CONTEXT: Lead, mercury, and arsenic intoxication have been associated with the use of Ayurvedic herbal medicine product (HMPs). OBJECTIVES: To determine the prevalence and concentration of heavy metals in Ayurvedic HMPs manufactured in South Asia and sold in Boston-area stores and to compare estimated daily metal ingestion with regulatory standards.
CONTEXT: Lead, mercury, and arsenic have been detected in a substantial proportion of Indian-manufactured traditional Ayurvedic medicines. Metals may be present due to the practice of rasa shastra (combining herbs with metals, minerals, and gems). Whether toxic metals are present in both US- and Indian-manufactured Ayurvedic medicines is unknown.
ETHNOPHARMACOLOGICAL RELEVANCE: Tropical spices have long been utilized in traditional medicine and cuisine. New archaeological evidence highlights temporal changes in the nature and scale of the ancient spice trade and in the ancient usage of these plants. Furthermore, a study of their 'materiality' highlights that the impact of spices extends beyond their material properties. Here the botanical remains of spices recovered from archaeological excavations at a port active in the Roman and medieval Islamic spice trade are evaluated.
Catholic healthcare should establish comprehensive compliance strategies, beyond following Medicare reimbursement laws, that reflect mission and ethics. A covenant model of business ethics--rather than a self-interest emphasis on contracts--can help organizations develop a creed to focus on obligations and trust in their relationships. The corporate integrity program (CIP) of Mercy Health System Oklahoma promotes its mission and interests, educates and motivates its employees, provides assurance of systemwide commitment, and enforces CIP policies and procedures.
The topic of organ transplantation is examined from the perspective of three authors: Robert Bellah, Jeremy Rifkin, and Margaret Jane Radin. Introduced by reflections on the development of the justification of organ transplantation within the Roman Catholic community and the various themes raised by the historical study in Richard Titmuss's The Gift Relationship, the paper examines how and in what ways the possible commodification of organs will affect our society and the impacts this may have on the supply of organs.
In this article, I address the issue of the sale of human organs and the moral implications of a market in human organs under the aegis of Christian Bioethics. I argue that moral issues of this kind cannot be adequately be addressed from the point of view of moral frameworks, which point exclusively to procedural norms. Rather, a moral perspective must embody some substantive norms derived from a particular content-full moral or theological perspective. This substantive norms to which I appeal in this article are those of Roman Catholicism.
With rare exceptions, Roman Catholic moral theologians condemn the sale of human organs for transplantation. Yet, such criticism, while rhetorically powerful, often oversimplifies complex issues. Arguments for the prohibition of a market in human organs may, therefore, depend on a single premise, or a cluster of dubious and allied premises, which when examined cannot hold. In what follows, I will examine the ways in which such arguments are configured.
This article addresses the ethics of selling transplantable organs. I examine and refute the claim that Catholic teaching would permit and even encourage an organ market. The acceptance of organ transplantation by the Church and even its praise of organ donors should not distract us from the quite explicit Church teaching that condemns an organ market. I offer some reasons why the Church should continue to disapprove of an organ market. The recent commercial turn in medicine can blind us to the problem of an organ market.
"Spirituality in the workplace" has become something of a fad in corporate America as companies seek to find a balance between their employees' personal beliefs and the bottom line. Does this newfound spirituality-meets-margin differ from the spirituality traditionally observed in faith-based organizations? Often secular organizations, in an attempt to be as non-offensive and inclusive as possible, adopt an all-or-nothing approach to workplace spirituality.
Hajime Hoshi was the founder of Hoshi Pharmaceutical Company and Hoshi University. He made one of the biggest pharmaceutical companies in Japan in the early 20th century, and furthermore was a journalist, member of the Diet, educator, and also a writer. With such a checkered career, he had an attractive and invincible philosophy. As well as his most import philosophy "kindness first" described in the previous paper, "cooperation first" also had weight in his thought.