By Jos Welie

Sufferers and healthcare services meet as ethical strangers, accordingly, the normal knowledge is that scientific interactions are according to mutual admire. demanding this concept, this booklet makes an attempt to resore the phenomenon of intersujective, benevolent care.

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15 But that, too, is an empirical observation, a description of an actual situation rather than an argument setting a norm. The very fact that there will exist a plurality of moral convictions in any community of human beings larger than the Greek polls16 or for that matter, larger than a handful of people does not constitute evidence of the impossibility of a single moral perspective, much less justification of normative pluralism and a decisive argument against the hope to discover a single moral perspective as Engelhardt would have it.

7 Many physicians are quite irritated and worried about the onslaught on their traditional authority and autonomy. Indeed, the rise of the bioethics movement has paralleled (with only a few decades delay) the emergence of the so-called »medical-industrial complex«. 8 But the ship has changed from a small fisherman's boat into a cruise liner with administrators, health lawyers, economists, patient advocates, politicians, social workers, counselors, and a host of other professionals sailing along.

An alternative understanding of intersubjectivity will be developed in reference to 20th century phenomenologists, notably the German philosopher Max Scheler. While acknowledging the significance of sympathy for a theory of ethics, Scheler argues against an ethics based on sympathy. But as we will see in CHAPTER 5, this conclusion is challenged by the French philosopher Emmanuel Levinas who maintains that in »facing« our fellow human a normative element is immediately present, that is, my fellow human sets a cogent norm.

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