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Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

33 

 

Legacies of Love, Peace and Hope: How Bioethics Education can Overcome 

Hatred and Divide 
 

Darryl R.J. Macer  

 
Ph.D., Hon. D., MPH, President, American University of Sovereign Nations (AUSN), USA; Director, Eubios Ethics 

Institute, New Zealand, Japan and Thailand; Secreary, Asian Bioethics Association 

Email: darryl@eubios.info   Web: www.eubios.info     

 

DOI: https://doi.org/10.3329/bioethics.v11i3.51220  

 

Abstract: In our pursuit of a good life (eubios), both individuals and societies, need to educate 

themselves on the pursuit of love of life in all domains, self-love, love of others, loving good and 

love of life.  In this paper I reflect on my own journey through growing up in Christchurch, and 

experiences around the world, that are the basis for that conclusion.  In our efforts to pursuit 

bioethics education we can enhance peaceful and harmonius coexistence in our world, through 

nurturing good decisions that we should all make.   

 

Key words: bioethics, peace, bioethics education, eubios,  

 

Introduction: In the past three decades a 

systematic program of bioethics education 

has been implemented through Eubios Ethics 

Institute.  This project aims to increase the 

love of life across the world.  

 

The main products so far have been:  

1) Production of cross cultural materials. 

Improvement via expert meetings. 

Adapted and translated in different 

languages to teach school and university 

classes about bioethics.  

 Increasing the amount of free on-line 

teaching materials for bioethics 

education in different countries. 

2) A network of teachers in different 

countries that have tried the materials, 

and created bioethics curricula for their 

local school, bioethics clubs and other 

endeavours. 

3) A network of bioethics experts, in 

national and regional associations 

(including the Asian Bioethics  

 

Association, All India Bioethics 

Association, Bangladesh Bioethics 

Society, and so on). 

4) Development of Statements (e.g. Eubios 

Declaration of Bioethics, 2002; Joint 

action plan with UNESCO, 2006, and so 

on)  

5)   Testing of evaluation methods. 

6)  Sharing of museum displays and 

teacher training strategies. 

7)  Moral games and participatory methods  

8) Teacher training workshops and 

government support. 

9) Curriculum review and development. 

10)  Launch of dedicated Degree programs  

(e.g. Masters and PhD degree programs 

in Bioethics). 

11) Strengthening Research-Policy Linkages 

 

1. Pursuit of a Good Life (Eubios): In our 

pursuit of a good life (eubios), both 

individuals and societies, need to educate 

themselves on the pursuit of love of life in all 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

34 

 

domains, self-love, love of others, loving 

good and love of life. I coined the term eu-

bios from Greek language as a response to the 

then commonly used terms “euthanasia” 

(good death) and “eugenics” (Good genes) 

because I think life ethics should be a more 

positive and holistic approach then what I had 

seen in much of the writings about these 

issues until then.  

I have provided more of my background that 

led me to this conclusion in a paper published 

in the book, Legacies of Hope, Peace and 

Love1 where I reflect on my own journey 

through growing up in Christchurch, and 

experiences around the world, that are the 

basis for the conclusions expressed in the title 

of this paper.  In our efforts to pursuit 

bioethics education we can enhance peaceful 

and harmonious coexistence in our world, 

through nurturing good decisions that we 

should all make. 

 

2. A Good Life (Eubios) Demands the 

Culture of Peace: It seems like almost every 

day the news brings us pictures of violence, 

heartache, broken relationships, secular 

violence and so much more evidence that it is 

hatred which is the guiding principle of 

human interrelationships. Yet this was not 

what human beings were made to do 

according to the foundations of theories of 

human creation made in God’s image. All 

human beings simply would like a good life 

(eu-bios), and the Universal Declaration of 

Human Rights declares it as an intrinsic right 

and obligation.   

 

Legacies of hope is a project involving 

people of all ages, all religions, and many 

positive education and social systems, who 

argue that this much violence is enough.1 It is 

claimed that the Culture of Peace started in 

August 1945 when the Hiroshima and 

Nagasaki Atomic bombs showed that World 

Wars were no longer survival strategies2. 

How much further can we sit by and claim 

that this hatred is someone else’s problem, 

when we still see the constant wars, terrorist 

attacks, and other acts of hate? 

 

3. Commonalities of all Peoples: We are all 

born into the world, and we all die. We have 

a conscience and make moral decisions. 

Some of our ethics is linked to the group that 

we belong to, or claim to stem from.  How do 

we define our affiliations? It’s easy for a 

church or a mosque to disown a person who 

commits an act of hate or so-called hate crime 

and say then that the person is not one of us 

because they committed a criminal act to kill. 

This is one of the challenges that all religions 

face, how do deal with the violence that 

religion sometimes promotes. You may say 

it’s not true that religion promotes hatred or 

the feeling of separation from those who are 

not the same faith. I would immediately reply 

it is one of my experiences inside many 

religious places of worship that the followers 

separate people into believers and the non-

believers, and society in generally has the 

expression to talk about us and them. What 

makes a welcoming community, is when we 

do not feel that we are a moral stranger when 

we enter into a place together with others.  

 

Over time people have been told that Jews, 

Brahmans, Christians and Muslims, and so 

on, are all the chosen race and chosen faith. 

Many indigenous people for millennia have 

been told that they are God’s chosen people. 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

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People of many religions have been told to be 

exclusive, they may exclude options of 

marrying people from outside the faith, 

outside the village, or of going to a different 

country. These are ways that we exclude 

people from us. These other people become 

“them”. These “them” are already 

distinguished as somehow foreign to us. In 

some countries such as the United States, 

foreign people are called “aliens”. 

Fortunately, this is a word which Japan has 

dropped in the past decades for those who 

come from other places in the same planet. 

The racism and religious hatred are ways that 

people often use to avoid to associate with the 

“other”. 

 

So we can say that people should dispense 

with labels for others, beyond a personal 

name. This is why I implore others to simply 

call me Darryl.  We need to expand the 

boundaries of who we consider to be moral 

agents in bioethics education,3 and there is a 

clear trend to do this over time.4 

Environmental ethics education also includes 

peace education5. 

 

This does not mean that we need to create 

some new label so that all are equal in the 

eyes of each other, such as man or woman. 

Distrust grows because we are often in a 

different place of worship, a place of peace 

and reflection.  We should not call the people 

who are not members of the same faith, 

aliens. Even worse maybe “evil aliens” 

because the stranger killed somebody at some 

time in the past or present. So-called 

“primitive” societies had rituals of revenge 

where in the sad case of the death of 

somebody they would exchange life for a life, 

through a proportional method of execution 

so that the evil actions would be discouraged. 

But in the world of 21st first century we are 

trying to build a commonality for people with 

a sustainable vision of universal human rights 

of love and legacy of inclusive education for 

everybody, and not be focused on the 

exclusion.  

 

The legacies project is ongoing and open, so 

after reading the papers, poetry, and/or 

watching the videos please feel free to be 

inspired and contribute your own thinking to 

this project.  The bioethics education projects 

continue, along with the focus provided by 

the Legacies project. Eubios Ethics Institute, 

means good-life Ethics Institute, and as a 

nongovernment organization formed in 

Christchurch, New Zealand we feel it is our 

duty and obligation to work for a better world 

than the one which we do not see ourselves to 

be in. Having had the privilege to grow up in 

an innocent and quiet, yet exciting town of 

Christchurch, it is a legacy for us to share this 

to those around as well as to try to replicate 

and share the experiences we have with other 

people.  

 

4. Bioethics Education and Cross Cultural 

materials: In the past three decades a 

systematic program of bioethics education 

has been implemented through Eubios Ethics 

Institute.  I wanted to make information on 

bioethics openly available to all, through the 

web, and low cost publications, because 

people in developing countries could not 

afford to purchase books or journals on this 

subject, and teachers did not have access to 

many materials. 

This project aims to increase the love of life 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

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across the world. The rest of this paper will 

discuss the main products so far.  The first 

was the production of cross cultural bioethics 

materials. These were improved via expert 

meetings and school trials. The materials 

were adapted and translated in different 

languages to teach school and university 

classes about bioethics3,6.  

 

The balancing of principles that people use in 

moral decision making, such as self-love 

(autonomy), love of others (justice), loving 

life (do no harm) and loving good 

(beneficence) can provide us with a vehicle 

to express our values according to the desire 

to love life.4  Human beings are spiritual 

beings, sharing emotions such as love and 

hate, greed and generosity.  Any system 

which fails to acknowledge this is destined to 

fail.  We all may agree love is dominant in 

our mind, but how do we extend an emotion, 

to a system to analyze our decisions? Issues 

like justice, abortion, euthanasia, and 

stewardship of nature have been debated for 

millennia.  We need to consider this diverse 

heritage when building a universal ethics.  

Differences in approaches are clear from 

early historical discussions of these issues, 

for example, there have always been people 

supporting and opposing euthanasia or 

abortion. There are debates in every country 

over questions such as whether to build roads 

or preserve biodiversity. These differences 

and similarities are seen within any group of 

people within every society. The social 

environment that people grow up in, and the 

education strategies, are being more similar 

with time suggesting that a universal 

approach is even more possible now than it 

was a century ago.  

  

The more possibilities that we have, the more 

decisions that we need to make.  Fortunately, 

standards of education are increasing, but this 

is no guarantee that the right decisions will be 

made even in democracies.  People need to be 

taught more on how to make decisions, and 

the education system should accommodate 

this need of modern life, with a legal system 

that allows development of this capacity.  

The textbooks of bioethics were developed 

firstly in English and Japanese in the 1990s, 

and then expanded as more authors 

contributed materials.  The support of the 

Ministry of Education, Culture and Welfare 

in Japan, and the Sasakawa Peace Foundation 

allowed trials of materials in many countries 

in the years 2001-20063. 

  

The materials continue to be available on-line 

for free download in editable form from 

Eubios Ethics Institute, and they were also 

made available on UNESCO website while I 

was serving as UNESCO Regional Adviser 

for Social and Human Sciences in Asia and 

the Pacific from 2004-2013. 

 

5. Bioethics Education Networks and 

Bioethics Associations: At the same time 

that materials are being tested, networks of 

teachers in different countries who have tried 

the materials, and created bioethics curricula 

for their local school, bioethics clubs and 

other endeavours, were developed.  The first 

bioethics education network that I developed 

was in Japan among teachers in 19967. The 

Eubios International Bioethics Education 

Network was initiated in 2004 and it is also 

linked to the International Association of 

Bioethics (IAB) International Bioethics 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

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Education network. These networks still 

exist, but many more persons around the 

world share experiences of bioethics 

education with each other at conferences, 

through publications, and the efforts are self-

sustaining.  

 

We could incorporate these goals of ethics 

education and (education) development of 

critical thinking through the inclusion of a 

global call for bioethics education by all 

states when they unanimously signed the 

1997 Universal Declaration on the Human 

Genome and Human Rights, in article 20: 

“20. States should take appropriate 

measures to promote the principles set out in 

the Declaration, through education and 

relevant means, inter alia through the 

conduct of research and training in 

interdisciplinary fields and through the 

promotion of education in bioethics, at all 

levels, in particular for those responsible for 

science policies”8. 

 

Freedom of expression could be given more 

emphasis as a principle of bioethics. Article 

19 of the 1948 Universal Declaration of 

Human Rights, upholds the “freedom to hold 

opinions without interference.” Article 21 of 

Universal Declaration on the Human 

Genome and Human Rights 1997 “States 

should … also undertake to facilitate on this 

subject an open international discussion, 

ensuring the free expression of various socio-

cultural, religious and philosophical 

opinions.” In all societies there is a 

transition from Paternalism to informed 

consent to informed choice. 

  

Network of bioethics experts have been 

supported through holding many roundtable 

workshops, in Tsukuba, Kumamoto, 

Bangkok and other places.  These networks 

also led to the establishment of national and 

regional associations, including the Asian 

Bioethics Association, All India Bioethics 

Association, Bangladesh Bioethics Society, 

and so on. 

 

6. Development of Statements of Purpose 

and the Goals of Bioethics Education: All 

sectors of society are faced with ethical issues 

in the pursuit of their duties. Critical to 

building the capacity of society for this open 

reflection on the goals of bioethics are 

educators.  To ensure public participation and 

making wise decisions about their and their 

children’s future, providing bioethics 

education at all levels is necessary. However 

how do we define the goals? The task of an 

educator includes empowering their 

students/learners to develop their maturity as 

individuals as well as being able to be 

cooperative members of changing societies. 

Learners, as we all should be, need to be 

prepared so they are able to apply knowledge 

to make good decisions during their life. How 

can we train educators and sustain their 

motivation to take upon this task? How can 

we create communities that are able to 

consider all sides of ethical debates? 

 

Research has shown that there are a number 

of goals of bioethics education, as discussed 

in the Regional Action Plan for Bioethics 

Education that emerged from the UNESCO 

Asia-Pacific Conference on Bioethics 

Education (2006), including: 

a) Knowledge: Development of trans-

disciplinary content knowledge. 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

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Understanding the advanced biological 

concepts. Being able to integrate the use of 

scientific knowledge, facts and ethical 

principles and argumentation in discussing 

cases involving moral dilemmas. 

Understanding the breadth of questions that 

are posed by advanced science and 

technology. Understanding of cultural 

values. 

 

b) Skills: (capacity building in skill acquiring 

should be multi-faceted or many sided, and 

the goals include): Balancing benefits and 

risks of Science and Technology. Being able 

to undertake a risk/benefit analysis. Develop 

critical thinking and decision-making skills 

and reflective processes. Develop creative 

thinking skills. Develop foresight ability to 

evade possible risks of science and 

technology. 

Skills for developing “informed choice”The 

required skills to detect bias in scientific 

method, interpretation and presentation of 

research results. 

c) Personal moral development:  

Understanding better the diversity of views 

of different persons. Increasing respect for 

all forms of life. Elicit a sense of moral 

obligation and values including honesty and 

responsibility. Being able to take different 

viewpoints to issues including both 

biocentric and ecocentric worldviews rather 

than only anthropocentric perspectives. 

Increasing respect for different people and 

culture, and their values. Developing 

scientific attitudes, reflective processes, and 

an ability for holistic appraisal, while not 

ignoring the value for reductionist analysis. 

Knowledge about bias in the interpretation 

and presentation of research results, benefits 

and risks of technology and bioethical issues, 

and how to detect bias. Exploration of 

morals/values (values clarification). Values 

analysis and value based utilization of our 

scarce natural resources. 

 

There are many other elements of the action 

plan, and it built on the Eubios Declaration of 

Bioethics (2002). To further mainstream 

bioethics, government adoption was 

necessary.  So we could convene again with 

UNESCO. The UNESCO Regional High-

level Meeting on the Teaching of Philosophy 

in Asia and the Pacific, held in Manila, 

Philippines, 25-26 May 2009, an action plan 

called “Thinking for the Future: An Action 

Plan for the Promotion of Philosophy 

Teaching in Asia and the Pacific” was agreed 

which set its first set of goals for philosophy 

education as the search for wisdom. The 

goals are broader than those for bioethics 

education, namely: 

 

The outcomes of philosophy education 

include: 

a) Understanding and a search for wisdom. 

To this end we encourage: 

Development of trans-disciplinary 

knowledge 

Clarification of concepts 

Enhancement of the ability to integrate 

knowledge, principles and argumentation 

in rational discussion  

Understanding the power of questions  

Broadening intellectual horizons 

Knowledge of cultural values in different 

communities 

Search for meanings 

Living a better life 

 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

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b) Development of capacities for: 

Quality thinking and reflective processes 

Wise judgment and decision-making 

skills  

Formulating appropriate questions 

Creative thinking  

Foresight  

Reasoned choice 

Interpretation, construction and 

communication of knowledge

  

Respect for reasons and evidence 

Better understanding of reality 

 

c) Development of a disposition to: 

Use knowledge and skills for good 

Increasing respect for all forms of life  

Take into account the interests of others 

and the environment in the spirit of 

solidarity 

Have empathy and compassion 

Be tolerant, inclusive, and reasonable 

Understand better the diversity of views 

of different persons (listen to others) 

Respect different points of view, people 

and culture, and their values 

Reflect upon values  

Consider alternative possibilities and 

world-views  

Build and improve other virtues 

 

The action plan also concluded on curriculum 

that: “Philosophy curricula based on 

research needs to be developed, adapted to 

local needs and integrated across all levels of 

education. Cooperation between different 

academic disciplines to encourage thinking 

and development of a transdisciplinary 

curriculum that achieves the above aims. 

Curriculum development workshops for in 

service and pre service teachers and for all 

levels of education needs to be organized.”i 

 

7) Testing of evaluation methods and 

pedagogical development: The task of a 

teacher includes empowering their students 

to develop their maturity as individuals as 

well as being able to be cooperative members 

of changing societies. Students need to be 

prepared so they are able to apply knowledge 

to make good decisions during their life. This 

begs the question of what is knowledge. How 

can we evaluate that students have learnt 

something useful?  

  

Knowledge is much more than the latest 

trends in science and technology, or the latest 

political ideals. The wisdom from traditions 

of one’s own, and many other communities 

are essential to the resources that our minds 

call “wisdom”. How can we train teachers 

and sustain their motivation to take upon this 

vocation of sharing wisdom? How can we 

create communities that support these goals? 

There are various roles and challenges for 

teachers and educational institutions, and 

those who develop curriculum. Depending on 

the goals of the educational systems a variety 

of training strategies and methods will be 

used. 

  

How can we empower teachers to make a 

special contribution in the wider context of 

constructing a mature society?  Mature 

means a person, or a society that can balance 

the benefits and risks of alternative options, 

and make well-considered decisions, and talk 

about it. Evaluation of bioethics education 

was tested in many country trials in the 

Eubios Ethics Institute teaching trials9. 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

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The common social goal to respect the moral 

choices of others has developed hand in hand 

with the emergence of increased media 

attention in pluralistic democracies to display 

the divergent views on many topics. These 

dialogues can show us that local wisdom 

from our corner of the world is similar to 

local wisdom from others on the other side of 

the globe, so that they now also join to “us” 

to construct a larger “us”. These lessons also 

assist us in the development of a globally 

accessible multicultural and 

multidisciplinary curriculum that offers cases 

from many local wisdoms that can be shared.  

   

Some particular projects have also been 

supported such as sharing of museum 

displays and teacher training strategies. The 

background theory and many examples of 

games and methods to use in teaching are in 

Moral Games for Teaching Bioethics. This 

book describes the use of Moral games and 

participatory methods was published in 

association with the UNESCO Chair of 

Bioethics at Haifa.10 A persons’ identity and 

ethic is developed based on their own and 

other people’s opinions that grows as we face 

various dilemmas through our life.  To have 

a balanced opinion from the community, it is 

important to hear from persons in a range of 

positions with different occupations. 

Interactive ethics education allows the 

classroom to be a place for moral exploration 

and clarification of values.  

 

8)  Curriculum review and development: 

What can we teach in a curriculum that will 

influence the way that people make moral 

choices?  Can a curriculum shape the future 

of our society to remove extremism, racism 

and hatred?  Can we develop a global set of 

wisdom that covers many localities and 

includes local wisdoms? Consensus is 

possible after recognition of the individual 

yet connected history of relationships 

between different persons and communities, 

to try to preserve social harmony. This 

consensus building is seen even in countries 

that have structured paternalism affecting the 

relationships between persons.  

  

We also assisted in the development of the 

UNESCO Bioethics Core Curriculum, which 

sets out to introduce the bioethical principles 

that countries of the world agreed to in the 

2005 Universal Declaration on Bioethics and 

Human Rights. UNESCO developed a 

Bioethics Core Curriculum in 2009, based on 

the Universal Declaration on Bioethics and 

Human Rights (2005). In 2006 a second 

edition of teaching materials was developed 

by Eubios Ethics Institute in cooperation with 

UNESCO Bangkok, published for bioethics 

education trials in Asia-Pacific under the 

title, A Cross Cultural Introduction to 

Bioethics (CCIB).3 Each of those materials 

has learning objectives. In addition, in 2010 

case studies were developed by my team in 

UNESCO Bangkok, linked specifically to the 

Bioethics Core Curriculum.  In 2019 a SDG 

Curriculum, linked to the 17 Sustainable 

Development Goals (SDG) was also 

developed, a project which is also ongoing to 

provide open access resources for educators 

around the world on Eubios Ethics Institute 

website.  

  

A review of the curriculum in 47 Asia-Pacific 

countries found that critical thinking is 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

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valued highly in all countries.11 Critical 

thinking capacity is essential for empowering 

persons to cope with changing times. How do 

we promote the creation of ideas, and 

individuality in an era of globalization? The 

rapid progress of technology has led to 

challenges in the way that we live.  The 

systems and patterns that are seen in the 

relationships between patients, families, 

health professionals, and the society in 

general changed. Appropriate education 

requires teachers to apply methods and 

resources appropriately and to develop the 

decision-making ability in students, teachers 

and policy-makers so our society can evolve 

with the demands of the times. 

  

There is also linkage to different goals of 

education through teaching guides. A 

teaching guide is available for CCIB to 

follow the organization of the Bioethics Core 

Curriculum and the case studies3.  The 

teaching guide is structured that in each 

section it first introduces the CCIB chapter, 

than the case study. These teaching materials 

and teaching guide are all open to further 

additions, and feedback is welcomed. Eubios 

Ethics Institute provides many teaching 

materials that may be also used as teaching 

materials, and these are available also in 

Word format. 

 

9)  Launch of dedicated Degree programs: 

Establishment of a new independent 

University, American University of 

Sovereign Nations (AUSN) in 2013 on 

Native American land in the United States, 

and of a new global Accreditation 

Commission, Accredited Universities of 

Sovereign Nations, in 2018.  AUSN is 

organized as a 501(c)(3) non-profit entity, are 

providing opportunities to build up the 

capacity of trainers through offering Masters 

and Doctoral degree programmes. 

Recruitment of one hundred professors 

around the world to provide their time and 

skills to AUSN as allowed the emergence of 

a global bioethics’ education program. 

  

Establishment of the first Ph.D. program on 

federally recognized. Native American 

reservations in the United States (Doctorate 

in Bioethics, Sustainability and Global Public 

Health – offering specializations in Bioethics 

and Global Public Health, and Sustainability, 

Peace and Global Development) has led to 

wider provision of trained faculty. 

Establishment of seven Master Degree 

Programs also provides wide levels of 

training.  Signing over 30 international 

collaborative agreements with Universities 

and other institutions around the world 

allows people to develop bioethics as a 

profession, and there is also an integrated 

Master of Science in Sustainability, Peace 

and Development from AUSN.  The course 

on Global Public Health and Peace is 

mandatory in all Bioethics degree programs. 

 

10) Strengthening Research-Policy 

Linkages and Conclusions: The creation of 

networks linking research into policy is a 

cornerstone of efforts in all levels, from local 

to regional. List serves function in English 

for educators and students, and persons from 

a wide range of countries have tried these 

resources, and contributed to this project over 

the past years. 

 

We can see that there is a willingness to 



Bangladesh Journal of Bioethics 2020; 11 (3): 33-42 

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develop values education stimulated by 

recent reemergence of ethics education and 

philosophy education to equip all citizens to 

be better able to respond to the challenges of 

contemporary society.  The precise way that 

we apply applied ethics to full trans-

disciplinary curricula across universities in 

higher learning for the good of society relies 

on local wisdom, but we can see that there are 

many common threads and all can benefit 

from this dialogue between civilizations and 

between persons to construct empowered 

individuals more capable of making moral 

judgments.    

 

References 

1. Macer DRJ. Ed., Legacies of Love, Peace and 

Hope: How Education can Overcome Hatred. 

Christchurch, N.Z.: Eubios Ethics Institute; 2019. 

2. Fuchinoue H. What has the A-bomb Dome 

Symbolized Over Time?  in DRJ Macer (Ed.). 

Asian-Arab Philosophical Dialogues on Culture of 

Peace and Human Dignity. Bangkok: UNESCO; 

2011. 56-71. 

3. Macer DRJ. Cross Cultural Introduction to 

Bioethics. Christchurch, N.Z.: Eubios Ethics 

Institute; 2006. Available from 

https://www.eubios.info/publications_links 

4. Macer DRJ. Bioethics is Love of Life. Christchurch, 

N.Z.: Eubios Ethics Institute; 1998.  Available from 

https://www.eubios.info/publications_links 

5. Baker M, Grundy M, Junmookda K, Macer DRJ, 

Manzanero LI, Reyes D, Ngo TT, Waller A.  

Environmental Ethics Education. Christchurch, 

N.Z.: Eubios Ethics Institute; 2019. 

 
 

 

Author Contributions: The Author conceived the 

idea, wrote the manuscript and checked the 

manuscript meticulously.  

 

Conflict of interests: No conflict of interest in this 

study to declare. 

6. Macer, DRJ. Bioethics education for informed 

citizens across cultures. School Science Review 86 

(December 2004), 83-86. 

7. Asada Y, Akiyama S, Tsuzuki M, Macer NY, Macer 

DRJ High school teaching of bioethics in New 

Zealand, Australia, and Japan. Journal of Moral 

Education, 1996; 25: 401-420.  

8. UNESCO. Universal Declaration on the Human 

Genome and Human Rights. Paris: UNESCO, 1997. 

9. Macer DRJ. (Ed.). Asia-Pacific Perspectives on 

Bioethics Education. Bangkok: UNESCO; 2008. 

10. Macer DRJ. Moral Games for Teaching Bioethics 

Haifa: UNESCO Chair for Bioethics; 2008. 

Available from 

https://www.eubios.info/publications_links 

11. Wolf A, Macer, DRJ. Conceptual Maps of the 

Goals of Teaching Philosophy and Human Dignity 

in DRJ Macer (Ed.). Asian-Arab Philosophical 

Dialogues on Culture of Peace and Human 

Dignity. Bangkok: UNESCO; 2011, 104-110. 

 

 

Further Information:  

While it is desirable to find culturally appropriate 

terms to refer to philosophy, such as thinking for the 

future, at each level of education these goals apply to 

broader goals of education and development of 

thinking in general. 
 

Further information on specific training programs for 

Postgraduate Certificates, Masters, and Doctoral 

degrees in these subjects are offered through American 

University of Sovereign Nations and may be found at 

https://www.ausovereignnations.org 

 

Education listserve 

<http://groups.yahoo.com/group/Bioethicseducation/

> 

Student listserve  http://groups.yahoo.com/group/ 

Bioethics_for_students/  

 

 

 

 

 

 

 


