bio-bank, implements the concept ofparticipatory governance by first establishing a mutual
assistance health promotion database in the community.
Following, a database for living activities and culturalaffairs is assembled to enrich daily life in the associatedcommunal area. Finally, a large-scale ecological andenvironmental databank will be established for sustainableregional planning. These databanks with community-based
benefit-sharing are a feature of infrastructure fordeveloping a knowledge environment. National Chiao
Tung University(NTCU), coordinating with otheruniversities, research institutes, and the industrial sciencepark, will create the knowledge architecture to forge user
innovation as a key element for each knowledge cluster in
the ICT product design process. The knowledge hub will

110

ABC11 Abstracts / EJAIB 20 (July 2010)

thus become a medium for forging innovation in everyday
life.
To this end, we have placed the blueprint and model ofthe Hsinchu eco-city planning in the Vision Hall of Wind
City (Hsinchu). With support from the City Government,
more and more people have come to visit the open houseof the Eco-City Smart Living Technology Centre in
NTCU. We have also recruited volunteers to experience
the ICT project and provide valuable feedback for ongoingproduct design in users‘ labs. Moreover, we successfully
established living labs by working with community leaders
to mobilize neighborhood networks and bring prototype
products to residents‘ real lives, gaining innovation
partnerships. Beginning with using Tele-care technology
to support health promotion and ―aging in place‖,neighborhood residents are willing to take a part inproduct design or feedback. This community thereby
becomes a basic unit in developing self-sustained businessand in integrating neighborhood health information. Suchneighborhoods may turn out to be mobilization units andliving labs for gathering data on local cultural contexts andeco-region planning. Through integrating communities
with model cases of green university, Eco-science park,
eco-tourism, sustainable environments, health city andeco-city planning, these community partnerships are units
for developing knowledge clusters. The whole city space
therefore becomes comprehensive knowledge hubs. These
communities featuring ―living labs‖, can formulate theknowledge architecture
and bioethical governanceframework for sustainable urban planning in Hisnchu.
To sum up, this project demonstrated a broad spectrumof bioethical community engagement from disadvantaged
populations to eco-urban planning, through applying
knowledge
management
under
an
information
communication and bioethics governance platform.
Lessons regarding the development of regional RECs
contextualized with communal life experiences as well as
geographic features are discussed. Areas of bioethicalconcern detailed will cover community mental health,ecological regional planning, environmental and electronicengineering, and research involving biomedicine and postgenomic public health in a emerging information society.

2050, there will be 332 million Chinese sixty-five years ofage or over, equivalent to the world‘s elderly population in1990. The 2 billion people over age sixty who will live in
our aging world by 2050 will mostly be living indeveloping countries. The rapid growth of the world‘selderly population increases the burdens for the
management of chronic disease and long-term care, which
presents an urgent challenge around the world.
How to tackle these serious problems from Confucian
perspective? In Confucianism, the sense of compassion
cannot bear to see the sufferings of others is equal to thevirtue of ren (beneficence), which is the highest among all
virtues and is the foundation of all other virtues, and filial
piety is a starting point of practicing ren, since this senseof compassion manifests most directly through ourattitudes towards our parents. Moreover, we have a duty tolove and take care of the rest of our family members, andConfucian thinks that love and care of this kind is
irreplaceable. It seems to think that the burdens of longterm care for the aged people should be shouldered on
their families. However, Confucian also thinks that a goodruler or government should provide public support tofamilies in its society if it is needed. Rather than letting
families to face the caring load for their vulnerable
members by themselves, a Confucian thinks that agovernment has a responsibility to maintain the normal
functioning of families in its society in health care, afortiori, in long-term care. One of the objectives to thisideal long-term care model is on the one hand to maintainelderly people their normal familial lives if it is possible,
and on the other hand to alleviate the burden to theirfamilies. Hence, for example, public funded in-homesupportive service or day-care will be preferable toinstitutional care far away from home for this objective.
In this paper, I first articulate the moral foundation of
long-term care from a Confucian perspective. Secondly, I
critically examine various approaches to tackle with longterm care problems, such as Martha C. Nussbaum‘scapability approach, Norman Daniels‘ prudential lifespanaccount and Eva Feder Kittay‘s feminist approach. Finally,
I define good practice of long-term care from Confucian
perspective.

Discussion6-2) Intensive Care Unit Doctors’ Dilemma of DNR orNO DNR for Patients
Syed Khizer Hasan M.D.,
Ziauddin University Hospital, Karachi Pakistan
Email: khizerhasan@hotmail.com
Maria Hanafi, M.D. and Moinuddin Siddiqui, M.D.
Ziauddin University Hospital, Karachi Pakistan
Health care providers in ICU settings often makedecisions for the patients, with or without consulting thefamily. Our concern is the criteria upon which the doctors
make such critical decisions. Most of the time doctors
make independent decisions without taking consent fromthe family, resulting in miscommunication between thetwo, leading to mistrust of the physician community. To
the best of our knowledge there has been no study inPakistan regarding knowledge of DNR criteria andinvolvement of family in making the decision.
The Objective of this paper is to assess the knowledge
and perception of DNR guidelines amongst doctors
working in ICU setting and involvement of family indecision making. This study was conducted in ICU
settings at three campuses of Ziauddin University after

18:15 – 19:45 Session 6: Human
Dignity and Care
Chair: Aamir Jafarey and Soraj Hongladarom
6-1) The Moral Foundation and Good Practice ofLong-term Care: A Confucian Perspective
Honchung Wong,
Ph.D. student, Graduate Institute of Philosophy, National
Central University, Taiwan, R.O.C.
Email: honcwong@cc.ncu.edu.tw
Global aging creates what may be the greatest publichealth problem of the twenty-first century. By 2040, there
will be more people in the United States over age eighty
than there are preschoolers. By 2050, half of continental
Europe will be forty-nine or older, and well before that, by
2030, one of every two adults in development countries
will have reached retirement age. While the proportion of
the elderly in developed countries is due to double overthe next fifty years, it is due to triple in East Asia. By

ABC11 Abstracts / EJAIB 20 (July 2010)
taking approval from Ethics Review Committee. Study
design will be cross sectional with an approximate sample
size of 50 comprising of residents, interns and medical
officers working in the ICU. A self administeredquestionnaire was given after taking consent and assuringconfidentiality.
6-3) Truth Telling about Terminal Cancer Patients:
The Views on Life and Death in Japan, China, andKorea
Masami Maruyama, Ph.D., R.N.
Department of Health Sciences, Faculty of Medical
Sciences, Kyushu University, Japan,
Wang, Yan Guang, Ph.D.
Chinese Academy of Social Sciences, Beijing, China
Email: ameliaw2002@hotmail.com
Liang, Lizhi, Ph.D.
Capital Medical University, China
This research used a questionnaire for students inSeoul, Korea (2006), and in Beijing, China and inFukuoka, Japan (2008). The questionnaire asked students
to respond to questions in a five-point scale about theirattitude toward truth telling of a malignant cancer. The
questions were whether they want to be informed about
the name of their own illness, and when their family
members face such cancer, whether they want them to be
informed of the truth. The questions were intended to
identify whether their attitudes differ between the twocases, reasons for differences if any, whether such reasons
may be explained by those countries‘ intrinsic cultural
attitudes towards life, e.g., a Japanese ethical view about
death and different senses of human rights.
As a result, 87% of Japanese and 59% of Chinese
desired truth-telling to themselves and their family. In bothcountries, percentage were high, 13% of Japanese wanted
their own information but did not want their family
members informed 39% of Chinese students wanted truth
telling both for themselves informed but not their family
members. These results are similar to those in our study(2006) with Korean students, i.e., both Chinese andKorean students do not want their family members
informed of their illness with the same reasons of avoiding―to be looked at while dying‖ and ―to look at a dying‖.
6-4) Palliative Care Education and Bioethics Problems
in period of Cancer Recuperation in Mid-Aged andElderly Patients with Terminal Cancers - An Interview
Study
Di Xiao, M. D. EMMB,School of Medicine, Tsinghua University, Beijing 100084,
China
Email: dixiao8000@hotmail.com
There are two million new cases of malignant tumours
and 1.5 million die of cancers in China each year.
However, comprehensive recuperating measures forpatients with cancers has been very less concerned in thecommunity after discharging from hospitals providingthem with therapies such as surgery, chemotherapy andradiotherapy etc. The study provided bioethical education
on palliative care and held the deep interviews with 75
patients aged 39-88 suffering from various mid-terminal
cancers in the Beijing Anti-Cancer Club. The majority often thousand members at the club have been greatly
benefiting from doing exercise of a magical Qigong and111
interchanging information each other. Many ethicaldilemmas and challenges in period of cancer recuperationand needs into palliative care have been addressed by thestudy. Great concern for these issues should be given inorder to promote recuperation and improve life quality forthe patients with cancers. The situation of informed
consent in medical service, discrimination against patientswith cancer among public due to fearing for cancer,
requirements for palliative care in patients with terminal
incurable tumours and too much individual cost fortreatment of cancers will be discussed in the paper. (Thestudy was sponsored by ―Help the Hospices‖ in UK).
6-5) Bioethics and the Law relating to HIV / AIDS: A
Bangladeshi perspective
Taslima Monsoor, Ph.D.
Professor, Former Chair & Dean, Faculty of Law,
University of Dhaka, Bangladesh
Email: taslima_monsoor@hotmail.com
It is a recognised fact that the Human
immunodeficiency virus or HIV is spreading fast in
Bangladesh making AIDS (Acquired Immunodeficiency
syndrome) a perilous and dangerous problem in
Bangladesh. The legal response to HIV\AIDS is importantto equalize the dilemma of individual Human Rights vis-àvis public rights. There is a traditional misunderstandingthat the public health threat of HIV/AIDS is opposed tothe individual rights of the AIDS victims. The aphorismthat a virus has no rights is a traditional approach. 3 The
response we are reflecting in this article is that it isnecessary to advance a particular human rights value inrelation to HIV/AIDS. In Family Law reflects thefollowing issues: Whether HIV\AIDS should be regarded asa just cause for the dissolution of marriage? Whether
maintenance of wife and other relatives are obligatory during
HIV/AIDS? What is the custody of children with parents
affected by HIV/AIDS?
6-6) Knowledge and Attitudes towards Informed
Consent Amongst Fourth and Final Year Medical
Students
Mufaddal Mahesri, MBBS ,Pakistan
Email: muffu22@hotmail.com
Informed consent is an essential component of medical
ethics as it upholds the fundamental right of patients tochoose their own treatment. In a developing country suchas Pakistan, patients are unaware of their rights anddoctors enjoy a paternalistic role. The aim of this study
was to obtain an insight into the concept of informed
consent amongst medical students. This will serve an
important purpose as these medical students are the future
clinicians.
The study was conducted at two public and one private
medical Colleges of Karachi and a sample of 209 medical
students in the fourth and final year was taken. Aftercompleting all ethical requirements, a self administeredquestionnaire was used for data collection to assess theknowledge and attitude of students regarding Informed
Consent.

3

David Buchanan:" Public health vs Individual rights"

112
The sample included 62% students from public while
38% were from private medical Colleges. Ninety sevenpercent of respondents thought that ethics played an
important role in clinical practice and 96% of them agreed
that Informed consent is essential for all.
Seventy percent of the respondents gave affirmationthat informed consent was a process that lets the patientknow his treatment options while 18% were of the viewthat it was only a legal formality. Regarding thecomponents of informed consent, it was notable that 21%of the students thought that the doctor should not discuss
other treatment options which are unavailable at thehospital.
In emergency procedures like intubation, 43% of the
respondents were of the view that informed consent was
not required. In case of elective procedures, 49% of
respondents agreed that an informed consent can be given
by any relative. In the case of an unconscious patient, 64%of the students were of the view that any immediate
relative could sign on behalf of the patient. Medical
students are aware of the importance of informed consent
and they regard it as a legal and ethical process which
imparts autonomy to the patient. However, knowledge
needs to be imparted regarding consent during emergency.
6-7) Reflections on the morality of human embryonic
Stem cell Research from a Buddhist Conception of Life
Si Zhao Liang
PhD Student, Graduate Institute of Philosophy, National
Central University, Chungli, Taiwan, ROC
Emaiil: maiotao@gmail.com
In general, human experimentation has to comply withthe four basic principles of autonomy, non-malificence,
beneficence and justice. But the problem of embryonic
research involves problems such as ―Is embryo a person?‖,―Do embryos have moral status?‖and other considerations,
it becomes very controversial. In this paper, I shall
employ a Buddhist concept of life for the appropriatenessto use embryos for research. According to Buddhism, theembryo is a subject-of-life when fertilized and should betreated as a living thing. For, embryo is considered as abeing of consciousness and accordingly should not be
harm. Destruction of embryos for research is immoral.
However, as embryonic research brought also important
benefits for lives, it is a moral dilemma for go on or forfeit
all embryonic research. What will be the Buddhist
solution?
I would suggest we should first of all try to find otherways to achieve the same goal without destroying
embryos. We need not and should not argue that they are
no moral subjects and hence it is all moral to employ themfor any kind o research. Rather, we should respect theseembryos that sacrifice for human goods and be sorry forthe harm done to them. The merits of such researchshould be accorded to their contributions.

ABC11 Abstracts / EJAIB 20 (July 2010)6-8) Global research endeavours into womb transplanttechnology and the legal, bioethical and social
challenges such technology will pose for regulators
Amel Alghrani
Institute for Science, Ethics and Innovation/ Centre forSocial Ethics and Policy, University of Manchester, UK.
Email: amel.alghrani@manchester.ac.uk
Danielle Griffiths
Institute for Science, Ethics and Innovation/ Centre forSocial Ethics and Policy, University of Manchester, UK.
Email: danielle.griffiths@manchester.ac.uk
Reproduction is a fundamental and integral part of anindividual‘s private and family life. Over the past 100
years we have witnessed a reproductive revolution aroundthe globalised world, where science and technology haveopened up new possibilities and ways in which one canfound a family. Human reproduction has been aptly split
into three stages; sexual intercourse represents but the firstphase. The second era of human reproduction occurs via in
vitro fertilisation (IVF), whereby the foetus is fertilised
outside the woman, but is later implanted into a female
host where it is gestated until birth. The third phase, thefoetus is fertilised and gestated entirely in vitro, outside
the female host and in an artificial womb/incubator(ectogenesis). Yet global research endeavours into wombtransplant technology may be set to propel us into thefourth phase of human reproduction: unisex gestation.
This paper dares to go where few have ventured before
and considers the latest research endeavours into wombtransplant technology which may allow both men andwomen to gestate their own child. We seek to examine thechallenging bioethical, legal and social issues thistechnology will pose for regulators in Asia, and around therest of the world.

ABC11 Abstracts / EJAIB 20 (July 2010)113

2nd August
8:30-10:30 Session
Climate Change

7:

EthicsandChairs: Darryl Macer and Jayapaul Azariah
7-1) The Opposition and Harmony between Nature andHumanity—A Taoist Proposal for the Solution of
Bioethical Problems
Hai-Yen Yeh, Director & Professor
Professor, Philosophy and Religion Department, Chang
Jung Christian University, Tainan, Taiwan ROC
Email: haiyen@mail.cjcu.edu.tw
In this paper I shall elaborate the Taoist conception of
the relation between human and nature to see how we
could build a Taoistic community in which some of thethorny dilemmas in bioethics could be solved. It isregarded that many of the problems are caused more orless by the artificial or unnatural social and politicalconstructions, which separate the natural and harmonious
relationship between human beings and cause much moral
dilemmas in the modern world. Returning to Tao and thenatural way of living with Tao, we could attach muchserendipity and naturalness in life. It is argued that with a
non-interference attitude, many of the technology could beof serve for the protection of life without fear of adding
further burden to each other. It is indicated how theconcept of natural death, of withdrawal of intrusive
treatment, cloning human being, xenotransplantation andother issues could be solve or dissolve in a community
with a Taoistic consensus and attitude.
7-2) Anthropogenic Activities and Ethical Dilemma
towards Climate Change and Future Security
M. Selvanayagam Ph.D. and Francis P Xavier, Ph.D.
Loyola Institute of Frontier Energy (LIFE), Loyola
College, Chennai 600 034, India.
Email: drmssel@yahoo.co.in
The scientific community has reached an
overwhelming consensus that all our anthropogenic
activities are damaging and irreparable changes to theglobal climate. This include increased production ofcarbon dioxide, methane and other greenhouse gases
raising the planet temperatures in the recent past, as
evidenced by receding glaciers, melting icecaps, andrecord-breaking heat waves as well as too cold winter andtoo hot summer.
Damage control is the need of the hour – But taking
into consideration bioethical practices is very muchneeded at this point of time. So far bioethics has
traditionally focused on dilemmas and decisions related to
medical field such as interactions among patients, medical
professionals, and health care organizations. Topics suchas abortion, euthanasia, informed consent, privacy,
reproductive health, and access to health care are the breadand butter of bioethics research, education, andconsultation in medicine. But the scenario is fast changing
both in awareness and in urgency.
We should focus on the issues related to environmentand other related subjects in view of the importance forour sustainable livelihood and future security. To reduce
the potentially destructive social, environmental andeconomic consequences of climate change, greenhouse gas

emissions (GHG) need to be lowered. A number ofdifferent writers and scientists have argued thatbioethicists and health policy analysts should consider
how the environment affects human health and how thehealth care system impacts the environment. If we want tolive a meaningful life, we need to consider bioethics as thefundamental factor of our consideration.
It must be recognized that the ecological problem isfirst of all a problem of public ethos, hard to solve without
challenging certain ways of organizing society, without
questioning the way we live together and the value systemof civil society. It is time to understand that humanity ispart of nature and is internal as well as endemic to it. The
concept of sustainable development calls upon all
individuals who are interested on the mother earth toprotect and preserve the climate system for the benefit ofpresent and future generations. In preserving the basis oflife for future generations we are at the same timesafeguarding the future of existing societies. Bioethics
provides the matrix for consideration and to draw concrete
practical programmes. Therefore, bioethics should haveclear agenda on environmental issues, specially related toclimate change so that the problems could be addressed in
more comprehensive and holistic manner. This will
enable us to tackle the issues in a more positive manner forthe betterment of humanity to live an enriched andmeaningful life. The paper indicates that bioethics paves
the way to harmony in nature – especially the climate andour life, and among inanimate and animate as well as
human lives.
7-3) Ethics, Investment and the Environment: Analysis
of World Bank Policies and their Critique
Pimthip Faktorngpan,
RUSHSAP, UNESCO Bangkok, Thailand.
Email pimtip.f@gmail.com
This paper will examine some of the issues being
explored in the UNESCO Ethics and Climate Change in
Asia-Pacific (ECCAP) project4 report from working group17, which is on ―Ethics and International Investment in the
Energy Sector, and the Environment‖. The objective of
the report is to examine the ethical issues arising frominvestments in the energy sector, which haveenvironmental implications. How can nations find the
middle path for immediate and medium term-economic
advancement (investment) while protecting and promoting
a healthy environment that is required for long-term
advancement?
There are a number of implications of sustainable
development for environmental policy and action. A
number of ethical issues are raised by investment, and we
can see some internationally accepted principles of ethics
that apply to investment in International Texts on theEnvironment (e.g. The Convention Concerning theProtection of the World Cultural and Natural Heritage;
United Nations Framework Convention on Climate
Change (UNFCCC); the Rio Declaration on Environmentand Development; the Earth Charter, and the Universal
Declaration on Bioethics and Human Rights).
This paper will review in particular some of themechanisms and codes that are used by the World Bank,4

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114
and views of some critics regarding particular projects.
From its founding in 1944 at the Bretton Woods
Conference, the World Bank continues to be one of themain providers of foreign loans in developing countries. It
comprises two major separate financial institutions (IBRD
International Bank for Reconstruction and Development,
and the IDA (International Development Association). The
World Bank finances two fundamental types of operations;investment operations (through IBRD loans or IDA credits
and grants), and development policy operations.
Investment operations offer funding for governments to
use in their budgetary expenditures on social andeconomic development projects in a variety of sectors. In
common use the term the ―World Bank‖ refers to a groupof institutions called the World Bank Group. The Groupconsists of five closely correlated institutions: The
International Bank for Reconstruction and Development(IBRD), 5 The International Development Association(IDA),6 The International Finance Corporation (IFC),7 The
Multilateral Investment Guarantee Agency (MIGA),8 and
The International Centre For Settlement of Investment
Disputes (ICSID).9 They share one general goal which is
to create stability for both developed and developing
countries.10
Each institution has its own roles, responsibilities anddifferent approaches towards their goals. IBRD is one of
the two main financial institutions in the World Bank. It
offers loans to middle income countries and ―credit
worthy‖ poorer countries for sustainable development for―long term human and social development‖. 11 Reducing
poverty is one of their main aims. For example, one
project that it is funding is improving the cost, energy
efficiency, reliability and sustainability of electricity
services across Solomon Islands.12
Another financial institution in World Bank is IDA.
IDA offers interest-free credits to the world poorest
countries aiming especially on the programs that stimulate
economic growth, decrease poverty and inequality, anddevelop living conditions. They aim at primary education,
health service, and sustainable environment practices. 13
One of their many projects and programs is a sustainable
livelihood program in Mongolia.14
IFC roles are to fund private sector investment andoffer advisory services to businesses and governments toachieve sustainable economic growth with the value of5

http://web.worldbank.org/WBSITE/EXTERNAL/EXTABOUT
US/EXTIBRD/0,,menuPK:3046081~pagePK:64168427~piPK:6
4168435~theSitePK:3046012,00.html
6
http://www.worldbank.org/ida/7
http://www.ifc.org/
8
http://www.miga.org/
9
http://icsid.worldbank.org/ICSID/Index.jsp
10
http://www.worldbankgroup.org/
11
http://web.worldbank.org/WBSITE/EXTERNAL/EXTABOUT
US/EXTIBRD/0,,contentMDK:21130269~menuPK:3168298~pa
gePK:64168445~piPK:64168309~theSitePK:3046012,00.html
12
http://web.worldbank.org/WBSITE/EXTERNAL/NEWS/0,,contentMDK:22575707~menuPK:64256345~pagePK:34370~piPK:34424~theSitePK:4607,00.html
13
http://web.worldbank.org/WBSITE/EXTERNAL/EXTABOUT
US/IDA/0,,contentMDK:21206704~menuPK:83991~pagePK:51
236175~piPK:437394~theSitePK:73154,00.html
14
http://web.worldbank.org/WBSITE/EXTERNAL/EXTABOUT
US/IDA/0,,contentMDK:21206704~menuPK:83991~pagePK:51
236175~piPK:437394~theSitePK:73154,00.html

ABC11 Abstracts / EJAIB 20 (July 2010)
funding through corporate governance, environmental andsocial expertise. 15 One of their aims is sustainable
investment with a goal to develop sustainable business. 16
The roles of MIGA and ICISD are different from theabove-mentioned three financial institutions. Instead ofgiving money in forms of credit, loans and investments to
private and public organizations for development, MIGA
offers insurance for political risk that could affect foreign
direct investment, and provides protection against noncommercial risks for investors. It also provides otheradvisory services for the investors to stimulate economic
growth in developing countries. Some of these risks toinvestors are political disobedience and war. 17 Many
projects has been carried out throughout the past two
decades 18 , for instance, MIGA provided a guarantee for
the PT Weda Bay Nickel Project Feasibility Study inIndonesia. 19 While MIGA provides guarantees orinsurance for foreign direct investments in instablesituations, ICISD is concerned about disputes between
government and private investment sectors. It acts as thefacilitator to settle investment disputes. It functions inconciliation and arbitration for mutual confidence whichaims to increase the flow of international investment.
Ethics can be interpreted in many different ways. The
World Bank Group Code of Professional Ethics applies to:―all World Bank Group staff (including managers,
consultants, and temporary employees) all over the world.
It also applies to the World Bank Group as a complex of
institutions, operating through its management‘s decisions
and actions.‖ 20 The Code of Professional Ethics of theWorld Bank Group consists of some significant sections
that shape the responsibilities of the World Bank Group to
their member countries included Community Commitment
and Environmental Commitment as stated below:―Community Commitment
The World Bank Group and its staff will respect thehuman dignity of all the people whose lives we impact.
We will respect the life, dignity, and property of people,
being civic-minded and sensitive to local cultures.
Concerns about potential attacks on human dignity should
always be voiced. In short, we will be responsible, good
corporate citizens of the communities in which we
operate.‖―Environmental Commitment
We will conduct the work of the World Bank Group in
a responsible manner in accordance with applicable
environmental principles and rules. We will pay close
attention to the impact of our decisions on environmental
15

http://www.worldbankgroup.org/

16

http://www.ifc.org/ifcext/climatechange.nsf/Content/SustainableI
nvesting
17
http://www.worldbankgroup.org/
18
http://www.ifc.org/ifcext/media.nsf/content/SelectedPressRelea
se?OpenDocument&UNID=F76F15A5FE7735918525722D0058
F472
19
http://www.miga.org/news/index_sv.cfm?aid=2615
20
Conflicts of Interest, Gifts and Gratuities, Hiring or
Advancement of Relatives, Outside Activities and Future
Employment,
Financial
Interests,
Political
Activities,
Relationaships with Governments, Private sector, and NonGovernmental Organizations, Diclosure of Confidential
Information, World Bank Group Operations, Community
Commitment, Environmental Commitment. (Living our Values,
Code of Professional Ethics)

ABC11 Abstracts / EJAIB 20 (July 2010)
conservation and protection. It is our responsibility to raisequestions and concerns regarding conditions that could beconsidered harmful to human health, safety, andtheenvironment.‖21
This paper will also consider the International FinanceCorporation (IFC) External Corporate Governance.
According to World Bank ―Sustainable Investing‖ is theinvesting process thatconsiders environmental
sustainability, social responsibility and corporate
governance (ESG). Sustainable investing also includes
Socially Responsible Investing (SRI) and Green Investing.
Some sustainable investing responsibilities are to help
assist in enlargement of sustainable capital flow byfinancing the improvement of boosted stock market
indices, and funding equipments. They also have market
research and educating through sharing experiences incombining environmental and social (E&S) issues thatneed to be considered during decisions to invest in thesemarkets. The example of the Clean Technology Fund will
be explained. It is one of the two branches of Climate
Investment Funds. This program focuses on transferring
low-carbon technology and reducing greenhouse gas(GHG) emissions. It encourages three main sectors - thepower supply sector, transport sector, and energy
efficiency. 22 There has also been criticism of theseprojects.
This paper will examine some of the ethical issues
raised in the Forest Carbon Partnership Facility, that was
launched at the Bali Climate Change negotiations, 2007.
It acts as a global partnership created to “reduce emission
from deforestation and forest degradation, plus the role ofconservation, sustainable management of forests andenhancement of forest carbon stocks” (REDD+). Right
now there are 37 REDD+ member countries that are
involving in the FCPF23. Many NGOs have been playing
roles in evaluating the World Bank projects including
environmental investment in the field of climate change.
7-4) The Third Confrontation: Development vs.
Environment in Korea
Song, Sang-yong,
Hallym University, Chunchon, Korea
Email: songsy63@hotmail.com
There have been three big environmental issues in
Korea over the last thirty years. The big flood in 1990
marked the debate over the Donggang Dam in the easternpart of Korea. As a result of a nation-wide campaign, thegovernment was obliged to cancel the dam project in2000. It was a dramatic victory on the part ofenvironmental movement in Korean history.
In 1991 the Korean government launched a 15 year
project of the reclamation of Saemangeum wetland on thesouthwestern coast. It aimed at developing the area of
40,100 ha including 11,800 ha of a freshwater lake.
Environmentalists opposed the project on the ground that
it will aggravate the quality of water of the lake. Later itturned out to be a nationwide protest. The emphasis was
switched from the quality of water to the value of mud
flats. The project proceeded despite persistent protests.
The construction of 33km embankment was complete. The
21

ibid
http://www.climateinvestmentfunds.org/cif/node/2
23
http://www.forestcarbonpartnership.org/fcp/node/17
22

115
vehement battle between the state-construction complex
and the green solidarity was destined to favour the former.
This time it was the miserable defeat of environmentalists.
With the start of the conservative government in 2008,
the new president Lee Myung Bak wanted to carry out theGrand Canal Project through the Korean Peninsula. He
was confronted with the strong resistance of the majority
of university professors, religious and literary circles aswell as the various civil movements. He seems to havequit it reluctantly. After the monetary crisis, however, thegovernment made the new project for developing the FourBig Rivers. Environmentalists and opposition parties
regard it as a concealed Grand Canals Project. The third
confrontation goes on without the sign of compromise.
7-5) Bioethics and Climate Refugees
Michael Anjello Jothi Rajan,
Department of Physics, Arul Anandar College,
Karumathur, India
Email: anjellojothi@yahoo.co.in
S. Vincent
Department of Zoology, Loyola College, Chennai, India
Email: svincent_loyola@yahoo.co.in
Arockiam Thaddeus
Department of Zoology, Jayaraj Annapackiam College for
Women, Periyakulam, India
Email: arockiamt@yahoo.co.in
Bioethicists are well familiar with the axioms and thevirtues of bioethics. Bioethics is one of the flourishingdisciplines in Europe, United Kingdom and United Statesof America. The influence of the west, in the case of
Bioethics, is not found in the Asia-Pacific and African
nations. Though some nations in the Asia-Pacific andAfrica have set up National Bioethics Committees, many
are yet to establish National Bioethics Committees though
there are many activities going around these nations and agood number of bioethicists are found in these countries.
This cannot be brought about as a Top-to-Bottom
approach but as a Bottom-to-Top approach. Bioethicists in
Asia (who have been trained at home, by UNESCO andEuropean/North American nations) should come together
and organize seminars and workshops for prospective
Bioethicists, College, and High School students in theirrespective regional languages.
Bioethics education in India can rekindle the patriotic
spirits in the people, as they have already been influenced
by the noble Bioethics deeds of the practical bioethicist,
Mahatma Gandhi. In this dry moment when people areslowly forgetting the great sacrifices laid down to thenation and the world by Mahatma Gandhi and his peace
movements, the introduction of bioethics education inschools and colleges will bring about a culture of peace inthe minds and hearts of the students, who will be theleaders of India in the future. Bioethics education will also
create a climate of peace and harmony in the school andcollege campuses and in the hostels.
We are familiar with refugee movements caused bywar, famine and natural disasters. It is overwhelmingly thepoorer and developing nations that do not close theirborders and accept millions of refugees, some of whom
remain for many years. Today, among the developed
countries, the United States, Sweden and Finland offer
temporary shelter to victims of natural disasters, andDenmark accepted some Afghan drought victims from

116
2001 to 2006. Global warming will be creating a new
category
namely―Climate
Refugee‖.
The
Intergovernmental Panel on Climate Change (IPCC) saysthat climate change may displace 150 million people by2050; the Stern Review puts the figure at 200 million.
Larger climate changes pose potentially gigantic refugee
problems. How are we going to face and tackle thisproblem? The poor countries will suffer most and in thegreatest numbers. In this presentation we will highlight thereports of one of the projects in which many bioethicists
all over the world have joined together and are in theprocess of evolving some concrete recommendations,
under the UNESCO-ECCAP project. Though this is one of
the biggest leaps made to find ways to tackle Climate
Refugees Problem, it is not enough we stop with thisproject. Each nation has to set up their own Ethics
Committees under the relevant ministries and startresearching the problem of climate refugees with theassistance of bioethicists, climate and environmental
specialists who are capable of giving their best to findsolutions to this grave concern as our children and grandchildren should appreciate the wisdom of the present
generation. We will also present our views in finding
probable solutions to the Climate Refugees problem withhuman dignity valued as the best treasure of humankind.
7-6) Ethics of Research and Policy in Climate Change
Abhik Gupta,
Professor, Department of Ecology & Environmental
Science, Assam University, Silchar 788011, India; VicePresident of ABA for India
Email: abhikgupta@yahoo.co.uk
Being a global problem with a plethora of
ramifications, climate change is fraught with numerous
ethical issues in the conducting of research and framing ofpolicies for adaptation and mitigation. The scientificuncertainty in several projected impact areas is primarily
responsible for generating a number of ethical and policyrelated controversies. The fixing of targets for reduction ofgreenhouse gas emissions, determining the threshold yearof emission levels, and the relative obligation of thedifferent parties in reduction of emissions perhaps
comprise the most important areas where ethical debates
remain to be resolved. As has been pointed out by several
leading researchers in this field, determining the level atwhich the greenhouse gases (GHG) are to be stabilized
will in turn determine a host of consequences such as the
chances of survival of many forms of biodiversity,
agricultural productivity, spread of vector-borne and otherclimate change induced diseases, the extent of ice melt andsea level rise, the frequency and magnitude of extreme
weather events, and so on. One of the major obstacles
standing in the way of arriving at a consensus agreement
lies in the fact that the major GHG emitters are usually not
the nations that are most vulnerable to climate change.
Thus the question of climate justice is inseparably linked
with that of climate change ethics. The other important
areas comprise ethical and procedural issues in carbon
trading, as well as relatively new mechanisms such as the
Reduction of Emissions from Deforestation and Forest
Degradation (REDD plus) that also recognize thecontribution of forest carbon stock enhancement. Whilethe broad principles of this ambitious programme are moreor less well-defined, the actual methodology for achieving
the goal is not. Perhaps the greatest challenge is to frame

ABC11 Abstracts / EJAIB 20 (July 2010)
policies that take care of individual national interests
without compromising or coming into conflict with global
targets. This paper is an attempt to review and put under asingle fold the wide-ranging views on and analysis of the
ethical issues in climate change.
7-7) Energy equity and environment security
Diana Ngo (USA)RUSHSAP, UNESCO Bangkok, Thailand.
Email: diana.ngo@graduateinstitute.ch
This paper will examine how energy equity can beachieved in a sustainable manner, based on work that isbeing conducted in the UNESCO Ethics and Climate
Change (ECCAP) project working group 7. 24 The reporttakes the view that the natural environment should bevalued in all phases of the use of energy. The term―environmental security‖ encompasses both nature andhumanity as part of nature, whereas human security had ananthropocentric view which focused the concerns of
security to food, health, personal, political, community,
economic, and environmental security (refer to UNDP 7
dimensions of human security). The concept ofenvironmental security acknowledges that human actions
influence the functioning of ecosystems, but they are being
used in an unsustainable way. Therefore a shift to a view
based on holistic values such as the value of life,
biodiversity, dignity, and sustainability was suggested tonote that all life is interdependent.
The paper especially looks at issues connecting energy
to Climate Change. This includes examples such as how
unstable energy security will result in decreased access tofuels for cooking, hygiene, heating and cooling needs, aswell as how essential energy is for certain life-saving
medical devices. GHGs produced by energy use are one of
the major contributors to climate change.
Many countries in the Asia-Pacific region focus onenergy security as a national issue. There are scarce fossilfuel resources, but growing economies so that thecountries are largely importers of fuels making themvulnerable to disruptions or price shocks. Energy security
considers multi-faceted issues such as oil exploration andproduction that has the potential for increased access andgreater economic development, as well as transportation,
personnel, pipelines, transportation, and environmental
consequences when exploring areas such as Xinjiang,
China and the Siberia. If/when current oil resources dries
out there will be a massive economic decline, loss of jobs,
and even inflation. How can countries ensure themaintenance of acceptable levels economic development
and personal well-being, while decreasing environmental
impact, noting that rarely can companies rebuild areas thatthey have extracted to their original state? Exploration andproduction does harm the environment. Natural gas
storage is one alternative to decrease the environmental
impact.
Equity considers both benefits and risks, as illustrated
by energy consumption as a condition of human security,
but also contributing to climate change which harms
human security. For example there is an ethicallysignificant difference in the ability of countries to copewith disasters related to climate change. In 2008 thenumber of people killed in climate-related disasters in thedeveloped world was 23 people per disaster, but for the24

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ABC11 Abstracts / EJAIB 20 (July 2010)
poorest regions, it was 1,052 persons per disaster. Policies
to increase access will be discussed including issues
associated with pipelines, refineries, sea lanes. Economic
interdependence and multilateral cooperation on imported
oil can also increase access.
7-8) Energy Insecurity and Security: Ableism andDisabled People; Two under-represented angles
Gregor Wolbring, Ph.D.
Assistant Professor, University of Calgary, Faculty of
Medicine, Dept. of Community Health Sciences, Programin Community Rehabilitation and Disability Studies,
CanadaEmail: gwolbrin@ucalgary.ca
Webpage: http://www.bioethicsanddisability.org/
Energy insecurity is felt and energy security is desiredon the global, regional, national and local level and on thelevel of households, communities, groups, sectors, regions,countries and cultures. Different strategies and priorities
for gaining energy security and avoiding energy insecurity
are envisioned and employed by different households,
communities, groups, sectors, regions, countries andcultures. This paper introduces the concept of ableism tothe energy security and insecurity discourse; highlights theEcuadorian Constitution and its Right for nature premise;suggests an ethical matrix for energy; interprets recent
climate and energy consultation surveys and looks at the
special case of disabled people and the UN Convention on
the rights of persons with disabilities.

117
Attempts made by countries like USA, Japan, andIndia are interesting. USA aims to cut GHG emission by
80% below 1990 levels by 2050 and at the same time
doubling its use of natural gas from 20 to 40%. USA has
developed hybrid power plants combining conventional
power production with solar power generators. Kawasaki
city and Tokyo Electric Power Co., have ambitious plan toconstruct, with their Mega Solar Power Generation
Project, two photovoltaic power plants with a total output
of 20,000 Kilowatts (KW) with an estimated annual
energy production of 21 million KW hours (kWh). Japan
with its strategic ―10-year Project for a Carbon-Minus
Tokyo‖ has introduced measures to cap emissions so as tomake the megacity of Tokyo a model carbon freecivilization in 2050. India has also woken up to the global
challenge by initiating India‘s first National Action Planon Climate Change (NAPCC) with its eight core ―national
missions‖ running through 2017. Prime importance has
been given to both National Solar Mission and National
Mission for Enhanced Energy Efficiency. India aims togenerate 20,000 megawatts (MW) of electricity from thesun by 2020. Such an ambitious plan may be thwarted by
the counter productive elevation of increasing it cars on
the roads from the present 6 million to 18 million in 2020.
By 2050 Hi-Tech civilization may ensure everyone
with full health and a high level of affluence but at theexpense of Sun‘s energy. Will the sun survive human
exploitation? Will the sun blackout in 2013 – a prediction?
Discussion

7-9) Energy Alternatives for the Upcoming Civilizationin 2050
Jayapaul Azariah, Ph.D.
Former Professor and Head, & Director, School of Life
Sciences,
University of Madras,
New No. 4, 8th Lane, Indiranagar, Chennai 600 020. India;
Immediate past President, Asian Bioethics Associaiton
Email: jazariah@yahoo.com
Life without energy in 21st century and thereafter isunimaginable. Unfolding of various forms of pastcivilizations is closely linked with the availability, accessand applicability of a given type of energy. Civilizationand energy utilization are the two pillars of climatechange. Mitigation or adaptation and/or either one of them
can lead to harness climatic changes. The paper examines
the signs of the age with special reference to the use anddepletion of fossil fuel. Fossil fuel like coal and petrol
will be exhausted in the near future. And humancivilization has to look for other energy alternatives. As apart of mitigation a number of steps are being taken. They
include (i) genetic modification of biological organisms
like pigs and feed modification in cows (ii) reduction in
the level of the emission of Green House Gases (GHG) (ii)
exploring other energy-source substances like (a) methane/
deposits of energy-rich methane clathrates in the Siberian
permafrost (b) bitumen in tar sands and (c) natural gas.
Attempts are also being made to tap other extra-terrestrial
sources like the (A) Saturn‘s moon Titan for liquidmethane and (B) moon for mining light and nonradioactive helium-3 as a fusion power source. (iii)Countries like South Korea are interested in developing
rechargeable electric cars. (iv) Finally, the extensive use ofsolar power.

Background on UNESCO Ethics and Climate Change in
Asia-Pacific (ECCAP) project25
17 working groups have been formed on the following
topics: Universalism and environmental values
 Ethical worldviews of nature Visions and hopes of the future Representation and who decides
 Community engagement
 Stakeholder responsibilities
 Energy equity and human security
 Cost-benefit analysis and economic constructions
 Adoption & development of energy technologies(state of the art review)
 Ethical frameworks for research agendas andpolicy Educational frameworks for environmental ethics
 Nuclear dialogues
 Energy flow, environment, and ethicalimplications of meat production Water ethics and water resource management
 Gender, Environment and Energy Technologies
 Biodiversity and Ethics
 Ethics and International Investment in the Energy
Sector, and the Environment
The aim of the working groups is to develop dialogue
around these particular issues with a focus onenvironmental ethics and human security. Each group will25

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118
produce a report with policy options that can be used bypolicy makers, philosophers, scientists and researchers toconsider the ethical dimensions of energy policy. The
latest reports and consultation outlines are on the websites.
Information is shared through the yahoo group,
unesco_eet@yahoogroups.com
10:15-10:25 Tea Break

10:25-12:30 Session 8: Ethics of Public
Health and Infectious Disease
Chairs: Irina Pollard and Alireza Bagheri8-1) Nuffield Ethics Framework for Public Health:Public health ethics and infectious disease
Hugh Whitall,
Director, Nuffield Council on Bioethics, 28 Bedford
Square, London WC1B 3JS, UK
Email: l@nuffieldbioethics.org
Website: http://www.nuffieldbioethics.org/
Some public health measures restrict personal freedom
more than others and deciding what kind of measure will
be appropriate and effective has long been a problem forpolicy makers. Existing bioethical frameworks are often
not well suited to address the problems of public health.
The UK-based Nuffield Council on Bioethics set up an
expert Working Party in January 2006 to examine theethical issues surrounding public health. Following
evidence gathering and a public consultation, the Council
published its conclusions and recommendations in thereport Public health: ethical issues in November 2007.
A spectrum of views exists on the relationship between
the state‘s authority and the individual. The Council set
out a proposal to capture the best of the libertarian andpaternalistic approaches, in what it calls the Stewardship
Model. The Model suggests guiding principles for making
decisions about public health policies and highlights somekey principles, including: Mill‘s harm principle, caring forthe vulnerable, autonomy and consent. An ‗intervention
ladder‘ is also proposed, which provides a way of thinking
about the acceptability of different public health measures.
The report then applies these principles to a number ofcase studies: infectious disease, obesity, alcohol andtobacco, and fluoridation of water supplies.
In the case of infectious disease, the Council firstconsidered vaccination. Weighing up best interests of theindividual and the wider community, the Council
concluded that there was not sufficient justification formoving beyond the current voluntary system for childhood
vaccinations in the UK. With regard to surveillance of
infectious disease, we concluded that the UK should
enhance surveillance capacities of developing countries,
and that WHO should explore virus isolates as ‗publicgood‘ and impress social responsibilities on
pharmaceutical companies.
8-2) Does research in traditional Asian medicine need
intellectual property rights in order to sustain it?
Chamundeeswari Kuppuswamy, Ph.D.
Lecturer School of Law, University of Sheffield,
Bartolome House, Winter Street, Sheffield, S3 7ND.
Email: c.kuppuswamy@shef.ac.uk
Intellectual property rights law functions on the basisof a monetary incentive based justification. It is perceived
as an appropriate system in most developed countries, andABC11 Abstracts / EJAIB 20 (July 2010)
regularly features in national policy as the driver ofinnovation in the economy. How suitable is it in different
socio economic societies? Societies which sustain andpromote traditional Asian medicine are not similar todeveloped economies, which have followed a certain
trajectory in economic development. However Asiansocieties too have economic growth and development on
top of their agendas. Should they have IP protection on the
top of their agendas too? If so how does it impact on
traditional Asian medical practice, their practitioners andthe society as a whole? Most Asian countries are
signatories of the Agreement on Trade-Related Aspects ofIntellectual Property Rights, including Trade inCounterfeit Goods (TRIPS), hence have to take into
consideration some form of IP protection for intellectual
property. Asian countries are actively participating in theongoing initiative at the World intellectual Property
Organization (WIPO) to promote a treaty on traditional
knowledge. They are signatories of numerous UNESCO
instruments on intangible heritage and cultural diversity.
All these different hard and soft obligations form a crisis
cross regime for promotion of traditional medicine.
This paper will discuss the ethical and social
challenges in implementing both IP and non IP means ofpromoting traditional medical knowledge.
8-3) Biopiracy, the Third World and Lockean Property
TheoryVeronika Szántó
Loránd Eötvös University, Budapest, Hungary
Email: santov@gmail.com
It has been argued that the property theory of theclassical liberal philosopher John Locke can effectively be
recruited for the justification of the phenomena nowadays
referred to as biopiracy, i. e. the exploitation traditional
knowledge of local, often Third World, communities andpatenting genes and life forms that basically owe their
existence or maintenance to this knowledge. In mypresentation I point out that this perception of the Lockean
theory owes more to an influential interpretive tradition
which regards Locke as the progenitor of possessive
individualism rather than to actual textual evidence. I try
to demonstrate that a close analysis of the text shows that
this theory is in fact unfavourable to efforts aiming at the
exploitation of indigenous knowledge so much so thateven those who protect community rights in the face ofmonopolizing tendencies frame their arguments in alanguage featuring remarkable Lockean overtones. I close
my talk by pointing out that although any effort to build an
intellectual property right theory exclusively on Lockean
grounds would be as misdirected and anachronistic as
blaming these grounds for justifying biopiracy, thenarrow-minded hostility toward Locke‘s theory obscures
its actual efficiency and potential utility for the very caseits critiques fight for.
8-4) Karachi Bioethics Group Guidelines for
Pharmaceutical Industry-Physician Interaction
Aamir Jafarey, M.D.
Member, Karachi Bioethics Group, Pakistan
Email: aamirjafarey@gmail.com
Website: www.karachibioethicsgroup.org
Interactions between the pharmaceutical and medical
devise industries and prescribing physicians is a worldwide phenomenon. This interaction becomes problematicABC11 Abstracts / EJAIB 20 (July 2010)
when the industry uses various promotional tactics topersuade physicians to prescribe its products. The
potential of conflict on interest in such interactions is wellestablished, based on numerous studies from across theworld.
The Karachi Bioethics Group, an informal group of
health care related professionals from different institutions
across the city of Karachi have attempted to address thisissue by developing a set of guidelines for regulatinginteractions between the industry and the physicians. The
objective of this document is to minimize the possibility ofconflict of interest for physicians and the consequentpotential of exploitation of patients as a result of suchconflicts.
This paper will describe the process of development of
the guidelines and will discuss its salient features. The
various strategies employed by the group in disseminating
the document and efforts towards its implementation are
also highlighted.
8-5) A Balance between Personal Rational Choice andPublic Common Welfare - A Case of Taiwan's Health
Policy with H1N1 Vaccine Injection
Chiang, Lan–Tsen,
Doctoral Candidate, Graduate Institute of Philosophy,
National Central University, Taiwan
Email: lantsen@seed.net.tw
Pandemic H1N1 broke out in March 2009 first at
Mexico with more than 100 cases of people. Then it
spread quickly over the whole world. As according to themost updated World Health Organization epidemiologicalbulletin at 12th, Feb., 2010, up until 7th, Feb., 2010, there
are more than 212 nations and overseas territories orcommunities reported laboratory confirmed cases which
also includes 15292 deaths. The overall pandemic trend,
however, is declining continuously. The government of
Taiwan has proactively taken actions to cope with its
spread at the very beginning stage. Since 1 st October 2009,vaccine injection is taken as strategy to effectively control
and prevent the widespread outbreak of the pandemic.
After observing what the Taiwan society reacts for
vaccine injection, it motivates me to discuss this topic as
for ABA ‗Emerging Issues in Asian Bioethics‘. People in
Taiwan at first stage is willing to adapt and conform to thispolicy as for frightening that it would threat personal
health. Then as time evolved on to later stages, there is no
actual tendency of widespread community infection andsevere mortality. Of course, this could very possibly be theconsequence of 5 million peoples have already taken
vaccine injection. However, people's attention is more
focused upon several cases of suspected bad side effectand death as reported again and again in the news andmedia. Although the truth of these events is still subject toscientific investigation and verification, they have alreadycaused confidence risk to the government authority andsuspicion on the safety and reliability of the vaccine. The
government is actually capable of and successful indeveloping, producing, and deploying the vaccine in shortduration before worldwide infection outbreak. The
problem now is that many people, based on their own
evaluation, don't want to take the right for such vaccine
injection.

119
It is natural that people make their own decisions fortaking vaccine injection or not all based on everyone's
rational choice as whether to take injection as the resort forkeeping heath or even life. As a contrast, governments ofmost nations are tending to overwhelmingly persuade theirpeople to take vaccine injection as for infection control.
The reason why is that governments are defining H1N1 as
the most severe pandemic for public common health.
H1N1 is new type of pandemic which will threat not only
one's own health and life but also others'. Therefore,
government has to ensure their policy be well applied toeach one without leaving any room for personal alternativedecision making. Given the condition that vaccine isenough supplied, then everyone are asked to take injection
to ensure public health and reduce public risk.
As regarding to maintaining one's health by taking
vaccine injection or not, it is originally a personal decision
based on each one's rational choice with risk assessment.
However, the H1N1 vaccine injection in this case is also
related to public health aspect of the community or thenation. Therefore, in this paper I try to analyze Taiwan's
H1N1vaccine injection policy with horizon of thebalancing for personal rational choice versus public
common welfare. First I will briefly summarize thedevelopment processes of the pandemic H1N1 and thecorresponding health policy and vaccine injection
evolutions in Taiwan. And it is followed by a discussion
on the main issues and arguments as consequence of theaforementioned history. Then the discussion goes to theissues as related to bioethics norm with human as subject,which as typical ones includes the Nuremberg Code andthe Declaration of Helsinki. The argument is: with theworld globally threatened by pandemic and need infective
disease control, how to properly regulate the very fast
vaccine development to deployment process when the
pandemic is in overwhelmingly fast and wide spread state.
A strict code of test is for healthy, safety, and life
protection of the subject under test and the public. So isfor the vaccine in time development and deployment, too.
When in the very urgent state, is it permissible to adjustthese regulations for test so as to meet the effective timing
requirement? What is the ultimate justification andrationalization of the policy with vaccine? Whether there
is suitable bioethics ground for it? It is hoped, withclarification on these three aspects, we can find generalprinciple for a balanced decision breaking line between
common welfare of public health and personal rational
decision making.
8-6) Sustainable Peace for a Sustainable Future:
Promoting Understanding based on Science Ethics
Education
Irina Pollard, Ph.D.
Department of Biological Sciences, Macquarie University,
Sydney, NSW 2109, Australia,
Email: irina.pollard@mq.edu.au
Issues such as equity, peaceful conflict resolution
within and between nations, environmental protection andsustainable development; are matters of ethical concern
and collective responsibility. By providing a source of
information that bridges the gap between applied scienceand applied ethics, and by emphasizing that the humancondition is the product of past and present circumstance,

120
the search for a bioethics in tune with modern reality ishighlighted. For example; new insights gained from the
Human Genome Projects have highlighted long-term
mechanisms whereby social trauma may influence healthparameters across the generations. Normal development
maybe disrupted by harmful epigenetic variables that (1)disrupt DNA forming deleterious mutations; (2) change
gene imprinting processes and their consequent
expressions; and (3) activate ‗fetal programming‘
strategies that trigger changed endocrine indices thatmodulate normal growth and personal development. Anyof the above challenges the future identity of theconceptus, neonate, infant and adult. In this regard, amajor concern has been to understand the unique longterm configurations of stress responses as experienced bytraumatized children in nations caught up in
institutionalized violence – whether declared or
undeclared war-zones. This presentation develops from abioscience ethical standpoint and focuses on how exposure
to traumatic events; such as experienced at times ofconflict, impact upon the health of future generations andfuture societies which, in turn, have bearings upon
economic status, political activities and cultural conditions
as created by circumstance and choice. Bioscience ethics(http://www.bioscience-bioethics.org/) facilitates free andaccurate information transfer from applied science toapplied bioethics. To this end, bioscience ethics has
become an important educational tool interweaving many
diverse subjects in the process of gathering specialist
scientific knowledge for bioethical review. Integrating
ethics and the life sciences emphasizes that the humancondition is to a considerable extent the product of pastand present circumstance which, in turn, provides uniqueeducational opportunities for advancing biologicalunderstanding within the scaffolding of ethics.
8-7) Does the responsibility of helping the global poorlie with nation states or individual persons?
Shajia Sarfraz,
Pakistan
Email: shajiasarfraz@gmail.com,
shajia.sarfraz@utoronto.ca
Does the responsibility of helping the global poor lie
with nation states or individual persons? In the following
paper I shall argue that nation states are causallyconnected to the creation and sustenance of global
poverty, which makes wealthy nations, and not individual
persons, morally obligated to help the global poor. I will
start by explaining the nature of the distinction between
the role of an individual‘s obligations versus those of anation in the context of global poverty. I will follow thisby drawing a difference between negative and positive
duties to argue that the obligation to help the global poorstems from a negative duty rather than a positive one. I
will present Pogge‘s argument for a Global Resource
Dividend to show why a violation of negative duties bywealthy nations makes global poverty their responsibility.
Following this, I will attend to a possible criticism of myposition and address the problem of coercion to show why
it cannot be held as an argument against my thesis. Afterassessing Pogge‘s argument, I will present Singer‘s
Principle of Sacrifice. I shall make two key arguments
against it being a reason as to why individuals, instead ofnations, should be responsible for helping the poor. First, I
will argue that Singer‘s argument that a positive duty

ABC11 Abstracts / EJAIB 20 (July 2010)
holds as much weight as a negative one is wrong. In orderto show this, my paper will argue that one‘s ―ability‖ to dosomething does not imply that one has a ―duty‖ to do it.
Even if individual persons are capable of solving the
problem of global poverty, it does not mean they have amoral obligation to do it. Second, I will show that
individuals are simply not capable of suitably solving the
problem of global poverty. This premise will demonstrate
how Singer‘s Principle of Sacrifice does not apply toindividuals in the context of global poverty, and will
therefore lead to the conclusion that the responsibility ofhelping the global poor does not lie with individuals.
In order to differentiate a nation‘s responsibilities fromthose of individual citizens, two points need to be made.
First, we need to realize that even though citizens electtheir governments, and responsibilities of a nation are
ultimately shouldered by its citizens, a distinction between
national and individual responsibilities can still be made.
National leaders make decisions at a legislative level
which are implemented on various economic, political andsocial levels. Individual decisions on the other hand only
influence smaller groups of people, such as close social
circles, communities or families. Even though individuals
decide who leads their nation, for the purpose of this paper
legislative decisions made by nation states will not be
reduced to ‗individual‖ obligations. This is because any
such discussion will result into a circular argument, thus
making the purpose of this paper futile.
Second, decisions made by governments not only
influence a single nation‘s policies but also affect policies
at an international level. Political leaders are in a position
to discuss reforms that shape a global economy. To say the
obligation of global poverty lies with nation sates implies
that leaders of different countries need to resolve this issue
by addressing it at international summits such as G8
summits, United Nations sessions and meetings with otherinternational trading partners. The same cannot be said
about individual responsibilities which represent personal
choices and do not have the impact legislative decisions
do.
Wealthy states have violated a negative duty of notcausing harm to poor nations and are therefore causallyconnected to the misery of the global poor. This imposesan ethical obligation on them to reduce global poverty.
Pogge addresses the problem of global poverty byreferring to it as a state of ―Radical Inequality‖ that has
been a cumulative product of decades of an economic
system shaped by more affluent societies who have usedtheir ―advantages in capital and knowledge to expand
these advantages further‖.26 Global poverty exists because
there is an institutional order that is constantly shaped by astatus quo between the rich and the poor. Wealthiernations with their superior military and economic growth
influence the economies of poorer nations. Several
examples from history point to such a system. The end of
British rule over the Indian Subcontinent created ademarcation of borders for India and Pakistan that still has
them fighting over sovereignty of their territory and rivers.
The frequency of civil strife and disputes between poor
nations is directly related to international arms trade. If
affluent nations have had a role to play in causing a state
26

Thomas W. Pogge, "Eradicating Systemic Poverty: brief for a
global resources dividend," Journal of Human Development, 2
no. 1 (2000), 66.

ABC11 Abstracts / EJAIB 20 (July 2010)

121of radical inequality, it seems ethically necessary that theyought to play a role solving the problem.
It can be argued here that individuals in wealthy
nations too have violated a negative duty by making
commercial choices that shape economies in poorer
nations. However, this argument assumes that private
citizens have had a bigger role to play in shaping
international trade laws than governments of developed
nations. If individuals do buy goods that have negatively
influenced the economy of a developing nation, they are
only doing so because their government‘s trade policies
have made that good available in the local market.
Nations, not individuals, have had a bigger influence inshaping this dynamic and nations, not individuals, haveviolated a negative duty here.
Not only have wealthy nations contributed to the
problem of global poverty, they are also in the best
position to solve this problem. It is true that ―efficiency‖
here does not entail a moral ―responsibility‖, but it gives
us further reasons to state why it is better for nations toaddress this issue. Since wealthy nations have alreadyviolated a negative duty, it is incumbent upon them tofulfill a positive duty of aiding the global poor, especiallybecause they are in a position to do it.
Pogge‘s Global Resource Dividend proposal is basedon the idea that the global poor have an inalienable sharein the world‘s natural resources. Therefore, wealthy
nations are obliged to give to poorer nations a dividend ofresources their share or use. 27 If such a scheme isimplemented, a GRD would be on all natural resources,
including those depleted, eroded or occupied. These would
include oil, coal, sites for dumping pollutants, and land
used for farming or infrastructure.
Pogge further argues that a GRD would solve theproblem of global poverty without putting an
extraordinary burden on the economies of wealthy nations.
He goes to show that a mere 1% GRD from affluent
nations would currently raise ―about $300 billion
annually.‖ This would mean ―$250 per year for each
person below the international poverty line, over threetimes their average annual income.‖ 28 A mere 1%
contribution of GRD would not be financially draining on
the economies of affluent nations but would make aphenomenal impact on the global poor in just one year.
Similarly, a $2 per barrel GRD on crude oil extraction
would raise 18% of the annual revenue target , but affectoil prices by just a nickel per gallon. 29 The financial
feasibility of a GRD is promising and presents an effective
way to quickly and adequately take measures to address
the problem of global poverty.
Some may argue that if nations start following Pogge‘s
GRD scheme, the problem of coercion can arise. Citizens
who are part of that nation and do not wish to contribute to
global poverty may feel ‗coerced‘ if their governments
started allocating money from their funds for the global
poor. There are two reasons why this argument cannot bemade against my thesis. First, the GDP of a nation does
not include taxes the citizens are paying. Therefore, sinceindividuals will not be contributing anything from theirtaxes, nor be required to pay additional taxes, the problem

of coercion will not arise. Secondly, all citizens of ademocratic nation already consensually participate in asystem of election in order to elect a government. They doso after willfully assessing mandates of various politicalparties, and consciously making a decision to vote.
Whatever decisions the elected government makes now
cannot count as coercion because individual citizens
elected that government. If the conservatives in Canada
get elected, liberal Canadians cannot complain that they
are being coerced into following conservative policies
because they autonomously participated in a system ofelection which they had consented to.
While Pogge holds nation states responsible for aiding
the global poor, Singer defends a Principle of Sacrifice
which places this responsibility on individual persons.
Singer uses an example to illustrate his argument. He asks
us to imagine a situation in which we are walking by apond in which a child is drowning. The pond is shallow
enough for someone to wade in it and rescue the child, but
at the minor cost of spoiling his very expensive clothes.
Common sense morality would say that one has an
obligation in this case to rescue the child even if it means
dirtying one‘s clothes to do so. Using this example, Singer
states his Principle of Sacrifice which says that, ―if it is in
our power to prevent something bad from happening,
without thereby sacrificing anything of comparable moral
importance, we ought morally to do it.‖30 He then statesthat because ―suffering and death from lack of food,shelter, and medical care are bad‖, we as individuals havea moral duty to prevent them from happening. Singer
argues that at the individual level, people in affluent
nations have an obligation to respond to the problem ofglobal poverty. This implies that individuals need to cut
down on personal purchases in order to contributegenerously to relief funds.
The Principle of Sacrifice may seem intuitively
appealing to our everyday moral convictions, but it does
not lead us to the conclusion that the obligation to help the
global poor is incumbent on individuals. There are two
reasons why this is so. First, Singer assumes that thepositive duty to help the global poor is strong enough for it
to be morally incumbent on individuals. This is not thecase, because the ―ability‖ to do something does not entail
a ―duty‖ to do it. Singer assumes that if money is simply
given away from the rich to the poor till a point ofmarginal utility is met, the problem of global poverty will
be solved. 31 What he fails to appreciate is that thepossibility of individuals giving to the point of marginalutility is an unrealistic one to begin with. It is hard to
imagine why a person should feel he has a direct moral
obligation to help the global poor when global poverty is
actually a result of the structure of social institutions
shaped by nations over time. If I have the ability ofcleaning the mess in my house, it does not mean that it is
my duty to clean the house even when my sister dirties it. I
might choose to do it as an act that philosophers term―supererogatory‖, but it would be wrong to insist that I
have an obligation to clean the house even when my sister
is responsible for the mess.

27

30

Pogge, 66.
Pogge, 67.
29
Pogge, 67.
28Peter Singer, Philosophy and Public Affairs ,"Famine,
Affluence and Morality," 231.
31
Singer, 234.

122
Certainly, the harm caused by having a messy home isin no way comparable to the death of people caused byabject poverty. What this example does, however, isidentify that agents who might be capable of solving acertain problem, are not necessarily those obligated to doit. Though it is certainly charitable to do so, individual
persons are not obligated to solve the problem of global
poverty, because it is nation states that have shaped
policies that have caused global poverty.
The Principle of Sacrifice may be very valid in statingthat a person has a responsibility to save a child drowningin a pond, but it fails as a philosophical argument to apply
to individuals in the context of global poverty. This is mysecond arguments against Singer‘s position. The Principleof Sacrifice says that ―if it is in our power‖ to prevent
something bad from happening, we morally ought to do it.
The question that needs to be raised here is whether it isreally in the power of individuals to prevent global
poverty. Earlier in this paper I presented the argument fora Global Resource Dividend which illustrated how global
poverty is a result of manipulation of the global market bya few affluent nations due to their superior military andeconomic growth. Global poverty will not be solved by theact of individuals alone due to the inherent nature of the
problem which makes global poverty more of a politicalproblem than simply a monetary one. Therefore, since it―is not in our power‖ to prevent global poverty, thePrinciple of Sacrifice does not apply to individuals.
Singer‘s example of a child in the drowning pond cannot
be extended to the role of individuals in the context ofglobal poverty.
In this paper I have used Pogge‘s arguments for a
Global Resource Dividend to show why the problem ofglobal poverty should be one addressed by nation states. I
have relied on the distinction between negative andpositive duties to argue why a negative duty is stronger
and entails a moral obligation while a positive duty doesnot. I have also presented two major counter arguments
against my position and have addressed the problem of
coercion and the criticisms raised by Singer‘s Principle of
Sacrifice. Since nations are causally responsible forcontributing to the problem of global poverty and sincenations are the best resource to combat this problem, I
conclude that the obligation to help the global poor isincumbent on nation states and not individual persons.
8-8) The social contract of medical professionals – fromthe perspective of medical students
Chiung-hsuan Chiu, Ph.D.,
Associate Professor, Taipei Medical University
Email: meg_chiu@tmu.edu.tw
Chung-jen Wei, Ph.D.,
Associate Professor, FuJen Catholic University
Duujian Tsai, MD Ph.D.,
Professor, Taipei Medical University
The social contract that medical professionals assumed
is the foundation to make successful professionalism
realize. While professional devotion has recently been lessdesirable by medical educators in global and local
contexts, tremendous efforts on curriculum reform areevident.
Along the line, assessments to students‘
actualization of various obligations related to professionalsocial contracts in medical arena are important. This study
therefore sets off to observe how medical students
perceive their obligation to patients, society, organized

ABC11 Abstracts / EJAIB 20 (July 2010)
medicine, and themselves through the works of focus
groups.
Focus group interviews with four groups were held, 33
persons in total, senior medical students from five
universities. Grounded theory is used as guideline to codeand formulate key constructs related to students‘
understandingsofphysicians‘
socialcontracts.
Comparative analysis with current literature on medical
professionalism is finally applied.
The result showed that the interviewees clearly
indicate their obligation to patients including medical
knowledge and skills and empathy. Their obligation toorganized medicine including participation andimprovement is also addressed. Their obligation to society
is less evident.This study addresses social contracts fromthe perspective of medical students. The significant
disparity between students‘ narration with literatures on
professionalism indicate the future mission of medical
education reform in Taiwan. Accordingly, following
quantitative survey with cohort study design aresuggested.
8-9) A social movement of Hansen disease’s patients inJapan
Tsutomu Sato, PhD,
Professor, School of Medicine, Fujita Health University,
Toyoake city, Aichi-prefecture, Japan
Email: t-sato@fujita-hu.ac.jp
Hansen‘s disease has been severely discriminated since
time immemorial all over the world and also in Japan.
Japanese measure of Hansen disease was eternal absolute
isolation, i.e. coercive isolation, stay indoors until one‘s
death and forcible sterilization. Japanese authorities
managed to extinguish this disease with these measures.
Patients, who were hold in leprosaria coercively, weretreated in a dehumanizing way because they were called
worthless beings for Japan. Tens of thousands had beendead in the midst of their grief. But there were somemovements to demand their human rights against injustice.
Movements to improve had arose sporadically after eachinjustice (Sotozima incident, Nagashima incident) before
World War II.
After the war, the Japanese new constitution, thatdeclared the sovereignty of the people, was created. But
the discriminative act of leprosy was established as thesame before the war. New medicine, promine, wasdeveloped and Hansen disease had been curable. Patientsin leprosaria organized their community associations
locally and a national association consisting of thirteen
leprosaria. And then the association has demanded their
better medical care systematic ways to authorities.
8-10) Complexities of the Standard of Care in
Developing Countries and Responsibilities of Ethics
Commitees
Inayat Ullah Memon, M.D.
Chief Pathologist, Peoples Medical College Hospital,
Nawabshah, Sindh, Pakistan
Email: memon.inayat@gmail.com
With increasing awareness of human rights, emphasis
on protection of the vulnerable communities andavoidance of exploitation of weaker by the stronger, havebroadened the scope of bioethics, particularly in the fieldof research involving human subjects. Economic
disparities between various nations, differential health-ABC11 Abstracts / EJAIB 20 (July 2010)care services available in well and less developed
countries, coupled with increasing trend of research inmedical sciences involving human subjects, particularly
collaboration between economically un-matched countries
has opened new avenues of ethical debates. The issue ofstandard of care in research in developing countries is oneof them. Moreover fast emergence of such infectious
diseases like AIDS and MDR tuberculosis in recent past
has escalated the interest of developed countries toundertake studies in under-developed areas. But it has
generated multiple ethical dilemmas that are difficult to becompletely resolved with existing ethical guidelines.
Outcomes of various researches conducted in lessdeveloped countries need not only be beneficial to them infuture, but be affordable to them as well. Like thedeveloped countries, studies in developing countries
ensure that research participants be judiciously
remunerated, but unlike rich nations there is demand thatparallel benefits be provided to the communities in poor
nations in addition to the direct results of the studies being
carried out.
Current debate among various stakeholders concernedwith standard of care in research involving humansubjects in developing nations focus on many issues but
the core point is whether to provide the participates
universally best available care or the lesser is sufficient.
Some authors have put forward alternate standards whileothers have relaxed the requirements of best standard ofcare in presence of certain circumstances, conditional tothe approval of Institutional Review Boards (IRBs /ERCs). These proposals have increased the responsibilitiesof the Ethics Committees to formulate situational or local
guidelines and overburdened them with task to disentangle
the issues whose resolutions are not offered in the existing
international guidelines. This paper discusses various
aspects of this ethical issue, probes the alternate models
offered and analyses the solutions offered by different
authors.
Discussion
12:30-13:30 Lunch and ABA General Meeting123

13:30-15:45 Session 9: Trials
UNESCOCore
Curriculum
Bioethics Educationofin

Chairs: Leonardo de Castro and Darryl Macer
9-1) Bioethics Education: Initiatives in the Philippines
Renato Manaloto,the Philippines
Email: renatomanaloto@yahoo.com
As a response to the growing interest in bioethics byvarious healthcare stakeholders -- who are facing challenges
in the changing healthcare landscape, the new healthcaretechnologies, the rigid demands of healthcare practice, theallocation of scarce healthcare resources, and the current
requirements in heathcare research -- an interdisciplinarygroup of bioethicists from the University of thePhilippines took initiatives, byinstituting
relevant
training andacademic programs, to improve thebioethics education in the Philippines.
Thanks to international funding grants, these initiatives
materialized. Through them training programs in research
ethics were developed; seminars, workshops andconferences on research ethics - many of which wereparticipated in by those not only in the Philippines but also
in other parts of the Asia-Pacific Region - were conducted;
international bioethicists were invited to lecture andmentor in these activities; and collaborations withinternational bioethicists were forged for the trainingof local bioethicists and guidance in instituting related
training and academic programs.
Through these resources, the University of thePhilippines was able to develop certificate courses in
research ethics , a Diploma in Bioethics, and Master of
Science in Bioethics. These programs provided andcontinue to provide bioethics education to various
healthcare stakeholders, even when international funding
grants had already ceased.
Many graduates of these programs occupy key
positions in the academia, their respective healthcare
institutions, and the government. They have played acrucial role not only in decision or policy-making on
healthcare-related issues , but also in creating publicawareness on bioethics. Some of them have been able to
make their institutions tie up with the University of thePhilippines in conducting the programs.
While much is still desired in them, the programs
have been taking significant strides in improving bioethics
education in the Philippines.
9-2) Combining the UNESCO Bioethics Core
Curriculum and the Indonesian Medical Standard ofCompetencies: The First Step for The Implementation
Plan
Nur Azid Mahardinata,
PhD
Student,
AMC-UvA
DepartmentofHuisartsgeneeskunde Section of Medical Ethics, Center
for Bioethics and Medical Humanities, School of
Medicine, Universitas Gadjah Mada, Yogyakarta Indonesia
Email: nurazid_mahardinata@yahoo.com ;mahardinata@gmail.com
Website: http://mahardinata.blogspot.com

124
All medical schools in Indonesia have been
implementing the Competentcy Based Curriculum as
mandated by the Indonesia Medical Council. Therefore,teaching subjects and strategy should be formulated anddesigned in accordance with the competency lists of the
medical doctors in Indonesia. The UNESCO Bioethics
Core curriculum provides well established curriculum
especially for the medical students in the clinical phase.
To integrate the UNESCO curriculum into the Indonesian
Medical Schools,
This paper has the objective to critically analyze andcompare the UNESCO Bioethics Core Curriculum withthe list of Indonesian Medical Standard of Competencies
in order to implement the UNESCO curriculum into theclinical phase curriculum for the Indonesian Medical
Schools. A review of both the UNESCO Bioethics Core
Curriculum and the list of Indonesian Medical Standard ofCompetencies, and other the related references was
conducted. Articles with the same issue to the unit in
UNESCO curriculum will be explored and analyzed to
examine the extent of the UNESCO curriculum to fulfills
the need of achieving the competencies.
Most of the units in the UNESCO Bioethics Core
Curriculum have been stated as the components of theCompetency List of Indonesian Doctors. However, special
attention should be given to the Unit 17 of the UNESCO
Bioethics Core Curriculum (Protection of the environment,
the biosphere and biodiversity) due to the lack ofenvironmental issue in the Indonesian Medical Standard ofCompetencies.
9-3) Bioethics Learning Methods in an Undergraduate
Medical School: Experience from Indonesia
Amalia Muhaimin, Ph.D.
Email: amalia_muhaimin@yahoo.com,
Diyah Woro Dwi Lestari
Email: dyah160778@yahoo.com
Department of Public Health and Community Medicine,
Division of Bioethics, School of Medicine, Faculty of
Medicine and Health Sciences, Universitas Jenderal
Soedirman, Purwokerto, Indonesia,
Contact: Kampus Kedokteran Unsoed, RSUD Prof. Dr.
Margono Soekarjo, Jl. Dr. Gumbreg no.1,Purwokerto
53146, Jawa Tengah, Indonesia
Bioethics has now an accepted place in the medical
curriculum in Indonesia. The ―National Workshop on
Bioethics Education for Medical Student‖ held in
Yogyakarta, 10-12 December 2007, had aimed to develop
a national standard in bioethics teaching for medical
students, including topics, materials, and methods. The
workshop had been followed by a number of conferences
and workshops on bioethics teaching in medical school.
Discussions more often emphasized on various ethics
curriculum presented by different institutions and specifictopics presented by a number of experts. However,learning methods and teaching strategies in bioethics had
not been discussed specifically. What methods to use inbioethics teaching were often discussed, but why thosemethods were chosen, when to use a certain method, andhow to apply the method, had not yet been discussed. This
paper wishes to share ideas and perspectives on various
learning methods in an undergraduate medical school inIndonesia. It also includes an ongoing study evaluating
various learning methods that have been used, including

ABC11 Abstracts / EJAIB 20 (July 2010)lectures, panel discussions with experts, small group
discussions, film discussions, and class games.
The objective of this paper is to evaluate learning
methods used in bioethics teaching and to identify
opportunities for future learning activities in bioethics forundergraduate
medicalstudents.
A
structured
questionnaire was distributed to undergraduate students
during their third year in medical school.
9-4) Bioethics Core Curriculum Trials in Japan:
Teaching of Bioethics to Undergraduate Students in an
International/Multicultural University in Japan
Nader Ghotbi, MD, PhD
Associate Professor, Ritsumeikan Asia Pacific University(APU), Beppu city, Oita, Japan
Email: nader@apu.ac.jp
Ritsumeikan Asia Pacific University (APU) located in
Beppu city, Kyushu, Japan, has about 6,000 students,
about half of which are non-Japanese students comingfrom well over 90 different countries. The majority ofstudents at APU are from the Asia Pacific region including
Japan, Korea, China, Thailand, Vietnam, Indonesia, andTaiwan. Since autumn 2009 for the first time at APU acourse on ―bioethics‖ has been offered at each semester toundergraduate students as a common (foundation) subject.
Two consecutive groups of students, about 245 students ateach group, enrolled for bioethics at each semester. The
course of bioethics was taught through 14 lectures each for
95 minutes with short discussions of bioethical issues. The
selection of bioethical issues to introduce the bioethicalprinciples was based on the book ―D. Macer, ed., A CrossCultural Introduction to Bioethics, Eubios Ethics Institute,2006‖ which was recommended as the main textbook.
However, the second group of students received a different
arrangement of bioethical issues, based on the 17 units of
the ―Bioethics Core Curriculum, UNESCO, 2008‖ in thatorder.
Therefore, the content of bioethical issues in the main
textbook was rearranged in consultation with UNESCO
Bangkok to reflect the order of the ―Core Curriculum‖ andcase studies were also added to depict the actual
application of those principles to real life examples. In thecurrent study, for evaluation of the results of teaching tothese two groups of students and a comparison of thelearning objectives achieved, a short questionnaire wasgiven to all students who finished the course and took up
the written examination at the end of the bioethics course.
In the whole, 454 students, (225 in group A and 229 ingroup B) took the examination from whom 429 (218 ingroup 1 and 211 in group 2) responded to thequestionnaire. The questionnaire asked them what was themost interesting bioethical issue they learned during thecourse, why they believed that was important, and what
they learned about it. The results of the questionnaire havebeen examined and compared to evaluate the level ofsuccess of the ―bioethics course‖ in familiarizing thestudents with bioethical issues, and the impact of adding
the ―Core Curriculum‖ and the universal principles ofbioethics and human rights, on the learning objectives
attained. Moreover, for teaching purposes, we attempted to
identify a set of bioethical issues which are especiallyattractive to undergraduate students in multiculturalenvironments; it is hoped that the results will help improve
the teaching quality, and the learning by the students of theABC11 Abstracts / EJAIB 20 (July 2010)
principles laid in the ―Universal Declaration on Bioethics
and Human Rights‖.
9-5) Analysis of Trials of the UNESCO Core
Curriculum in Ritsumeikan APU
Ri An Quek, Nader Ghotbi and Darryl Macer, UNESCO
Regional Unit for Social and Human Sciences in Asia andthe Pacific, UNESCO Bangkok, 920 Sukhumvit Road,
Prakanong, Bangkok, 10110,Thailand
Email: d.macer@unesco.org
Website : www.unescobkk.org/rushsap
This paper discusses observations made during
evaluation of the student feedback of trials of the
UNESCO bioethics core curriculum completed for Units 1
through 17 carried out by Ritsumeikan Asia Pacific
University in Japan. This paper presents some of theresults derived from students‘ responses including theircomments and key concerns found in the open-ended
questions. The discussion of observations from thisevaluation process may be separated into two parts. First,
the results analysis will describe the patterns observed
from the statistical data collected after coding thecomments and responses. The responses were coded into
various categories based on the identification of keywords
that reflect various levels of critical thinking and personal
moral development, of which students had gained fromtheir understanding of the ethical concepts and issues.
Second, the discussion shall identify and categorize
useful suggestions made by students for improving thecurriculum and content delivery. The discussion will
include the limitations of the evaluation exercise andassess the degree to which the learning objectives set out
were achieved.
9-6) Comparing CBEC and UNESCO bioethics
curriculaShifa Salman Habib and Aamir Jafarey, M.D.
Centre of Biomedical Ethics and Culture, SIUT, Karachi,
Pakistan
Email: aamirjafarey@gmail.com
The Centre of Biomedical Ethics and Culture (CBEC),
SIUT initiated its bioethics education program in 2005.
The first program to be offered was a Postgraduate
Diploma in Biomedical Ethics in that year followed by a
Masters in Bioethics program which was launched in2009. The CBEC bioethics curriculum (CBEC-BC) has
undergone continuous internal evaluation and restructuring
over the past 3 years to keep it current and relevant.
The Bioethics Core Curriculum (BCC) developed by
UNESCO was made available in 2008 to institutions for
implementation and assessment. This paper compares
CBEC-BC with BCC to compare the content of eachcurriculum and assess the extent to which the objectives ofvarious units of study included in BCC are being coveredby CBEC-BC. The paper will also reflect on the different
ways in which the two curricula address similar areas ofstudy.
The results in this paper will represent a mid year
comparison with the CBEC-BC since the current academic
session is only half way through. This will be followed byan end of year full comparison in December 2010 toprovide the full picture of the comparison.

1259-7) Ethics at the Edges of Life, East-West: Michigan
State University’s Discursive Experiment andCurricular Implications
Ann Mongoven, Ph.D., M.P.H.,
Michigan State University, Center for Ethics andHumanities in the Life Sciences and Department of
Philosophy, Center for Ethics and the Humanities in theLife Sciences, C-221 East Fee Hall, Michigan State
University, East Lansing, MI 48824, USA
Email: ann.mongoven@ht.msu.edu
This presentation will discuss a unique experiment incross-cultural bioethics discourse at Michigan State
University (MSU), and its implications for bioethics
pedagogy, curriculum development, and policy discourse.
From January through April 2010, MSU hosted a public
colloquium series entitled ―Bioethics East-West: Ethics atthe Edges of Life.‖ The series featured multi-disciplinary
and multi-national speakers addressing North American,
Korean, Chinese, and Japanese contexts. They discussed
cross-cultural interpretations of coming into and going outof life, and the relevance of those interpretations topractical bioethical issues such as abortion practice, stem
cell research, organ donation/transplantation, and aging.
―Piggy-backed‖ onto the colloquium series was auniversity undergraduate/graduate class that met
separately as well as attending the colloquium series.
The East-West rubric of the series prompted several
discursive developments among the American audience,
including students. Participants were pressed to: Ask what bioethical questions might be either missingor over-emphasized in their own cultural milieu.
 Consider what ―counts‖ as bioethics.
 Confront presumptions they brought into discussion.
 Articulate potential relationships between ―descriptive‖and ―prescriptive‖ ethics.
 Address issues of diversity and respect for cultural
pluralism, which continually demanded problematizing theEast-West organizing rubric.
Drawing on colloquium presentations, discussions, andstudent research posters from the series, I will discuss
implications for systematic bioethics curriculum
development. I will conclude by briefly noting
implications for efforts to develop the UNESCO core
bioethics curriculum.
9-8) Teaching Bioethics as a stand-alone subject in New
Zealand secondary schools: Discussion of a Doctoralcase study
Deborah Stevens,
PhD student, University of Waikato, New Zealand.
Email: deborah.stevens@bioethicsmatters.com
Much of the literature available on the teaching of
bioethics is concerned with tertiary level courses.
However, over quite recent years, a variety of researchers
have demonstrated the importance of teaching bioethics atsecondary school level. Yet, studies undertaken in thisarea have seen bioethics taught, not as a stand-alone
subject as it is at tertiary level, but as a unit within theframework of another academic subject, primarily Scienceand Technology.
Doctoral research is currently being undertaken
through the University of Waikato, into whether teachingbioethics as a dedicated subject at secondary school level126
is an appropriate vehicle for values education and thedevelopment of moral reasoning. Following a brief outlineof the curriculum content, this presentation will sharepreliminary findings from the case study being undertaken
in a state, co-educational secondary school.
9-9) Teaching Medical Ethics in Iran: New
Developments
Alireza Bagheri MD., PhD,
Tehran University of Medical Sciences, Iran; ABA VicePresident
Email: bagheria@yahoo.com
In the history of medicine in Iran teaching ethics has
been recognized as an essential requirement in medicine
by Muslim physicians such as Avicenna (AD 981-1037)
who laid special emphasis on teaching and practicing
medical ethics, Razes (865–925 AD) described the basic
principles of medical ethics. The first book of medical
ethics in Persian, Medical ethics and customs, was written
by Dr M.N. Etemadian in 1963. Topics such as doctor–
patient relationship, confidentiality, abortion andeuthanasia were discussed in this book.
Currently, in medical schools, medical ethics is a two
credits class for medical students. Since 2008, a PhD
course on medical ethics has been started. The aim of thisprogram is to have more PhD degrees on medical ethics
for teaching in medical schools, reviewing research
proposal and to work as clinical ethics consultants. Since
four years ago a Master of Public Health (MPH) coursewith focus on medical ethics has started.
This paper presents new developments in medical
ethics education and initiatives aim to capacity building inthis field in Iran.
9-10) Conclusion of Trials of the Core Curriculum andDevelopment of Teaching materials and Cases Studies
Prof. Darryl Macer
Regional Adviser for Social and Human Sciences in Asiaand the Pacific, UNESCO Bangkok, 920 Sukhumvit Road,
Prakanong, Bangkok, 10110,Thailand
Email: d.macer@unesco.org
Website www.unescobkk.org/rushsap
UNESCO has developed a Bioethics Core Curriculumin 2009, based on the Universal Declaration on Bioethics
and Human Rights (2005). In 2006 a second edition ofteaching materials was developed by UNESCO Bangkok,
published for bioethics education trials in Asia-Pacificunder the title, A Cross Cultural Introduction to Bioethics(CCIB). Each of those materials has learning objectives. In
addition in 2010 case studies were developed in UNESCO
Bangkok, linked specifically to the Bioethics Core
Curriculum.
This paper will introduce updates to the teaching guidethat was available for CCIB to follow the organization of
the Bioethics Core Curriculum and the case studies. It
supplements the teaching guide included in the Bioethics
Core Curriculum document. The teaching guide isstructured that in each section it first introduces the CCIB
chapter, than the case study. (Please see Table 1). In case
the CCIB chapter is listed for more than one unit, pleaserefer to the background in the first Unit to which it isreferred in Table 1.
These teaching materials and teaching guide are all
open to further additions, and feedback is welcomed.
RUSHSAP provides many teaching materials that may be

ABC11 Abstracts / EJAIB 20 (July 2010)
also used as teaching materials, and these are available
also in Word format. For background theory and many
examples of games and methods to use in teaching refer tothe book Macer, DRJ, Moral Games for Teaching
Bioethics (UNESCO Chair in Bioethics, 2007).
It would be appreciated that institutions who are
considering to use the UNESCO Core Curriculum in
Bioethics in Asia and the Pacific countries contact Darryl
Macer by Email: rushsap.bgk@unesco.org, to be
associated to the formal trials of the curriculum, withevaluation on its applicability to your institution (which
includes options for signing a MOU with UNESCO).
Links to the core curriculum teaching materials and cases
is available on:
http://www.unescobkk.org/rushsap/ethicseducationcorecur
riculumtrials/
Excerpts from Joint Plan of Action for Regional
Networking in Bioethics Education Towards Better
Bioethics Education
3. GoalsResearch has shown that there are a number of goals of
bioethics education including:a) Knowledge
Development of trans-disciplinary content knowledge
Understanding the advanced biological concepts
Being able to integrate the use of scientific knowledge,
facts and ethical principles and argumentation in
discussing cases involving moral dilemmas;
Understanding the breadth of questions that are posed byadvanced science and technology
Knowledge of cultural valuesb) Skills (capacity building in skill acquiring should be
multi faceted or many sided, and the goals include)
Balancing benefits and risks of Science and Technology
Being able to undertake a risk/benefit analysis
Develop critical thinking and decision making skills andreflective processes
Develop creative thinking skills
Develop foresight ability to evade possible risks of scienceand technology
Skills for developing ―informed choice‖
The required skills to detect bias in scientific method,interpretation and presentation of research resultsc) Personal moral development
Understanding better the diversity of views of different
persons
Increasing respect for all forms of life
Elicit a sense of moral obligation and values includinghonesty and responsibility
Being able to take different viewpoints to issues including
both biocentric and ecocentric worldviews rather than only
anthropocentric perspectives.
Increasing respect for different people and culture, andtheir values
Developing scientific attitudes, reflective processes, andan ability for holistic appraisal, while not ignoring thevalue for reductionist analysis.
Knowledge about bias in the interpretation andpresentation of research results, benefits and risks oftechnology and bioethical issues, and how to detect bias
Exploration of morals/values (values clarification)
Values analysis and value based utilization of our scarcenatural resources

ABC11 Abstracts / EJAIB 20 (July 2010)

127

Table 1: Correlation of the UNESCO Bioethics Core curriculum with RUSHSAP regional teaching materials in CCIB and case studies

BCC Unit
1. What is ethics?

BCC Learning objectives
Students should be able to recognize and distinguishan ethical issue from other issues.
Students should be able to reason about ethical issues.

CCIB Chapter (especially sections)A1. Making choices, diversity andprinciples of bioethics
A2. Ethics in history and love of life
(A2.1, A2.2, A2.3, A2.5)

2. What is bioethics?

Students should be able to explain the difference
between medical ethics and bioethics
Students should be able to differentiate bioethics, law,culture, and religion
Students should be able to explain the principles ofbioethics and how to balance these principles inpractice

3. Human dignity and humanrights (Article 3)Students should be able to explain and apply theconcepts of human dignity and human rights
Students should understand the relevance of theseconcepts in the context of bioethics

A1. Making choices, diversity andprinciples of bioethics
A3. Moral agents Universal
Declaration on Bioethics and Human
Rights(A1.1, A2.4, A3)
E5. Prenatal diagnosis of genetic
diseaseG4. Human Rights andResponsibilities
F1. Revisiting the Body

4. Benefit and harm (Article 4)Students should be able to identify harms and benefits
in health care
Students should be able to evaluate harms and benefit
in health care
Students should be able to justify decisions taking
harms and benefits into accountStudents should be able to explain the concepts ofautonomy and individual responsibility and tounderstand their significance for the health careprovider-patient relationshipStudents should understand the relationship between
autonomy and individual responsibility

5. Autonomy and individual
responsibility (Article 5)*

6. Consent (Article 6)*

Students should be able to explain the meaning of‗consent‘, ‗informed‘, and ‗informed consent‘; theyshould be able to define the principle of ‗informed
consent‘.

A1. Making choices, diversity andprinciples of bioethics (A1.4, A1.5)[C2. Ethics of Genetic Engineering][D3. Euthanasia]

A1. Making choices, diversity andprinciples of bioethics (A1.2.)
D3. Euthanasia
B7. Cars and the Ethics of Costs andBenefits
F1. Advances in Neuroscience and
Neuroethics
D1. Informed Consent and Informed
Choice
D2. Telling the truth about terminal
cancerAvailable Cases (in Case file)
Activity 1 (p17)Case 1-1: The Lifeboat
Case 1-2: An Environmental Activist who
takes a shower three times a day
Case 2-1: Prenatal diagnosis and abortion

Case 3-1: Donor Sibling
Case 3-2: Conflicts of living will andfamily‘s wish
Case 3-3: Hysterectomy of handicappedchildCase 3- 4: Voluntarily active euthanasia
Film: ―My sister‘s keeper‖
Case 4-1: Cosmetic surgery
A5. Ethics and Nanotechnology

Case 5-1: ―Doctor‘s concern‖
Case 5-1: Repeated attempts to commit
suicideCase 5-3: Decision to have sex with HIVinfected partner
Case 5- 4: Patient refuses treatment
Movie: Sound of Silence
Case 6-1: Defensive medicine, Caesarean
section.

128

7. Persons without the capacity toconsent (Article 7)*

8. Respect for human vulnerability
and personal integrity (Article 8) 1hour

9. Privacy and confidentiality(Article 9)

10. Equality, justice and equity(Article 10)

ABC11 Abstracts / EJAIB 20 (July 2010)
Students should be able to explain what the process of
informed consent requires
Students ahould be able to explain how the principle ofconsent is applied in different interventions, reseach,and teachingStudents should be able to explain how exceptions to
the principle can be justified
Students should be able to explain the meaning of‗capacity of consent‘Students should be able to explain the criteria of
capacity of consent
Students should be able to explain how the criteria forconsent are applied in different circumstances oftreatment and research

Case 6-2: Patient does not want to make adecisionD10. Ethical Principles for Medical
Research Involving Human Subjects
F3. The Neuroscience of Pleasure,
Reward and Addiction

Students should be able to explain the principle ofrespect for human vulnerability
Students should be able to analyze the interrelationshipbetween present day scientific medicine and humanvulnerability and to illustrate the difficulties in thisrelationship with example
Students should be able to specify the connections of
the principle of respect for human vulnerability with
the notion of personal integrity and with care ethics
Students should be able to why patient privacy andconfidentiality should be respected
Students should be able to recognize legitimate
exceptions to confidentiality

E1. Lifestyle and Fertility
E6. Female Infanticide
G2. Child LabourStudents should be able to identify and deal with the
ethical issues involved in allocating scarce health careresources
Students should be able to recognize conflicts between
the health care professional‘s obligations to patientsand to society and identify the reasons for the conflicts

A1.3.
D8. SARS (Severe Acute Respiratory
Syndrome)
B6. Sustainable Development

C4. Testing for cancer genesusceptibility
C5. Genetic privacy and information

Case 7-1: Doctor suggests certain treatment
after consideration
Case 7-2: Oral advance directive
Case 7-3: Ethics committee cannot make adecision
Case 7-4: Should tube feeding andventilator be started or not?
D3. Euthanasia
Case 8-1: Telling the truth or not to theterminal cancer patient?
Case 8-2: Is the decision of family for thepatient?

Case 9-1: Health insurance and privacy
Case 9-2: Minor‘s request
Case 9-3: Conversations between medical
professionals
Case 9-4: Information disclosure to therelative.
C10. International Declaration on Human
Genetic Data
Case 10-1: Triage

ABC11 Abstracts / EJAIB 20 (July 2010)

11. Non-discrimination and nonstigmatization (Article 11)

12. Respect for cultural diversity
and pluralism (Article 12)

13. Solidarity and cooperation(Article 13)

14. Social responsibility and health(Article 14)

Students should be able to explain the concepts of
discrimination and stigmatization in the context ofbioethics
Students should be able to identify different contexts
and bases of discrimination and stigmatization andtheir implications
Students should be able to identify and deal withsituations where exceptions to the principle can bejustifiedStudents should be able to explain the meaning of‗culture‘ and why it is important to respect cultural
diversity; Students should be able to explain themeaning of pluralism and why it is important in thefield of bioethics
Students should be able to deal with cultural diversity
and take into consideration cultural specificities(appropriate approach, positive inputs and limits) withrespect to the fundamental principles of bioethics andhuman rights
Students should be able to explain the development of
the notion of solidarity in different societies
Students should be able to describe the difference
between solidarity as an instrumental and a moral
value; Students should be able to give examples ofsolidarity in the context of health care and researchStudents should become acquainted with the shared
responsibilities of the state and various sectors ofsociety in regard to health and social development
Students should understand the requirements of global
justice and the notion of the highest attainable standardof health care as a rightStudents should be able to explain that health status isa function of social and living conditions and thatattainment of the highest attainable standard of healthcare depends upon the attainment of minimum levelsof social and living conditions
Students should be able to appreciate the urgent needto ensure that progress in science and technology
facilitates access to quality health care and essential
medicines as well as the improvement of living
conditions and the environment, especially for

129

C7. Eugenics
D9. AIDS and Ethics

Case 11-1: HIV test and result report to acoupleG1. Revisiting the Body
D4. Brain Death
D5. Organ donation
C3. Genetically modified foods

Case 12-1: Baby with intersex condition
Case 12-2: Palm reading
Case 12-3: Artificial breathing to the patient
after brain deathC6. The Human Genome ProjectG3. Peace and Peace-keeping

Case 13-1: Defensive medicine, ―Is there adoctor on board?‖ and Good Samaritan law

B6. Sustainable Development
F1. Revisiting the Body

Case 14-1: Medical tourism
Case 14-2: Social support to care personnel

130

15. Sharing of benefits (Article 15)

16. Protecting future generations(Article 16)

17. Protection of the environment,
the biosphere and biodiversity(Article 17)

ABC11 Abstracts / EJAIB 20 (July 2010)
marginalized segments of the population. Students
should be able to analyse potentially exploitativesocial practices and or arrangements affecting publichealth and recommend possible solutions
Students-should-be-able-to-understand-the-need-forensuring-that-scientific-knowledge-contributes-to-amore-equitable-prosperous-and-sustainable-world.
Students-should-be-able-to-explain-that-scientificknowledge-has-become-a-crucial-factor-in-theproduction-of-wealth-but-at-the-same-time-hasperpetuated-its-inequitable-distribution.
Students-should-be-able-to-explain-the-reality-thatmost-of-the-benefits-of-science-are-unevenlydistributed-among-countries-regions-andsocialgroups-and-between-the-sexes.
Students-should-be-able-toanalyse-efforts-that-havebeen-undertaken-at-various-levels-to-promote-thesharing-of the-benefits-of-scientific-knowledge-andresearch-and-to-explaore-novel-initiatives-that-maybe-undertaken.
Students-should-be-able-to-identify-and-assespotentially-undue-or-improper-induecements-indifferent-research-settings/situations.
Students should be able to explain the principle ofprotecting future generations
Students should be able to evaluate the possibilities
and difficulties in the application of the principle inpractical settings

Students-should-be-able-to-explain-how-bioethics-isrelated-toenvironmenmtal-issues.
Students-should-be-able-toanalyse-environmentalissues-from-anthropocentric-biocentric-andecocentric-ethical-perspectives.
Students-should-be-able-to-describe-sustainabledevelopment.

C9. Universal Declaration on the
Human Genome and Human Rights
D10. Ethical Principles for Medical
Research Involving Human Subjects

C8. Human Gene therapy
E2. Assisted reproduction
E4. Choosing Your Children's Sex
and Designer Children
E5. Prenatal diagnosis of genetic
diseaseE7. Human cloning
B8. The Energy Crisis and theEnvironment
A4. Ethical limits of animal use
B1. Ecology and Life
B2. Biodiversity and Extinction
B3. Ecological Ethics
B4. Environmental Science B5.
Environmental Economics
B9. Ecotourism

Case 16-1: Brain-enhancing drug use for
32
adults
E8. United Nations Declaration on Human
Cloning
E9. Human Genome Organization
Declaration on Stem Cell Research
B10. The Earth Charter

ABC11 Abstracts / EJAIB 20 (July 2010)

16:00 – 17:40 Session 10: Ethical issues
in Asian Bioethics.
Chairs: Soraj Hongladarom and Yanguang Wang
10-1) The structure of bioethics in Japan: From theperspective of Three Levels Analysis
Takao Takahashi, Ph.D.
Kumamoto University, Japan
Email: ttaka@kumamoto-u.ac.jp
One of the ways of making bioethics global is to
propose universal principles which are abstracted from
culturally different practices. Those principles areintermediate. For example, what underlies the principle of
Respect for Autonomy can be Kantian philosophy orMill‘s liberalism. That is to say, those principles exist
between the basic level of philosophy, religion and thepractical level of moral sense, custom.
The method of ―reflective equilibrium‖, which isfamous for J.Rawls‘ book A Theory of Justice, has tworoles. One is to search out the point of equilibrium andfind a suitable principle, while the other is to analyze thearguments from the viewpoint of three levels analysis. By
three levels analysis we can judge the argument as top
down, bottom up or synthesis of the both.
Moreover, three levels analysis teaches us that thepractical level of moral sense and custom is deeply
connected with the basic philosophical level. However, themethod of reflective equilibrium itself shows theconnection, because by interpreting the practical level we
can make the basic level clear. The process from thepractical level to the basic level can be called, using theterminology of C.S.Peirce, ―abduction‖.
I will analyze the structure of bioethical arguments inJapan from the stand point of the method of three levels
analysis.
10-2) National standards for research conduct, humanresearch and animal research - the Australianexperience
Timothy M Dyke, M.D.
Executive Director, Quality and Regulation Branch,
National Health and Medical Research Council, Australia
Email: Timothy.Dyke@nhmrc.gov.au
Website: www.nhmrc.gov.au
The Australian framework for the governance andconduct of research is largely based on three national
standards (underpinned by a range of guidelines), thatconsider the responsible conduct of research and its
governance, the ethical conduct of human research, andthe ethical conduct of animal research. These standards
provide guidance to research institutions and researchers
on many issues including handling allegations of research
misconduct, and the establishment of human research
ethics committees and animal ethics committees.
Compliance with these standards is monitored throughfunding body agreements.

13110-3) Islamic Ethics and Modern Biotechnology: The
Importance of Maqasid Al-Shari’at in Decision Making
Latifah Amin,
University Kebangsaan Malaysia
Email: nilam@ukm.my
Siti Fairuz Sujak, Abdul Latif Samian, Mohamad Sabri
Haron, Mohamad Nasran Mohamad
University Kebangsaan Malaysia
Modern biotechnology has huge potential for the
betterment of the agricultural, food and medical sector.
However, there have been many questions about thepermissibility status of modern biotechnology products
while others were concerns about the possibility ofdifferent kind of risks to human health, environment andsociety. Islamic Law is comprehensive and encompasses
moral principles directly applicable to modern
biotechnology. This paper proposes that the ethic ofmodern biotechnology should be based on the five
purposes of Islamic Law, maqasid al-shari’at that are also
considered as the five purposes of modern biotechnology.
The five purposes are preservation of religion and health,preservation of progeny, preservation of intellect andpreservation of wealth. Any modern biotechnology
application/product must fulfill one of the purposes if it is
to be considered as ethical. If any application/productviolates any of the five purposes in successive order ofimportance, it is deemed as unethical. In this paper, theprinciple of maqasid al-shari’at and how it can be used toassess the acceptance of several modern biotechnology
applications/products will be discussed.
10-4) Ethics related to research using traditional/
herbal/herbo-mineral formulations in India
Nandini K. Kumar, MBBS, DCP, MHSc,
National Institute of Epidemiology, India
Email: nandkku@yahoo.com
Vasantha Muthuswamy, MD,
National Institute of Epidemiology,
Email: vmuthuswamy@hotmail.com
In modern times, the universal ethical principles
applied to clinical research has mostly been propagated by
the developed countries. In India, where the number ofclinical trials/ research is increasing rapidly due to various
advantages, it became necessary to increase awarenessregarding these principles. However, the co–existence ofdifferent system of medicines in India, namely, Allopathy,
Ayurveda, Siddha, Unani, Yoga, naturopathyand
Homeopathy require application of different set of ethicalguidelines. The older codes of medical ethics ascompiledin Caraka Samhita, Egyptian papyri, Hammurabi
and enunciated much later by Hippocrates (father of Unani
medicine) stated the common ethical doctrine ―Primum
non nocere‖ ie.first do no harm. Considering theimportance of traditional medicine, the Indian Council ofMedical Research (ICMR) included the topic in its ―Policy
Statement on Ethical Considerations involved in researchon Human Subjects‖ in 1980. In keeping with the modern
scientific developments, in 2000 this part was much more
modified in the revised guidelines, ―Ethical Guidelines for
Biomedical Research on Human Subjects‖. The second
revised version of 2006 further modified it. India is uniquein its approach to traditional medicine research by using
reverse pharmacology route for validating traditional
formulations and modern drug development route for132
testing formulations if there is any deviation from thetraditional use, process or route of administration, or is a
new combination.
The main problem is procuring a standardized
formulation for research. Obtaining informed consent for aparticular product is not only laborious but also difficult
since the participants do not understand the implications ofusing it with other household remedies which may cause
drug-herb interaction and result in adverse drug reactions.
Most of the rural folk who regularly use some traditional
remedy could easily fall confound the results. The ethics
committees (EC) in modern medicine institutions while
reviewing research proposals on use of traditional/ herbal/
herbo-mineral formulations very often do not give
approval due to lack of knowledge of Indian guidelines inthis regard. Moreover, for compliance with GCP/ GMP
standards there is lack of awareness/ training, andconstraints on resources/ infrastructure. Post trial access oravailability of the formulation does not get any attention
most of the times.
In case of collaborative international research, it is notclear if the Indian investigator is not from the formal
medical system. In such collaborations equal chances inbenefit sharing should be in place with no grounds for
exploitation.
10-5) Tracing genomics in traditional medicine
Minakshi Bhardwaj, Ph.D.
ESRC Centre for Economic and Social Aspects ofGenomics (Cesagen),Cardiff University,6 Museum
Place,Cardiff CF10 3BG,United Kingdom
Email: bhardwajm@cardiff.ac.uk
Website : http://www.genomicsnetwork.ac.uk/cesagen
In this paper I wish to talk about some emerging
thoughts with regards to the ways in which practices of
traditional medicine are being transformed due to the
influence of modern medicine; in particular genomics.
Traditional medicine is still widely used and practiced in
majority of the developing countries, due to its
accessibility, established networks and systems within thelocal communities. These practices of traditional medicine
primarily focused on the nature of the being, its
relationship with the nature and drawing upon medicinal
plants from nature. It needs to be acknowledged that there
is a variety of practices and epistemologies under the
rubric of ‗traditional‘ and most medical traditions are
intrinsically plural in nature. The plurality lies both in theways in which one tradition is interpreted and codified andalso its practical applications, for example there areseveral versions of Oriental/Chinese medicine seen in
Buddhist countries ranging from Tibet to Thailand.
The progression in environmental sciences andimmunology led the researchers to appreciate capacity andrationality of the traditional taxonomies and effectivenessto the treatments. Similarly, recent rise of genetics andgenomics in medical sciences is beginning to establish
links and similarities, if there are, about the ways in which
traditional medical practices classify diseases andpopulations, do prognosis and try treatment strategies.
This paper will trace how contemporary developments ingenomics is influencing traditional medicine and some of
the arising ethical challenges.

ABC11 Abstracts / EJAIB 20 (July 2010)10-6) The popularity of CAM and its lessons for
Bioethics
Monika Clark-Grill MD PhD FRNZCGP
Faculty of Medicine, University of Otago, PO Box 56,
Dunedin 9054, New Zealand
Email: monika.clark-grill@otago.ac.nz
Complementary and alternative medicines (CAM)
have become increasingly popular over recent decades.
Within bioethics CAM has so far mostly stimulated
discussions around their level of scientific evidence, oralong the standard concerns of bioethics. To gain anunderstanding as to why CAM is so successful and what
the CAM success means for health care ethics, this paper
explores empirical research studies on users of CAM andthe reasons for their choice. It emerges that there is a close
connection to fundamental principles of medical ethics.
The studies also highlight that CAM‘s holistic ontology ofhealth and illness has an empowering effect on people incaring for their health, and on an even deeper level,safeguards against biomedicine‘s reducing image of
oneself as biological body-machine. The question is raised
what lessons bioethics should draw from thisemancipatory social movement for its own relationshipwith biomedicine.
10-7) Failure of Informed Consent in CompensatedOrgan Transplantation in the Philippines
Sarah Jane Toledano,
Department of Philosophy, University of the Philippines,
the Philippines
The Philippines is a country known for its paid organ
donation. A yearlong survey and research done by the
University of the Philippines in partnership with Okayama
University seek to examine the practice of paid organ
donation to 300 respondents in the country. By going to
key areas in the Philippines where paid kidney donation is
rampant, the research seeks to be able to identify the trendof donation among the individuals of the community;
namely, the personal profile of the organ donor, themotivations for the donation, broker involvement, thesocio-economic effects of the donation, their experience ofpre- and post-operative health counseling and the donor‘sawareness of government accredited health foundations.
Based on the results of the survey, the research would
like to make an ethical inquiry on the dynamics of paid
non-related organ donation. First, we would like to present
the challenges on informed consent. Poverty plays a majorrole in the experience of exploitation by the organ donors
from the brokers or middlemen. The organ donors
primarily live in low-income communities and thatpoverty-related reasons are the motivations for donating.
While many of them felt that their donation was anautonomous decision on their part, the principle ofinformed consent has been violated in many cases becauseof the involvement of brokers who fail to provide adequate
health counseling and medical services to the donors. The
lack of education coupled with a lack of awareness of thegovernment-accredited health foundations have madethem susceptible to brokers who take advantage of theirvulnerabilities.
Second, we would like to examine how the practice ofcompensation works in non-related organ donation. In thePhilippines, organ donation is permissible upon reasons ofaltruism. This is a way of the government to combat
human trafficking. However, in the midst of such

ABC11 Abstracts / EJAIB 20 (July 2010)133

government regulations, both exploitation and humancommodification can be gleaned from the stories of the
respondents. Brokers took individuals from far-flung
provinces of the country to Manila as organ donors where
they failed to receive adequate health services before andafter the donation. Thus, we seek to examine whether asystem of compensation can work without necessarily
leading to human commodification, but can, at the sametime, even avoid the exploitation of organ donors.
Moreover, we seek to examine the personal narratives ofthe organ donors and get a more in-depth understanding
for their motivations behind their donation.
Discussion

17:45-18:00
Reflections

Closing

Sessionand

Leonardo de Castro, Ph.D.
Senior Research Fellow, Centre for Biomedical Ethics,
Yong Loo Lin School of Medicine, National University ofSingapore, Singapore 117597
Email: decastro.bioethics@gmail.com
Darryl Macer
Regional Adviser for Social and Human Sciences in Asiaand the Pacific, UNESCO Bangkok,920 Sukhumvit Road,
Prakanong, Bangkok, Thailand 10110
Email: d.macer@unesco.org

NOTES

134
Forthcoming Conferences
For a list of some ethics meetings in Asia and Pacific:
http://www.unescobkk.org/index.php?id=current_and_future_events

UNESCO-UKM Conference on History, Politics,
Strategic Studies and Climate Change
29-30 November 2010,
Palm Garden, Putrajaya, Malaysia
Organized by Universiti Kebangsaan Malaysia(UKM) and the Regional Unit for Social and
Human Sciences in Asia and the Pacific(RUSHSAP), UNESCO Bangkok. For further
details, please contact apc.ukm@gmail.com
International Conference on Ethics andProfessionalism (ICEP 2010): Sustainable
Science, Technology and Society.
1 - 2 December 2010,
Equatorial Hotel, Bangi-Putrajaya, Malaysia.
Co-organized by: Centre for General Studies,
Universiti Kebangsaan Malaysia (UKM) and theRegional Unit for Social and Human Sciences in
Asia and the Pacific (RUSHSAP), UNESCO
Bangkok. Papers accepted on:
1.Ethics and Professionalism in science,technology and engineering
2. Ethics and Professionalism in medical,
nursing and public health
3. Ethics and Professionalism at the workplace
4. Ethics and Professionalism in governance,business and social responsibility
5. Ethics and Professionalism in education
Fourth UNESCO-Kumamoto University
Bioethics Roundtable: Bioethics and the Concept
of Happiness,
11-12 December, 2010.
Kumamoto, Japan. Inquiries torushsap.bgk@unesco.org
EJAIB welcomes papers from ABC for forthcoming
thematic issues. Send papers to the editor inelectronic form if possible. Please use numberedreference style, do not use automatic footnotes or
endnotes. Papers are peer reviewed.
Editorial address:
Prof. Darryl Macer, RUSHSAP, UNESCO Bangkok,
920 Sukhumvit Rd, Prakanong, Bangkok 10110,
THAILAND
Fax: Int+66-2-664-3772 Email: d.macer@unesco.org

ABC11 Abstracts / EJAIB 20 (July 2010)

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