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In order to design a Japanese approach to bioethics, it would be necessary to reflect on the history of bioethics in Japan. There are three major historic periods of bioethics in Japan. In the first period, medical law research in Japan started as early as bioethics research in the United States. In the second period (1980–1990) bioethics in Japan developed both its institutional structure and research production. Bioethical research by ethicists and philosophers was also launched in full swing. The third period (1990 to the present) can be characterized as highlighting genetics research and bioethical policies.

Why does bioethics need to be re-imagined? And what would a re-imagined bioethics look like and do? These questions are at the heart of this section. The bioethics enterprise in the United States has taken a very particular form, as many sociological commentators have pointed out. At the center of bioethics is autonomy as the dominant feature of the bioethics landscape. This emphasis on autonomy has its roots in American individualism, as well as the congruent history of bioethics and the civil rights movement in the United States. With autonomy at the center of the frame, many other features of the landscape loom large: attention to the individual as the epicenter of the bioethical dilemma, a concordant emphasis on rights, an enduring inattention to the social relationships in which individuals are embedded, the institutions that constrain individual action, and the social structures that channel individual lives, and, finally, the heavy weight accorded to the provision of information to enable patient-directed decision making as the ultimate ethical duty of the clinician. Relegated to the background – indeed more often than not barely visible on the far horizon – are welfare, care, justice, kin, culture, and society itself. While the sociological critique of bioethics for this peculiarly narrow and microscopic view is not new, the three chapters in this section prove that it remains as relevant as ever. More importantly, they demonstrate how expanding the borders of bioethics to encompass the social context actually affords us a stronger vantage point to assess the moral significance of our actions.

The issues raised by bioethics have been discussed broadly within medical sociology. Scholars such as Bosk (2002), Rothman (1986), DeVries (2004), DeVries and Subedi (1998), and others have discussed the social origins, organization, and consequences of various aspects of bioethics, while many authors have discussed the ways in which bioethics may be blind to social context. Fox and DeVries note that all contributors to the DeVries and Subedi (1998) text fault bioethicists for their failure to recognize the multiple social, cultural, and historical influences on their ethical thinking and the failure to recognize the broader implications of their work for society. The collection of essays in DeVries and Subedi is an exceptionally rich source of sociological reflection about bioethics, its origin, social organization, and implications. This text stands in contrast to previous work by sociologists who served within bioethics as consultants or advisors to bioethics committees. Since its publication, relatively fewer works have sought to understand the world of bioethics through a sociological lens, although the number of books and journals on bioethics has proliferated.

Neuroscience, with its promise to peer into the brain and explain the sources of human behavior and human consciousness, has captured the scientific, clinical, and public imaginations. Among those in the thrall of neuroscience are a group of ethicists who are carving out a new subspecialty within the field of bioethics: neuroethics. Neuroethics has taken as its task the policing of neuroscience. By virtue of its very existence, neuroethics presents a threat to its parent field bioethics. In its struggle to maintain authority as the guardian of neuroscience, neuroethics must respond to criticisms from bioethicists who see no need for the subspecialty. We describe the social history of neuroethics and use that history to consider several issues of concern to social scientists, including the social contexts that generate ethical questions and shape the way those questions are framed and answered; strategies used by neuroethicists to secure a place in an occupational structure that includes life scientists and other ethics experts; and the impact of the field of neuroethics on both the work of neuroscience and public perceptions of the value and danger of the science of the brain.

Bioethics and environmental ethics have been largely separated, in principle. However, the two types of ethics do overlap when dealing with significant issues such as human embryos, animal experimentation, and responsibility to future generations. In this paper, the possibility of synthesizing these two ethics through the concept of care is considered. Accordingly, the range of the object of the concept of care is similarly broadened. Moreover, after considering the serious defects of care-based theory, a care-based position, which regards human rights or their substitute as a complement to care, is advanced. This position can be said to be a Japanese approach to bioethics.

Published in its first edition in 1978, the Encyclopedia of Bioethics already deserves landmark status for several reasons including uniqueness of concept, overall quality and broad appeal. Previous articles in this column have traced the historical development of longstanding reference classics. Because the Encyclopedia is a relatively young tool, the substance of this review will depart somewhat from other essays in the series by focusing more on the content, organization and scope of the work rather than its evolution.