Jack Hester – Blog 2

In addition to participant observation, there are other methods of understanding a religion or culture’s guiding principles for life and decision making. This extends into bioethics. Both Bhattacharya and Broyde use texts traditional and central to the religion to guide their discussions of bioethics. Though there are several obvious differences between the structure of Hindu narratives and the Bible, it is important to note that “Though the Mahabharata does not share the canonical status of the Hebrew Bible and the New Testament… it is a formative text for India and many within Hinduism” (56). More specifically, Bhattacharya largely focuses on stories and narratives from the documents, while Broyde incorporates more specific laws and highly scientific descriptions of fertility treatments and technologies that are prevalent in bioethics conversations.

Furthermore, there is overlap in the goals of the books. Bhattacharya aims to both “inform and to enrich the ongoing bioethical dialogue concerning assisted reproductive technology and to increase the cultural/religious awareness and sensitivity of the healthcare team” especially in relation to incorporating Hindu culture (2). Futhermore, Bhattacharya notes, “By utilizing [the] ancient epic as a source for ethics and exploring how it deals with issues relating to the challenges of having children, we obtain a unique and relevant entry point into the central sacred teachings of the Hindu traditions [and] by working from within the narrative, we participate in and contribute to articulating… ‘Hindu’ dialogue” (3). In addition, Bhattacharya comments on the frequent lack of consideration of Hindu principles in medical care.

Broyde similarly describes his purpose for the chapter: “This chapter is an attempt to create a preliminary and tentative analysis of the technology of cloning from a Jewish law perspective… as an attempt to outliner some of the issues in the hope that others will focus on the problems and analysis found in this chapter and will sharpen or correct those evaluations. Such is the way that Jewish law seeks truth” (Broyde 295). While the religions are very different and the documents that each author focuses on are very different, there is an overlap in desire to further analyze and contribute to bioethical discussions and add new perspectives. These additions might be useful to caregivers, academics, and policy makers (and perhaps even patients that are exposed to the literature).

Both authors list several principles they deem potentially important when creating a bioethics framework. Bhattacharya lists six key principles: “1) An emphasis on the centrality of societal good; 2) a firm belief in the underlying unity of all life (Advaita Vendanta); 3) the expectations and requirements of dharma; 4) the multivalent nature of Hindu traditions; 5) a theory of kharma; and 6) a commitment to ahimsa (no harm)” (63). While some of these principles have more obvious implications for specific bioethical decisions, the author lays out a list of key values that can slowly be incorporated in different and unique ways, and which can expose healthcare workers or ethicists to fundamental ideas patients may come in with.  Within these principles likes a general theme of duty to fulfill a role, which often includes childbearing, and kid treatment of children. Broyde also provides guidelines for making decisions on fertility and reproductive technologies such as cloning. There are five general principles to take into consideration: activity that is obligatory (mitzvah hiyyuvi), Activity that is commendable but not obligatory (mitzvah kiyumi), Activity that is permissible (mutar), ctivity that is discouraged but not prohibited (bittul mitzva), and Activity that is prohibited (asur)” (Broyde 309). These principles embody Jewish law and culture. When considering a reproductive technology in a Jewish context, it is necessary to consider Biblical or Hebrew law and the roles of the individuals involved in the creation of a new human. While these guiding rules are not quite as immediately open to new technologies as Hindu beliefs may appear based on popular narratives, there is still room to consider them as potentially legitimate, especially in special circumstances.

Even with very different texts as the backdrop for analysis, there are beliefs that are shared between the two cultures and religions. For example, even though some reproductive technologies are regarded differently in Jewish culture and occasionally not permitted, women in the Bible often adjust their situations to facilitate childbirth and having a family (Bhattacharya 57), and many technologies are allowed in both Hinduism and Judaism due to the high value on family and perhaps even duty to have children. For example, “Hindu texts reflect a respect for the developing fetal life and argue that it is deserving of protection from harm” (86). Though, as mentioned, Hindu thought is likely more immediately open to new technologies, it is still careful to actually evaluate the technology over time and both cultures emphasize the idea that “some caution is advised” no matter what the new technology is (Broyde 315).

Overall, the two books are different for two main reasons. First, they have slightly different objectives and methods; implications of widely known narratives versus dissection of strongly religious texts. Second, and more critically, they are representing different religions and cultures. In addition, the Broyde piece explained the technology of concern, mainly cloning, in great detail (297-298). This was not as prevalent in Bhattacharya’s article. But there was still a strong overlap in emphasis on consideration of children and family obligation, as well as proper treatment of all people.

Swasti Bhattacharya, Magical Progeny, Modern Technology: A Hindu Bioethics of Reproductive Technology (Suny University Press, 2006).

Michael J. Broyde, “Modern Reproductive Technologies and Jewish Law,” In Michael J. Broyde and Michael Ausubel editors, Marriage, Sex and the Family in Judaism. (Rowman and Littlefield, 2005), pp. 295-328