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No magic pill or incantation solves the mystery of death, but a new handbook shows mortals how to use medical resources and cultural practices to die better. It emphasizes our interdependence, cautioning readers to avoid therapeutic obstinacy, to recognize the moral dimensions of dying, to grieve, and—in so doing—to grow.
The Arkansas legislature knows something the governor apparently does not: hormonal treatment of adolescent gender dysphoria yields little across samples and studies. Transgender youth medicine involves numerous known and serious risks that are already identifiable, while the long-term effects and possible harms of off-label drug uses are completely unknown.
The Ethics and Public Policy Center has organized the following statement from leading pro-life Catholic scholars, including EPPC President Ryan T. Anderson, EPPC board member and Princeton professor Robert P. George, and EPPC Fellow and Notre Dame professor O. Carter Snead, along with two professors at pontifical universities in Rome and other U.S.-based scholars, to explain why it is morally acceptable for pro-life citizens to receive any of the COVID-19 vaccines currently available.
The authors and editors at PD don’t pretend to have all of the answers, but we think we know something about which questions we need to raise, and who we should ask to address them. As more and more about America and conservatism seem up for debate, expect PD to continue to provide a path forward.
As a recent British court decision correctly affirmed, the puberty blocking treatments being given to gender-dysphoric young people constitute experimental medicine. There is neither demonstrated efficacy nor evidence on long-term outcomes, and the risk of serious harm and irreversible damage is real. The same standards of medicine should be applied to gender dysphoria as other medical issues.
Carter Snead shows how expressive individualism fails to account for human life as it truly is—embodied, relational, dependent, and social. As an alternative to expressive individualism, Snead posits an anthropology of embodiment, marked by themes of remembering, acknowledged dependence, gratitude, openness to the unbidden, solidarity, dignity, and friendship.
It is not possible to properly love a person and act so as to unnecessarily jeopardize their health. If by the minimal burden of wearing a mask, we can potentially protect others from grave illness, then it seems we have a moral obligation to wear a mask. The same can be said for COVID-19 vaccinations. If by being vaccinated we can protect others from illness, then we have a corresponding obligation, given our Lord’s command to love neighbors, to be vaccinated. Vaccinations not only protect me, but also protect other vulnerable members of society.
Medicine isn’t opposed to what makes us human. At its best, it’s a practical application of the ideals of humanistic education, and its goal is to express and enable those things that distinguish us as human beings. Those practicing medicine need encouragement to cultivate a true understanding of health and healthcare.
The future of germline editing includes practical risks, but the question of whether it will happen should hinge not only on whether it can be safely done. Physicians must carefully consider their role in relation to their patients, which is different from that of a scientist working with specimens in a lab.
Now that Roe v. Wade is on the brink of being overturned, we need to have conversations across the partisan divide and heal our nation’s wounds.
Are pro-life stings justified to change hearts and minds? Or do they make us complicit in new wrongful choices?
Andrew Koppelman surely is correct that a same-sex couple must find it humiliating and embarrassing to be turned away from a wedding vendor. He is also right that the costs of using public law to remedy such indignities are significant, especially for the conscientious owners whose livelihoods are at stake. So, what to do? What we need is an institution that is capable of resolving these fraught disputes on a case-by-case basis. Fortunately, the common law provides such institutions.
Our leaders cannot abdicate responsibility for difficult decisions and simply hide behind infectious disease epidemiologists. We have a mental health epidemic to also contend with, not to mention the economic and social effects of lockdowns. It is past time for us to reckon with these devastating realities.
The American Journal of Psychiatry has issued a major correction to a recent study. The Bränström study reanalysis demonstrated that neither “gender-affirming hormone treatment” nor “gender-affirming surgery” reduced the need of transgender-identifying people for mental health services. Fad medicine is bad medicine, and gender-anxious people deserve better.
The emerging discussion about in vitro gametogenesis and other types of multi-parent technologies demands renewed attention to why children do well with only two parents, and why those parents do best to procreate in the ordinary way, even with all its inefficiencies, burdens, and failures.
Abigail Shrier’s new book is an outstanding investigative report on the diagnostic craze of rapid onset gender dysphoria that has swept over adolescent girls in the past decade. It is an invaluable resource for parents, educators, church and community leaders, and anyone else who cares about the well-being of young women.
Bad writing by philosophers and theologians about economics is a moral issue. If their views about economics are taken seriously—as they often are in churches and in policy advocacy—they threaten the life-changing effects of free markets for the poor across the world.
Pro-lifers have waited nearly a half century for the Court to repudiate its entire ill-founded abortion jurisprudence. The state’s interest is not in protecting some esoteric “potentiality of human life,” but in protecting the lives of actual vulnerable, unique, and utterly dependent human children. More still, women’s liberty is not best described by Casey’s paean to nihilism; rather, properly understood, women’s liberty is not in conflict with their unborn children at all.
Justice Gorsuch’s position would either require the elimination of all sex-specific programs and facilities or allow access based on an individual’s subjective identity rather than his or her objective biology. When Gorsuch claims that “transgender status [is] inextricably bound up with sex” because “transgender status” is defined precisely in opposition to sex, he presumes the very sex binary his opinion will help to further erode.
Before Covid-19’s pernicious spread, another health phenomenon had reached epidemic proportions and is still occurring on a global level. Unlike the virus, its vulnerable population is the young—especially young girls.
A great irony of the Jewish and Christian faith traditions: One must be willing to accept suffering and sacrifice for a greater purpose that transcends one’s particular material and sensual needs and desires. Counter-intuitively, it is these transcendent qualities of faith that eschew utilitarian aims for a greater purpose that create the circumstances for greater material well-being.
The UK Supreme Court has upheld a claim for a woman to pursue four commercial surrogacy pregnancies in California at the expense of the UK taxpayer. This Judgment is extraordinary in that commercial surrogacy is illegal in the UK, and two Supreme Court Judges dissented from the Judgment on the grounds that it is against public policy for a court to award damages to enable conduct abroad that is illegal in the UK.
If a COVID-19 vaccine is developed with the use of cell lines derived from an aborted fetus, should a citizen of conscience who is opposed to abortion avail herself of it to protect herself and her loved ones during this time of pandemic? Using such a medical therapy would be morally justifiable only if its use did not contribute to future evil acts and if its use was occasioned by a grave proportionate reason.
Dr. Stephen Levine highlights biological, social, and psychological (mental health) risks in medically “transitioning.” Without explaining these risks and determining that the patient fully understands them, a medical practitioner has failed to obtain informed consent—if such consent is even possible. The second of two essays.