فصلنامه اخلاق پزشکی
پیاپی 2 (زمستان 1386)

Search for the cup of Jamshid from me, years my heart made. And for what it possessed, from a stranger, entreaty made. A jewel that is beyond the shell of existence and of time, from those lost on the shore of the sea, search it made. Last night, I took my difficulty to the Pir of the Magians. Who, by strengthening of sight, the solving of sublety made. Him, happy, laughing, wine-goblet in hand, I saw: And in the mirror, a hundred kinds of views he made. I said: ‘When gave the All-wise this cup world-viewing to thee?”
He said: ‘On that day, when the azure dome He made.” Unknowingly, He was with me everywhere.
I couldn’t see and my soul seekest Him, made. His magic that He all made here, Sameri had the cane but the white hands of Moses, seekest made.He said: “That friend, by whom lofty became the head of the gibbet. “His crime was this that clear, the mysteries of the sky, hemade.” If, again, the bounty of the Holy Spirit gives aid, others also may make those, which the Jesus made.
I said to him: “the chain-like tress of idols is for the sake of what’? ”He said: “Of his own distraught heart. Hafez complaint made.”

The most modern techniques in biotechnology owe their existence to the discovery of DNA cloning and the genetic manipulation of organisms. However Biotechnology is not new science In fact, many applications represent old practices with new methodologies. Human have been used organisms for their benefit in many processes for several thousand years. Therefore, one way of thinking about biotechnology is to consider two categories of activities: those that are traditional and familiar and those that are relatively new. Study of ethi-cal and social concern in these categories makes this clear that there are many unanswered questions in this fields that requires caution regarding to public using of this technologies.
Genetic manipulation (GM) especially cloning is a wonderful advancement in technology and knowledge. However, Professional and scientific societies should make clear that any attempt to create a child by somat-ic cell nuclear transfer and implantation into a woman's body would be at this time an irresponsible, unethi-cal, and unprofessional act. The environmental safety aspects of GM crops vary considerably according to local conditions. Different GM organisms include different genes inserted in different ways. This means that individual GM foods and their safety should be assessed on a case-by-case basis and that it is not possible to make general statements on the safety of all GM foods.

The Medical education exists to maintain and regulate the standards of medical practice, protect the interests of the patients, supervise medical students, and give guidelines on ethical issues. The educational Ethics provide general guidelines, and any disciplinary designated and will judge each case on its merits. This is not a comprehensive document and interpretation will depend upon circumstances. Medical students will be given opportunity to justify their actions to apply ethics.

Among most ancient philosophers and philosophical schools there is a consensus on the abhorrence of suicide. Religious people regard suicide as abominable, while in the view of Islamic jurisprudents (Foghaha) suicide is absolutely prohibited, be it as a voluntary act or out of necessity, for instance in case of unbearable illness. In the writings of the Islamic jurisprudents we do not find this problem as a separate, specific theme, probably because the love to live is seen as an innate and necessary anthropological element, whereas killing oneself is an exceptional and abnormal phenomenon and was especially rare in ancient times. But considering the following reasons, to develop an Islamic concept of suicide seems to be of utmost necessity: psychic pressures resulting from modern life in the past few centuries; medical advances in healing painful diseases and in the development of pain relievers, and also in view of the emergence of nihilistic philosophical schools.

Medical ethic as a science and an interdisciplinary subject is a part of medical student's curriculum. One of important gaps in the country’s medical science universities curriculum is that it fails to offer a distinct pattern which would address the nation’s native features for teaching medical ethic.
This study is based on three qualitative methods (Qualitative content analysis, systematic review and literature review) and by mixing the gathered information from the experiences of professionals in medical ethic, international experiences, and Islamic recourses a theoretical pattern for medical ethic curriculum with the Islamic approach was designed.
The designed pattern in this study includes several levels: in which the most important and first level is the essentials of medical ethics curriculum with Islamic approach, and in higher level there are the deduced principles of these essentials. These essentials and principles give direction to the aims of this pattern. These aims not only cover the formal medical ethics curriculum but also pay attention to the hidden curriculum itself.
The features of different dimensions of this pattern are compatible with the results of similar ongoing researches, and in this pattern medical ethics curriculum is not only as a course but also constitutes a super-schedule in student's whole curriculum.

In the September and November 2006 issues of Nature Clinical Practice Nephrology, two articles regarding living unrelated kidney donor transplantation alluded to the practices in Iran. Having served in the planning, supervision and implementation of various aspects of health care in Iran, including organ transplantation (ANH), and as transplant nephrologists who have actively participated in the care of transplanted patients in Iran (ANH and NG), we feel obligated to elucidate the realities surrounding organ transplantation in Iran. So that unbiased researchers are provided with information to judge for themselves.