UDM Libraries Book of the Week

Worst case bioethics: death, disaster, and public health

by George J. Annas

Bioethics, still in its infancy, is routinely called on by the government to provide political cover for controversial public health decisions involving the life and death of Americans. Doomsday or worst-case scenarios are often at the heart of these biopolitical decisions. A central feature of science fiction, these scenarios can impart useful insights. But worst-case scenarios, like Frankenstein’s monster, can also be unpredictably destructive, undermining both preparedness and the very values bioethics seeks to promote. Discovering a new flu strain, for example, leads immediately to visions of the 1918 flu pandemic, the worst in human history. Likewise, a “ticking time bomb” scenario leads to the use of the “saving lives” rationale that permits lawyers to justify it and physicians to carry it out.

The worst case charge of “death panels” continues to threaten meaningful healthcare reform in the US. Fundamental change in American healthcare, Annas argues, will require fundamental change in American, including confronting our obsession with technology and our denial of death, and replacing our over-reliance on the military and market metaphors in medicine. “A combination of the ecological and rights metaphors could help us successfully navigate the waters of change.”

In Worst Case Bioethics, George Annas employs contemporary disputes involving death and disaster to explore the radical changes underway in public health practice, the application of constitutional law to medicine, and human rights discourse to promote human health and wellbeing. Worst-case scenarios, especially worst-case bioethics scenarios, distort debate, limit options, rationalize human rights abuses, and undermine equality and social justice. It is, nonetheless, possible to temper worst-case scenarios in ways that promote both the development of a meaningful American bioethics, and a life and liberty affirming global health and human rights movement.

Written at the intersection of law, bioethics, public health, and human rights, Worst Case Bioethics will interest not only bioethicists but scholars in public health, public policy, and human rights law, as well as members of the public who want to participate in these policy debates.

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Voodoo histories: the role of the conspiracy theory in shaping modern history

by David Aaronovitch

Our age is obsessed by the idea of conspiracy. We see it everywhere- from Pearl Harbor to 9/11, from the assassination of Kennedy to the death of Diana. In this age of terrorism we live in, the role of conspiracy is a serious one, one that can fuel radical or fringe elements to violence.

For David Aaronovitch, there came a time when he started to see a pattern among these inflammatory theories. these theories used similarly murky methods with which to insinu­ate their claims: they linked themselves to the supposed conspiracies of the past (it happened then so it can happen now); they carefully manipulated their evidence to hide its holes; they relied on the authority of dubious aca­demic sources. Most important, they elevated their believers to membership of an elite- a group of people able to see beyond lies to a higher reality. But why believe something that entails stretching the bounds of probabil­ity so far? Surely it is more likely that men did actually land on the moon in 1969 than that thousands of people were enlisted to fabricate an elaborate hoax.

In this entertaining and enlightening book -aimed at providing ammunition for those who have found themselves at the wrong end of a conversation about moon landings or the twin towers-Aaronovitch carefully probes and explodes a dozen of the major conspiracy theories. In doing so, he examines why people believe them, and makes an argument for a true skepticism: one based on a thorough knowledge of history and a strong dose of common sense.

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The Jesuit guide to (almost) everything: a spirituality for real life

by James Martin, SJ

St. Ignatius Loyola (1491-1556), the founder of the Society of Jesus (aka the Jesuits), was known for his practical spirituality. The “way of Ignatius” has helped millions of people—from the doubtful seeker to the devout believer—find freedom, make friends, live simply, work sensibly, fall in love, experience joy, and enter into a relationship with God.

The Ignatian goal of “finding God in all things” eans that every part of our lives can lead us to God. The Jesuit Guide to (Almost) Everything shows us how this is possible, with user-friendly examples, humorous stories and anecdotes from the heroic and inspiring lives of Jesuit saints and average priests and brothers, as well as examples from Martin’s twenty years as a Jesuit. The traditional wisdom that Jesuits use to help other people in their daily lives is easily applied, but not often explained well to the general public. The Jesuit Guide to (Almost) Everything translates these insights of St. Ignatius for a modern audience and reveals how we can find God—and how God can find us—in the real world of work, love, suffering, decisions, prayer, and friendship.

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Online a lot of the time: ritual, fetish, sign

by Ken Hillis

A wedding ceremony in a Web-based virtual world. Online memorials commemorating the dead. A coffee klatch attended by persons thousands of miles apart via webcams. These are just a few of the ritual practices that have developed and are emerging in online settings. Such Web-based rituals depend on the merging of two modes of communication often held distinct by scholars: the use of a device or mechanism to transmit messages between people across space, and a ritual gathering of people in the same place for the performance of activities intended to generate, maintain, repair, and renew social relations. In Online a Lot of the Time, Ken Hillis explores the stakes when rituals that would formerly have required participants to gather in one physical space are reformulated for the Web. In so doing, he develops a theory of how ritual, fetish, and signification translate to online environments and offer new forms of visual and spatial interaction. The online environments Hillis examines reflect the dynamic contradictions at the core of identity and the ways these contradictions get signified.

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