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The Prenatal Person: Ethics from Conception to Birth
JK Rowling. Click on below image to change. Click on image to Zoom. Average Rating. Description This text addresses the host of ethical questions that has arisen recently in response to the development of new reproductive technologies. Submit Review Submit Review. Check Delivery Status.
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itkewestment.ga Availability In Stock. Guaranteed service. International Shipping available. Other Books By Author. New Book Releases. Contact Us. Monday to Saturday 9. E-Gift Coupon , click here. Insights Insights, Account, Orders. Something similar happens when concern about the consequences of such a "freedom without law" leads some people to the opposite position of a "law without freedom", as for example in ideologies which consider it unlawful to interfere in any way with nature, practically "divinizing" it.
Again, this is a misunderstanding of nature's dependence on the plan of the Creator. Thus it is clear that the loss of contact with God's wise design is the deepest root of modern man's confusion, both when this loss leads to a freedom without rules and when it leaves man in "fear" of his freedom. By living "as if God did not exist", man not only loses sight of the mystery of God, but also of the mystery of the world and the mystery of his own being.
The eclipse of the sense of God and of man inevitably leads to a practical materialism, which breeds individualism, utilitarianism and hedonism. Here too we see the permanent validity of the words of the Apostle: "And since they did not see fit to acknowledge God, God gave them up to a base mind and to improper conduct" Rom The values of being are replaced by those of having.
The only goal which counts is the pursuit of one's own material well-being. The so-called "quality of life" is interpreted primarily or exclusively as economic efficiency, inordinate consumerism, physical beauty and pleasure, to the neglect of the more profound dimensions-interpersonal, spiritual and religious-of existence.
In such a context suffering, an inescapable burden of human existence but also a factor of possible personal growth, is "censored", rejected as useless, indeed opposed as an evil, always and in every way to be avoided. When it cannot be avoided and the prospect of even some future well-being vanishes, then life appears to have lost all meaning and the temptation grows in man to claim the right to suppress it. Within this same cultural climate, the body is no longer perceived as a properly personal reality, a sign and place of relations with others, with God and with the world.
It is reduced to pure materiality: it is simply a complex of organs, functions and energies to be used according to the sole criteria of pleasure and efficiency. Consequently, sexuality too is depersonalized and exploited: from being the sign, place and language of love, that is, of the gift of self and acceptance of another, in all the other's richness as a person, it increasingly becomes the occasion and instrument for self-assertion and the selfish satisfaction of personal desires and instincts.
Thus the original import of human sexuality is distorted and falsified, and the two meanings, unitive and procreative, inherent in the very nature of the conjugal act, are artificially separated: in this way the marriage union is betrayed and its fruitfulness is subjected to the caprice of the couple. Procreation then becomes the "enemy" to be avoided in sexual activity: if it is welcomed, this is only because it expresses a desire, or indeed the intention, to have a child "at all costs", and not because it signifies the complete acceptance of the other and therefore an openness to the richness of life which the child represents.
In the materialistic perspective described so far, interpersonal relations are seriously impoverished. The first to be harmed are women, children, the sick or suffering, and the elderly. The criterion of personal dignity-which demands respect, generosity and service-is replaced by the criterion of efficiency, functionality and usefulness: others are considered not for what they "are", but for what they "have, do and produce".
This is the supremacy of the strong over the weak. It is at the heart of the moral conscience that the eclipse of the sense of God and of man, with all its various and deadly consequences for life, is taking place. It is a question, above all, of the individual conscience, as it stands before God in its singleness and uniqueness. The moral conscience, both individual and social, is today subjected, also as a result of the penetrating influence of the media, to an extremely serious and mortal danger: that of confusion between good and evil, precisely in relation to the fundamental right to life.
A large part of contemporary society looks sadly like that humanity which Paul describes in his Letter to the Romans. It is composed "of men who by their wickedness suppress the truth" : having denied God and believing that they can build the earthly city without him, "they became futile in their thinking" so that "their senseless minds were darkened" ; "claiming to be wise, they became fools" , carrying out works deserving of death, and "they not only do them but approve those who practise them" When conscience, this bright lamp of the soul cf.
Mt , calls "evil good and good evil" Is , it is already on the path to the most alarming corruption and the darkest moral blindness. And yet all the conditioning and efforts to enforce silence fail to stifle the voice of the Lord echoing in the conscience of every individual: it is always from this intimate sanctuary of the conscience that a new journey of love, openness and service to human life can begin.
Heb 22, 24 : signs of hope and invitation to commitment.
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It is not only the voice of the blood of Abel, the first innocent man to be murdered, which cries to God, the source and defender of life. The blood of every other human being who has been killed since Abel is also a voice raised to the Lord. In an absolutely singular way, as the author of the Letter to the Hebrews reminds us, the voice of the blood of Christ, of whom Abel in his innocence is a prophetic figure, cries out to God: "You have come to Mount Zion and to the city of the living God It is the sprinkled blood.
A symbol and prophetic sign of it had been the blood of the sacrifices of the Old Covenant, whereby God expressed his will to communicate his own life to men, purifying and consecrating them cf. Ex ; Lev Now all of this is fulfilled and comes true in Christ: his is the sprinkled blood which redeems, purifies and saves; it is the blood of the Mediator of the New Covenant "poured out for many for the forgiveness of sins" Mt This blood, which flows from the pierced side of Christ on the Cross cf.
Jn , "speaks more graciously" than the blood of Abel; indeed, it expresses and requires a more radical "justice", and above all it implores mercy, 19 it makes intercession for the brethren before the Father cf. Heb , and it is the source of perfect redemption and the gift of new life. The blood of Christ, while it reveals the grandeur of the Father's love, shows how precious man is in God's eyes and how priceless the value of his life.
The Apostle Peter reminds us of this: "You know that you were ransomed from the futile ways inherited from your fathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot" 1 Pt Precisely by contemplating the precious blood of Christ, the sign of his self-giving love cf. Jn , the believer learns to recognize and appreciate the almost divine dignity of every human being and can exclaim with ever renewed and grateful wonder: "How precious must man be in the eyes of the Creator, if he?
Jn ! Furthermore, Christ's blood reveals to man that his greatness, and therefore his vocation, consists in the sincere gift of self. Precisely because it is poured out as the gift of life, the blood of Christ is no longer a sign of death, of definitive separation from the brethren, but the instrument of a communion which is richness of life for all.
Whoever in the Sacrament of the Eucharist drinks this blood and abides in Jesus cf. Jn is drawn into the dynamism of his love and gift of life, in order to bring to its fullness the original vocation to love which belongs to everyone cf. Gen ; It is from the blood of Christ that all draw the strength to commit themselves to promoting life. It is precisely this blood that is the most powerful source of hope, indeed it is the foundation of the absolute certitude that in God's plan life will be victorious.
And Saint Paul assures us that the present victory over sin is a sign and anticipation of the definitive victory over death, when there "shall come to pass the saying that is written:? Death is swallowed up in victory'. O death, where is your victory? O death, where is your sting? In effect, signs which point to this victory are not lacking in our societies and cultures, strongly marked though they are by the "culture of death".
It would therefore be to give a one-sided picture, which could lead to sterile discouragement, if the condemnation of the threats to life were not accompanied by the presentation of the positive signs at work in humanity's present situation. Unfortunately it is often hard to see and recognize these positive signs, perhaps also because they do not receive sufficient attention in the communications media.