Belkin, G.: 2014, Death Before Dying: History, Medicine, and Brain Death. USA: Oxford University Press, 288 pages, ISBN-13: 978-0199898176, price: 57 USD. Ferber, S.: 2013, Bioethics in Historical Perspective: Medicine and Social Morality. UK: Palgrave Macmillan, 248 pages, ISBN-13: 978-1403987242, price: 27 USD. Wilson, D.: 2014, The Making of British Bioethics. Manchester, UK. Manchester University Press, 288 pages, ISBN-13: 978-0719096198, price: 50 USD. As Powers (2005, p. 306) points out, what bioethics might be, and the methods with which it is pursued, remain relatively undefined and highly diverse. We might also think similarly about ‘ethics’; what it might be and how it ought to be done is subject to a wide degree of interpretation. Certainly, there are a number of (related) dominant approaches—formal ethics, philosophical, practical or applied ethics—there are also a number of other, relatively mainstream, approaches common to the field of bioethics— casuistry, principlism, reflective equilibrium—and a number of ‘alternative’ or otherwise non-mainstream approaches, some of which are entangled or closely related to particular bioethical issues—feminist ethics, disability ethics, and various forms of theological analysis. For example, we might note that ethics is not simply a disciplined academic activity but something pursued in a wide range of everyday, professional and policy-making contexts. Indeed one might consider morality—or a moral order—to be a necessary part of human societies. If so, then the fact that some concerns are currently addressed as bioethical is a contingent facet of the contemporary moral order. Bioethics is not, then, constituted by normative disciplines (law and philosophical/theological ethics) alone. It is not, simply, the ethical or ethico-legal analysis of the life sciences, bio-technologies and medical practice. If bioethics is to be properly understood then it must be seen as part of the moral order and studied as such. The field must therefore include historical, sociological and anthropological forms of analysis. However, a difficulty remains. What, we might ask, is distinctive about bioethics? How do we know that we are studying it, and not something else? It is difficult to think that what is specific to the advent of bioethics is anything other than the emergence of applied ethics, first as a mode of philosophical thought (Collin 2000) and, subsequently, as something that has become more widespread phenomena. Nevertheless, as Wilson (2012, p. 218) cautions, we should not equate bioethics with applied ethics; even if they are strongly associated, bioethics is much more beside. Of course, historical epistemology is such that committing to any definition of ‘Bioethics’ prior to the analysis is out of the question, as is the idea that a definition of bioethics is the aim or result of such enquiries. Yet the conduct of historical enquiry is such that some initial characterisation is unavoidable and the substantive analysis will provide further detail. This review essay sets out to engage with this aspect of the books being considered. Aiming ‘‘to provide insight into both the history of bioethics as a social practice, and into the wider history of medicine in its social context’’ (2013, p. 2) Ferber views bioethics as something that straddles medical culture and its socio-political environments. Somewhat amorphously it is considered to be ‘‘the socially interpretative dimension of medicine’’ and to encompass ‘‘a wide range of social conversations’’ (Ferber 2013, p. 3). Whilst Ferber suggests the term bioethics was coined to ‘‘denote a form of applied N. Emmerich (&) School of Politics, International Studies and Philosophy, Queen’s University Belfast, Belfast, UK e-mail: n.emmerich@qub.ac.uk