Laurie Zoloth – författare

This book takes as its subject the intensely private discussions that arise when ordinary people confront life and death choices and struggle with decisions in a world of medical and scientific complexity. Laurie Zoloth began her work in bioethics in a large public California hospital system, where she was part of a group tasked with the creation of an ethics committee in every hospital in the system, that would hear hundreds of cases every year, including pediatric cases from the hospital's intensive care, neonatal intensive care, burn, and oncology units.The book explores the dilemmas presented in these cases and reflects on the competing, often incommensurate moral appeals offered by the participants. It then analyzes the cases against and with similar concepts within Jewish thought, using rabbinic texts to make legible the factors at play as one makes ethical judgments. This philosophical position is feminist as it considers and at times advocates for the inclusion of family and community in the rationale of the clinical setting. Intertwined with legal statements in the Talmud are aggadot, or midrashic texts, literary narratives used to argue a point, or to complicate a point, or to deepen the meaning of the communal discourse, adding history, case studies, or fictive tales to the discussion. Zoloth argues that these texts can be usefully applied to problems in bioethics. She develops the case for a textual turn that is fully imagined and enriched by the many possible re-interpretations of narrative: biblical, rabbinic, medieval, modern, and post-modern.

This book takes as its subject the intensely private discussions that arise when ordinary people confront life and death choices and struggle with decisions in a world of medical and scientific complexity. Laurie Zoloth began her work in bioethics in a large public California hospital system, where she was part of a group tasked with the creation of an ethics committee in every hospital in the system, that would hear hundreds of cases every year, including pediatric cases from the hospital's intensive care, neonatal intensive care, burn, and oncology units.The book explores the dilemmas presented in these cases and reflects on the competing, often incommensurate moral appeals offered by the participants. It then analyzes the cases against and with similar concepts within Jewish thought, using rabbinic texts to make legible the factors at play as one makes ethical judgments. This philosophical position is feminist as it considers and at times advocates for the inclusion of family and community in the rationale of the clinical setting. Intertwined with legal statements in the Talmud are aggadot, or midrashic texts, literary narratives used to argue a point, or to complicate a point, or to deepen the meaning of the communal discourse, adding history, case studies, or fictive tales to the discussion. Zoloth argues that these texts can be usefully applied to problems in bioethics. She develops the case for a textual turn that is fully imagined and enriched by the many possible re-interpretations of narrative: biblical, rabbinic, medieval, modern, and post-modern.

This book takes as its subject the intensely private discussions that arise when ordinary people confront life and death choices and struggle with decisions in a world of medical and scientific complexity. Laurie Zoloth began her work in bioethics in a large public California hospital system, where she was part of a group tasked with the creation of an ethics committee in every hospital in the system, that would hear hundreds of cases every year, including pediatric cases from the hospital''s intensive care, neonatal intensive care, burn, and oncology units.The book explores the dilemmas presented in these cases and reflects on the competing, often incommensurate moral appeals offered by the participants. It then analyzes the cases against and with similar concepts within Jewish thought, using rabbinic texts to make legible the factors at play as one makes ethical judgments. This philosophical position is feminist as it considers and at times advocates for the inclusion of family and community in the rationale of the clinical setting. Intertwined with legal statements in the Talmud are aggadot, or midrashic texts, literary narratives used to argue a point, or to complicate a point, or to deepen the meaning of the communal discourse, adding history, case studies, or fictive tales to the discussion. Zoloth argues that these texts can be usefully applied to problems in bioethics. She develops the case for a textual turn that is fully imagined and enriched by the many possible re-interpretations of narrative: biblical, rabbinic, medieval, modern, and post-modern.

This book takes as its subject the intensely private discussions that arise when ordinary people confront life and death choices and struggle with decisions in a world of medical and scientific complexity. Laurie Zoloth began her work in bioethics in a large public California hospital system, where she was part of a group tasked with the creation of an ethics committee in every hospital in the system, that would hear hundreds of cases every year, including pediatric cases from the hospital''s intensive care, neonatal intensive care, burn, and oncology units.The book explores the dilemmas presented in these cases and reflects on the competing, often incommensurate moral appeals offered by the participants. It then analyzes the cases against and with similar concepts within Jewish thought, using rabbinic texts to make legible the factors at play as one makes ethical judgments. This philosophical position is feminist as it considers and at times advocates for the inclusion of family and community in the rationale of the clinical setting. Intertwined with legal statements in the Talmud are aggadot, or midrashic texts, literary narratives used to argue a point, or to complicate a point, or to deepen the meaning of the communal discourse, adding history, case studies, or fictive tales to the discussion. Zoloth argues that these texts can be usefully applied to problems in bioethics. She develops the case for a textual turn that is fully imagined and enriched by the many possible re-interpretations of narrative: biblical, rabbinic, medieval, modern, and post-modern.

How can we come to understand our existence on this earth, surrounded by air and light and water, while living in a place we deliberately and carelessly abuse, where resources are becoming scarce, and where the well-being and basic health of our neighbors is threatened? In Ethics for the Coming Storm, Laurie Zoloth argues that our debates about environmental issues have largely been driven by the language of economics and political power, and have become both deeply divisive and symbolic, turning our differing truth claims and moral appeals into signs of identity. This discourse has utterly failed to change the human behavior or political and economic structures necessary to face global warming head on. So Zoloth turns to another language, found in the texts and traditions of Jewish thought--the language of Scripture, the Talmud, and philosophy of Judaism--which, she contends, offers a different kind of argument for such a change. In fact, Zoloth claims, the traditions, histories, and texts of Jewish thought address precisely the sort of existential crisis that we now face, and thus deepen and enrich our public discourse about what to do, and who to be.This book uses a careful attention to rabbinic and philosophical sources in Jewish thought to provide a novel framework through which we can reassess the choices we make that affect our climate, our environment, and our social structures.

How can we come to understand our existence on this earth, surrounded by air and light and water, while living in a place we deliberately and carelessly abuse, where resources are becoming scarce, and where the well-being and basic health of our neighbors is threatened? In Ethics for the Coming Storm, Laurie Zoloth argues that our debates about environmental issues have largely been driven by the language of economics and political power, and have become both deeply divisive and symbolic, turning our differing truth claims and moral appeals into signs of identity. This discourse has utterly failed to change the human behavior or political and economic structures necessary to face global warming head on. So Zoloth turns to another language, found in the texts and traditions of Jewish thought--the language of Scripture, the Talmud, and philosophy of Judaism--which, she contends, offers a different kind of argument for such a change. In fact, Zoloth claims, the traditions, histories, and texts of Jewish thought address precisely the sort of existential crisis that we now face, and thus deepen and enrich our public discourse about what to do, and who to be.This book uses a careful attention to rabbinic and philosophical sources in Jewish thought to provide a novel framework through which we can reassess the choices we make that affect our climate, our environment, and our social structures.

How can we come to understand our existence on this earth, surrounded by air and light and water, while living in a place we deliberately and carelessly abuse, where resources are becoming scarce, and where the well-being and basic health of our neighbors is threatened? In Ethics for the Coming Storm, Laurie Zoloth argues that our debates about environmental issues have largely been driven by the language of economics and political power, and have become both deeply divisive and symbolic, turning our differing truth claims and moral appeals into signs of identity. This discourse has utterly failed to change the human behavior or political and economic structures necessary to face global warming head on. So Zoloth turns to another language, found in the texts and traditions of Jewish thought--the language of Scripture, the Talmud, and philosophy of Judaism--which, she contends, offers a different kind of argument for such a change. In fact, Zoloth claims, the traditions, histories, and texts of Jewish thought address precisely the sort of existential crisis that we now face, and thus deepen and enrich our public discourse about what to do, and who to be.This book uses a careful attention to rabbinic and philosophical sources in Jewish thought to provide a novel framework through which we can reassess the choices we make that affect our climate, our environment, and our social structures.

How can we come to understand our existence on this earth, surrounded by air and light and water, while living in a place we deliberately and carelessly abuse, where resources are becoming scarce, and where the well-being and basic health of our neighbors is threatened? In Ethics for the Coming Storm, Laurie Zoloth argues that our debates about environmental issues have largely been driven by the language of economics and political power, and have become both deeply divisive and symbolic, turning our differing truth claims and moral appeals into signs of identity. This discourse has utterly failed to change the human behavior or political and economic structures necessary to face global warming head on. So Zoloth turns to another language, found in the texts and traditions of Jewish thought--the language of Scripture, the Talmud, and philosophy of Judaism--which, she contends, offers a different kind of argument for such a change. In fact, Zoloth claims, the traditions, histories, and texts of Jewish thought address precisely the sort of existential crisis that we now face, and thus deepen and enrich our public discourse about what to do, and who to be.This book uses a careful attention to rabbinic and philosophical sources in Jewish thought to provide a novel framework through which we can reassess the choices we make that affect our climate, our environment, and our social structures.

The last several years have seen a sharpening of debate in the United States regarding the problem of steadily increasing medical expenditures, as well as inflation in health care costs, a scarcity of health care resources, and a lack of access for a growing number of people in the national health care system. Some observers suggest that we in fact face two crises: the crisis of scarce resources and the crisis of inadequate language in the discourse of ethics for framing a response. Laurie Zoloth offers a bold claim: to renew our chances of achieving social justice, she argues, we must turn to the Jewish tradition. That tradition envisions an ethics of conversational encounter that is deeply social and profoundly public, as well as offering resources for recovering a language of community that addresses the issues raised by the health care allocation debate. Constructing her argument around a careful analysis of selected classic and postmodern Jewish texts and a thoughtful examination of the Oregon health care reform plan, Zoloth encourages a radical rethinking of what has become familiar ground in debates on social justice. |In order to move current disputes over the allocation of health care resources to an equitable solution, this book advocates a return to the principles of Jewish teachings regarding community and the ethics of conversational encounter.

The last several years have seen a sharpening of debate in the United States regarding the problem of steadily increasing medical expenditures, as well as inflation in health care costs, a scarcity of health care resources, and a lack of access for a growing number of people in the national health care system. Some observers suggest that we in fact face two crises: the crisis of scarce resources and the crisis of inadequate language in the discourse of ethics for framing a response.Laurie Zoloth offers a bold claim: to renew our chances of achieving social justice, she argues, we must turn to the Jewish tradition. That tradition envisions an ethics of conversational encounter that is deeply social and profoundly public, as well as offering resources for recovering a language of community that addresses the issues raised by the health care allocation debate.Constructing her argument around a careful analysis of selected classic and postmodern Jewish texts and a thoughtful examination of the Oregon health care reform plan, Zoloth encourages a radical rethinking of what has become familiar ground in debates on social justice.

Well aware of Jews having once been the victims of Nazi eugenics policies, many Jews today have an ambivalent attitude toward new genetics and are understandably wary of genetic forms of identity and intervention. At the same time, the Jewish tradition is strongly committed to medical research designed to prevent or cure diseases. Jews and Genes explores this tension against the backdrop of various important developments in genetics and bioethics—new advances in stem cell research; genetic mapping, identity, testing, and intervention; and the role of religion and ethics in shaping public policy. Jews and Genes brings together leaders in their fields, from all walks of Judaism, to explore these most timely and intriguing topics—the intricacies of the genetic code and the wonders of life, along with cutting-edge science and the ethical issues it raises.

Oncofertility has emerged as a way to address potential lost or impaired fertility in cancer patients and survivors, with active biomedical research that is developing new ways to help these individuals preserve their ability to have biological children. In order to move beyond oncofertility as a science and medical technology and begin to address the ethical, legal, and social ramifications of this emerging field, we must give voice to scholars from the humanities and social sciences to engage in a multidisciplinary discussion. This book brings together a pool of experts from a variety of fields, including communication, economics, ethics, history, law, religion, and sociology, to examine the complex issues raised by recent developments in oncofertility and to offer advice from national and international perspectives as we create new technology. Given the inherent interdisciplinary nature of oncofertility, this book is not only valuable, but also necessary to cultivate a deep understanding of new issues with the eventual aim of offering proposals for addressing them. Indeed, this book will be useful for people not only within the humanities and social sciences disciplines but also for those who are confronted with cancer and the possibility of impaired fertility and the medical practitioners within oncology and reproductive medicine who are at the front lines of this emerging field.

Oncofertility has emerged as a way to address potential lost or impaired fertility in cancer patients and survivors, with active biomedical research that is developing new ways to help these individuals preserve their ability to have biological children. In order to move beyond oncofertility as a science and medical technology and begin to address the ethical, legal, and social ramifications of this emerging field, we must give voice to scholars from the humanities and social sciences to engage in a multidisciplinary discussion. This book brings together a pool of experts from a variety of fields, including communication, economics, ethics, history, law, religion, and sociology, to examine the complex issues raised by recent developments in oncofertility and to offer advice from national and international perspectives as we create new technology. Given the inherent interdisciplinary nature of oncofertility, this book is not only valuable, but also necessary to cultivate a deep understanding of new issues with the eventual aim of offering proposals for addressing them. Indeed, this book will be useful for people not only within the humanities and social sciences disciplines but also for those who are confronted with cancer and the possibility of impaired fertility and the medical practitioners within oncology and reproductive medicine who are at the front lines of this emerging field.