Deepak Sarma

Religious Perspectives on Human Suffering: Implications for Medicine and Bioethics

The prevention and relief of suffering has long been a core medical concern. But while this is a laudable goal, some question whether medicine can, or should, aim for a world without pain, sadness, anxiety, despair or uncertainty. To explore these issues, we invited experts from six of the world’s major faith traditions to address the following question. Is there value in suffering? And is something lost in the prevention and/or relief of suffering? While each of the perspectives provided maintains that suffering should be alleviated and that medicine’s proper role is to prevent and relieve suffering by ethical means, it is also apparent that questions regarding the meaning and value of suffering are beyond the realm of medicine. These perspectives suggest that medicine and bioethics have much to gain from respectful consideration of religious discourse surrounding suffering.

Religious Perspectives on the Use of Psychopharmaceuticals as an Enhancement Technology

The use of psychopharmaceuticals as an enhancement technology has been the focus of attention in the bioethics literature. However, there has been little examination of the challenges that this practice creates for religious traditions that place importance on questions of being, authenticity, and identity. We asked expert commentators from six major world religions to consider the issues raised by psychopharmaceuticals as an enhancement technology. These commentaries reveal that in assessing the appropriate place of medical therapies, religious traditions, like secular perspectives, rely upon ideas about health and disease and about normal human behavior. But unlike secular perspectives, faith traditions explicitly concern themselves with ways in which medicine should or should not be used to live a “good life”.

The Final Sacrifice: A Dead “Hindu,” A Missing Body, and a

Sarma explores the legal and religious challenges that face both Diaspora “Hindus” as well as the judiciary system in the United States. He does so by examining issues that he encountered while working as an expert consultant in 2005. Linking the complexities of the case of the “Final Sacrifi ce” with current methodological controversies in “Hindu” studies, Sarma shows that there may be much more than merely a body that is missing.