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The introduction of Benefactors of Pasteur Institute of Iran and the Role of the Waqf Tradition in the Establishment and Promotion of this Institute
Ehsan Mostafavi, Marziye Taheri,
Volume 12, Issue 0 (3-2019)
Abstract
Waqf (donation) has a long history in human history and can have a high impact on economics, society, and culture. One of the most influential fields of the waqf is on human health. This study is a descriptive study. In this article, after reviewing the tradition of waqf and charity throughout history, and the experiences of charity in other countries, including the Pasteur Institute of Paris, the role of waqf in establishment and promotion of Pasteur Institute of Iran is reviewed and the benefactors of this institute are introduced. The headquarters of the Pasteur Institute of Iran in Tehran and its branches in Shemiran, Khalid Islambouli, Amol (north) and Hamadan (west) are donated by the charities for diagnosis, production of vaccines, and research in the field of contagious diseases’ control and prevention.  In Iran, most cases of waqf on health have been dedicated in the field of treatment, but Pasteur Institute of Iran is a successful example in the field of public health and specialized health services. One of the ways to expand waqf is to explain the effects of these endowments in society. Investigating the role and influence of Pasteur Institute of Iran in promoting public health can be a good explanation of the impact of these endowments in the field of health. It is suggested that Pasteur institute of Iran and its persistent effects be explained to the beneficent, so that some of the future endowments be extended to areas such as public health and diagnostic services.

"The Other" and Public Health Ethics with Emphasis on the Views of Avicenna and Levinas
Abdollah Salavati ,
Volume 17, Issue 0 (12-2024)
Abstract
When we think of public health, we often picture patients, doctors, nurses, healthcare professionals, and medical facilities. However, this is only part of the picture. Public health operates within a 360-degree environment, which extends beyond these visible elements to include health policy and governance, laws, social dimensions, the environment, technology and data, societal and cultural factors, individual participation, education, and safety. Neglecting this comprehensive environment risks destabilizing public health. Though health can be conceptualized within this framework, it remains vulnerable to threats. A critical challenge within this environment is the potential to overlook the human element, leading to large-scale systems and plans that marginalize and exclude individuals—a risk that must be conscientiously avoided. When "the Other" is perceived as merely a "thing," "patient," "customer," "financial opportunity," or "a solution to problems," what emerges is a reductionist perspective that dehumanizes the individual. In such a framework, public health ethics lacks a solid foundation. This research seeks to analyze and critique this reductionist perspective on health ethics, drawing from the "Other"-centered views of Avicenna, the great philosopher of the Islamic world, and Emmanuel Levinas, the prominent French thinker. The methodology of this research employs a phenomenological approach, describing the lived experiences of public health and their intersection with ethics through the lens of Avicenna's and Levinas' philosophies. Avicenna's philosophy emphasizes that external factors such as reputation, status, outward behaviors, and age can obscure our perception of others. His views highlight the human tendency to be distracted by falsehoods and the joy derived from discerning truth. Levinas' concept of "the Other" as an infinite entity and a responsibility to be borne challenges us to transcend the self and recognize and respect the "Other" within a 360-degree environment. Together, their metaphysical perspectives provide a foundation for moving beyond the limitations of the self and fostering an ethical framework that perceives "the Other" in an infinite light. Policies, planning, management, and actions that reduce "the Other" to mere economic considerations inevitably lead to the marginalization of certain groups, such as rural or disadvantaged communities. This undermines efforts to achieve distributive justice, including providing essential medicines and healthcare services for all. Consequently, such an approach erodes public health ethics and reduces "public health" to "healthcare for those who can afford it." In our tradition, "the Other" is regarded as "God's family," irrespective of race, religion, social status, or other distinctions. A hadith states: "All human beings are the family (dependents and household) of God. Therefore, the most beloved person to God is the one who is beneficial and helpful to God's family and brings joy to the members of this household." This teaching underscores the need for healthcare providers, institutions, and policymakers to embrace the universal kinship of humanity. Without cultivating a mindset that transcends the self and embraces the infinite, public health remains incomplete. Without this shift, the sun of wellness will not shine equally on all, and hope will give way to despair. In this context, the "I" of the physician, the "I" of the healthcare worker, the "I" of the healthcare institution, the "I" of policy, and the "I" of processes and procedures risk devaluing, suppressing, or erasing "the Other" through reductionist thinking. This, in turn, leads to the erosion of the moral foundation of public health.

The Necessity of Social Solidarity and Sustainability Principles in Health System Programs
Mehran Seif-Farshad,
Volume 17, Issue 0 (12-2024)
Abstract
Health care services, in addition to being recognized as fundamental rights in various global human rights declarations, play a crucial role in advancing the development of human societies. The four principles of biomedical ethics introduced by Beauchamp and Childress—autonomy, non-maleficence, beneficence, and justice—are pivotal for ethical analysis and decision-making. However, certain other dimensions, which may not be explicitly addressed within these principles, are essential for policymaking at both macro and micro levels in health care. Two such important principles are social solidarity and sustainability, both of which hold a prominent position in health systems planning. The principle of social solidarity refers to the ways in which unity, cohesion, and collaboration are fostered within a community. A socially cohesive society embraces cultural diversity, respects human rights and the rule of law, and demonstrates a shared commitment to social order and collective responsibility. Social solidarity can significantly reduce health risks by creating a strong societal framework where cooperative efforts foster conditions for well-being, minimizing disability and disease. On the other hand, a health care system is fundamentally responsible for establishing and maintaining a sustainable and high-quality care environment. Sustainability in health services is achieved when ethical obligations—such as maximizing possible benefits, balancing risks against benefits, ensuring fairness (including for future generations), and respecting public rights—are prioritized. Continuity of health care ensures better coordination and improved delivery of services. Disruptions in health policies or intermittent provision of health services can severely undermine public trust. A conceptual understanding of sustainability and continuity in public health ethics is crucial, as these principles ensure that health policies, programs, and services enable access to the highest attainable standard of health, free from economic, social, or political instability. However, sustainability should not imply stagnation; services must remain responsive to the evolving needs of populations and societies. Ignoring these two principles in health policymaking and program design can seriously erode public trust and ultimately harm individual and Health system planning, should be changed to Health care programs.

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