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Journal articles on the topic 'Bioethics and Medical Ethics'
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1
Sedney, Cara L., and Mark Bernstein. "Wilder Penfield - Bioethicist." Canadian Journal of Neurological Sciences / Journal Canadien des Sciences Neurologiques 41, no. 2 (March 2014): 177–81. http://dx.doi.org/10.1017/s0317167100016541.
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Bioethics is a new discipline which developed as modern medical and scientific breakthroughs surpassed the ability of traditional medical ethics to contend with unique ethical dilemmas. It evolved into an interdisciplinary discourse regarding the ethical and societal implications of medicine and the biomedical sciences. Wilder Penfield (1891–1976), celebrated neurosurgeon and neuroscientist, is rarely thought of as a “bioethicist,” and his mention in texts on the history of bioethics is little more than a footnote. However, he appears to have contributed to the field of bioethics in a number of ways: through his solutions to the ethical problems posed by the unique form of surgery he developed; through his recognition of the limitations of traditional medical ethics; through his involvement of the public and other disciplines in ethical discussions; and through the impact that his work still has today in the area of bioethics termed “neuroethics.”
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Sedova, N. N. "ETHICS IN MEDICAL EDUCATION (оn the 85th anniversary of the Volgograd State Medical University)." Bioethics 25, no. 1 (May 8, 2020): 3–4. http://dx.doi.org/10.19163/2070-1586-2020-1(25)-3-4.
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The article traces the forty-year history of the establishment of the Bioethics training course at the Volgograd State Medical University, which turns 85 this year. It is told about those who played a major role in the development of bioethics as a training course, what difficulties and successes were along this path. The logic of the institutionalization of bioethics through the creation of ethical examination procedures is traced. Actual problems of bioethics, as well as ongoing bioethical activities are not covered and are not called, since the materials of the anniversary issue of the journal are devoted to them.
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José Ma Barrio, Maestre. "Medical bioethics vs. Medical ethics*." Insights in Biology and Medicine 2, no. 1 (September 21, 2018): 052–57. http://dx.doi.org/10.29328/journal.ibm.1001013.
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Leventi, Nikoleta, Alexandrina Vodenitcharova, Kristina Popova, Kremena Ivanova, Svetlin Georgiev, and Antoniya Yanakieva. "STUDENTS’ VIEWS ON THE ROLE OF ETHICS EDUCATION FOR THEIR FUTURE MEDICAL PRACTICE." Proceedings of CBU in Medicine and Pharmacy 2 (October 24, 2021): 87–91. http://dx.doi.org/10.12955/pmp.v2.178.
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INTRODUCTION: Worldwide, in different ways, ethical dilemmas arise in medicine and life sciences. It is critical for medical professionals to respond with confidence when ethical challenges are addressed in their clinical practice. Medical ethics and bioethics education is recognized as an essential course of the medical curriculum. The course aims to provide students with knowledge and competencies on dealing with moral problems.
OBJECTIVES: In this article, we aim to explore students’ views about the importance and role of medical ethics education for their future practice. Their suggestions on specific medical ethics and bioethics topics were also considered, as well as previous knowledge on ethics before they enrolled in university.
METHODS: A paper questionnaire was developed and distributed among first-year foreign medical students from the Faculty of Medicine in the Medical University-Sofia in Bulgaria. All students participated in the study anonymously and voluntarily. The study was conducted during January and February 2020.
RESULTS: Completed questionnaires were received from 366 medical students. Data collected demonstrates that only 19% of the students were taught ethics before enrolling in university and covered topics on philosophy and ethics, civil and human rights. The majority (92%) of the responders believe that the study of medical ethics and bioethics helps medical professionals to improve their skills in identifying ethical problems in their everyday practice. Interesting were the suggestions for topics in medical ethics and bioethics that needed further study during lectures and seminars and included principles of medical ethics and bioethics, ethical behavior in medicine and health care, ethical dimensions of new technologies in health care, ethical dimensions of clinical decisions and patients’ quality of life, ethics and health management.
CONCLUSIONS: Medical ethics education is significant for future physicians, helping them to improve their skills in identifying ethical issues, and base their decisions on fundamental ethical principals in their everyday practice. Attention should be given to topics related to principles of medical ethics, models of patient-physician relationships, new technologies in health care, ethics and health policy.
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Vodenitcharova, Alexandrina, Nikoleta Leventi, and Kristina Popova. "STUDENTS ATTITUDE TOWARDS MEDICAL ETHICS EDUCATION." CBU International Conference Proceedings 7 (September 30, 2019): 853–57. http://dx.doi.org/10.12955/cbup.v7.1466.
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Medical ethics (ME) and bioethics education are integrated in many medical schools, as a discipline, which aims to help future doctors to recognize ethical issues in healthcare and develop ethical decision-making skills. The main purpose of this paper was to explore students’ attitude towards medical ethics and bioethics, as a course of their education curriculum in the Medical University of Sofia in Bulgaria. The goal was to find out students expectations for the contribution of the acquired knowledge to reflect upon the ethical dimensions and human rights considerations of medicine, healthcare and science after the end of their ME course. A paper questionnaire was distributed to medical students with a letter indicating the purpose of the study. All the students were anonymous and voluntarily participated in the survey. Completed questionnaires were received from 344 medical students. According to the results, the majority (94%) of the participants are familiar with the principles of medical ethics and bioethics and supports (86%) the necessity of studying Medical ethics. Most of the students (87%) think that medical ethics education will help them in their future work and believe (86%) that this course will improve their professionalism, while their opinion (70%) is that medical ethics will lead to effectively co-working with other medical professionals.
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Grace, Aaron J., and Heather A. Kirkpatrick. "Teaching ethics that honor the patient’s and the provider’s voice: The role of clinical integrity." International Journal of Psychiatry in Medicine 53, no. 5-6 (August 4, 2018): 445–54. http://dx.doi.org/10.1177/0091217418791445.
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Medical ethics training is as variable as it is widespread. Previous research has indicated that medical learners find systematic approaches to ethical dilemmas to be helpful. This article describes a bioethics educational module. It includes an overview of common bioethical principles and presents a tool for organizing health-care providers’ thinking and discussions about challenging ethical dilemmas. We discuss an area of bioethics that is often neglected, clinical integrity, and the role that a health-care provider’s clinical integrity plays in ethical decision-making. We provide several hypothetical ethical vignettes for practice and discussion using the clinical integrity tool. The article also describes how this module has been implemented in one medical education setting and provides suggestions for educators.
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Chong, Siow Ann, Mythily Subramaniam, and Alastair V. Campbell. "Time for Training in Psychiatric Ethics." Annals of the Academy of Medicine, Singapore 42, no. 10 (October 15, 2013): 538–40. http://dx.doi.org/10.47102/annals-acadmedsg.v42n10p538.
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Psychiatry is often fraught with uncertainties and complex situations which give rise to particular ethical issues. However, there is still a dearth in formal training in psychiatric ethics. In this perspective by a clinician, researcher and bioethicist, a case is made for a special status in medical ethics and the need for the incorporation of a structured educational programme in psychiatric ethics during residency training. This educational process should also include the acquiring of certain virtues and competencies. Key words: Bioethics, Medical education, Psychiatry, Residency, Virtues
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CARTER, MICHELE A., and CRAIG M. KLUGMAN. "Cultural Engagement in Clinical Ethics: A Model for Ethics Consultation." Cambridge Quarterly of Healthcare Ethics 10, no. 1 (January 2001): 16–33. http://dx.doi.org/10.1017/s0963180101001049.
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In the rapidly evolving healthcare environment, perhaps no role is in greater flux and redefinition than that of the clinical bioethicist. The discussion of ethics consultation in the bioethics literature has moved from an ambiguous concern regarding its proper place in the clinical milieu to the more provocative question of which methods and theories should best characterize the intellectual and practical work it claims to do. The American Society for Bioethics and Humanities addressed these concerns in its 1998 report, Core Competencies for Health Care Ethics Consultation. The report tries to answer the question as to what disciplinary training, background experience, and levels of knowledge in ethics the clinical ethics consultant should have, and what specific skills and character traits the clinical ethics consultant should cultivate. In addition to acquiring knowledge of common bioethical issues, theoretical concepts in ethical theory and moral reasoning, and health-related law and policy, the report also recommends that ethics consultants demonstrate knowledge of the health beliefs and perspectives of patients and healthcare providers. In our opinion, this recommendation underscores a crucial aspect of the practice of ethics consultation in the increasingly multicultural settings of healthcare institutions. Clearly, the dynamic of American life and culture is permeated with diversity and variety as new groups suffuse their own beliefs and faith perspectives into the health sector. New immigrant groups force society to question traditional healthcare practices and to accommodate changing medical needs.
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Manoharan, Aravind, Madhusudan M. Iyengar, A. Y. Nirupama, and Nithya Kankanal. "Knowledge and attitude of medical students towards bioethics- A cross sectional study from a medical college in northern Tamil Nadu." Indian Journal of Community Health 33, no. 3 (September 30, 2021): 534–38. http://dx.doi.org/10.47203/ijch.2021.v33i03.024.
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Studies have shown that a significant proportion of healthcare professionals were unaware of the universally recognized bioethical principles. The study was conducted to assess the knowledge and attitude towards bioethics among undergraduate medical students of a Medical College and also to find out the association of knowledge and attitude towards bioethics with other factors. This was a Cross Sectional study conducted at a medical college of Chengalpattu district between April to September of 2019. Study participants included medical undergraduate students from second academic year to fourth academic year of the medical college who had clinical exposure. Data was collected from a total of 224 subjects using a pretested, self-administered questionnaire. 89.3% of the respondents had poor knowledge about medical ethics. The prevalence of good+excellent knowledge about bioethics was highest among 17-19 years age group (95.8%) and least among >22 (60%) years age group, highest among those with <12 months of clinical exposure (100%) and least among those with 25-36 months of exposure (57.8%) and both these associations were found to be statistically significant by Chi square test. (P= 0.048 and <0.001 respectively). Majority of the subjects (>58%) had a favourable attitude towards the correct ethical practices with respect to most of the issues (11/15). However, majority of them (>53.1%) also had a favorable attitude towards certain issues (4/15) which are debatable. The most preferred sources for learning about medical ethics were seminars (81.7%), clinical discussions (78.1%) and lectures (57.1%). Majority of the subjects had poor knowledge about bioethics. The knowledge was better among students of earlier years of course compared to those in the later part. Majority of the subjects had a favorable attitude towards the correct ethical practices in most of the cases. The most preferred sources for learning about medical ethics were seminars, clinical discussions and lectures
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Lasker, Shamima Parvin. "Should nursing ethics be distinguished from medical ethics?" Bangladesh Journal of Bioethics 2, no. 3 (April 2, 2012): 2. http://dx.doi.org/10.3329/bioethics.v2i3.10256.
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Oliveira, Alexandre Faraco de, and Evelise Faraco de Oliveira. "Medical ethics and bioethics among medical students." Revista Bioética 30, no. 3 (September 2022): 628–35. http://dx.doi.org/10.1590/1983-80422022303556en.
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Abstract Knowledge of medical ethics and bioethics are fundamental for the correct performance of the medical professional. This study sought to understand and evaluate discussions about medical ethics and bioethics among students of a medical course via the application of a questionnaire. Most (89%) students consider the theme extremely important. For only 9.2% the approach to the theme was great, for 34.5% it was good, 34.5% considered it regular and 21.8% bad. They claim that the subject is best approached in practical activities or in discussions in small groups. This study concludes that the theme of medical ethics and bioethics was considered of high importance by almost all participants, and it is necessary to identify the parameters considered appropriate and to specify how the theme is understood by students to have an adequate approach in medical education.
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Curca, George Cristian, Ruxadra Ioana Țurlea, and Larisa Udriștioiu. "A Research of Medical Ethics and Bioethics Topics and Keywords in Major Databases in Two Period Time: 1918-1919 Spanish Flu Pandemic and 2020 Novel Coronavirus Pandemic – Main Values and Social Needs." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 56. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.30.
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"The World Health Organization (WHO) on March 11, 2020, has declared the novel coronavirus (COVID-19) outbreak a global pandemic. But in the last 130 years mankind overpassed 5 major pandemic times. We noticed that bioethics has been born at the twilight of the Tuskagee experiment in 1972-1979 the period, needed for the federal research and Belmont report issue. Therefore, Spanish flu pandemic did not benefit from bioethics insights but medical ethics and Hippocrates Oath however influenced doctor’s professional ethics. We compare 1918-1919 topics of medical ethics for Spanish flu with 2020 for Coronavirus. We found out that PubMed (nih.gov) recognize some 8 issues for “medical ethics” and “Spanish flu” v. 792 for “medical ethics” and “coronavirus”, this is 100 times more. Most frequent key words are researched. Also, there are researched major moral values and bioethical principles that are at stack in pandemic time in order to improve our reactivity and adaptability to such global health problems. The question is that in Spanish flu pandemic when bioethics was not yet an important approach for diversity of values as it is now in 2020 coronavirus pandemic, society and medical system during the First World War was less prepared for ethical solutions of treatment and prevention of a pandemics disease than today. Responsibility, equity and justice must prevail for the treatment and for prevention. Ethics of scarce resources allocation brings the most complicate questions and require for a holistic approach and equity. "
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Vásquez Abanto, J. E., A. E. Vásquez Abanto, and S. B. Arellano Vásquez. "Modern medical research ethics - bioethics." Rossiiskii Gumanitarnyi Zhurnal 4, no. 4 (2015): 292. http://dx.doi.org/10.15643/libartrus-2015.4.5.
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Sass, Hans-Martin. "Protestant Traditions of Bioethics Bases (Translation from German by Ganna Hubenko)." Filosofiya osvity. Philosophy of Education 19, no. 2 (December 23, 2016): 221–30. http://dx.doi.org/10.31874/2309-1606-2016-19-2-221-230.
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The term and concept of bioethics (Bio-Ethik) originally were developed by Fritz Jahr, a Protestant Pastor in Halle an der Saale in 1927, long before in the 1970ties bioethics in the modern sense was recreated in the US and since has spread globally. Jahr’s bioethical imperative, influenced by Christian and humanist traditions from Assisi to Schopenhauer and by Buddhist philosophy holds its own position against Kant’s anthropological imperative and against dogmatic Buddhist reasoning: ‘Respect each living being as an end in itself and treat it, if possible, as such’. Jahr interprets the 5th Commandment ‘Thou shalt not kill’ offensively and liberally as ‘common morality’ which includes the obligation of caring for one’s own health, public health and health education within the wider framework of a universal bioethical Sittengesetz. Pastor Fritz Jahr, who had no immediate influence during his times, built a strong first Protestant foundation for contemporary theological and ethical concepts in medical ethics, bioethics, and environmental ethics.
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GROSS, MICHAEL L. "Teaching Military Medical Ethics: Another Look at Dual Loyalty and Triage." Cambridge Quarterly of Healthcare Ethics 19, no. 4 (August 18, 2010): 458–64. http://dx.doi.org/10.1017/s0963180110000344.
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Military medical ethics is garnering growing attention today among medical personal in the American and other armies. Short courses or workshops in “battlefield ethics” for military physicians, nurses, medics, social workers, and psychologists address the nature of patient rights in the military, care for detainees, enemy soldiers and local civilians, problems posed by limited resources, ethical questions arising in humanitarian missions, as well as end-of-life issues, ethics consultations, care for veterans, advance directives, and assisted suicide. Although many of these issues are the core subjects of any bioethics curriculum, military medical ethics presents unique challenges to bioethics educators.
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BAKER, ROBERT. "Bioethics and Human Rights: A Historical Perspective." Cambridge Quarterly of Healthcare Ethics 10, no. 3 (June 29, 2001): 241–52. http://dx.doi.org/10.1017/s0963180101003048.
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Bioethics and human rights were conceived in the aftermath of the Holocaust, when moral outrage reenergized the outmoded concepts of “medical ethics” and “natural rights,” renaming them “bioethics,” and “human rights” to give them new purpose. Originally, the principles of bioethics were a means for protecting human rights, but through a historical accident, bioethical principles came to be considered as fundamental. In this paper I reflect on the parallel development and accidental divorce of bioethics and human rights to urge their reconciliation.
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Aleksandrova-Yankulovska, Silviya. "An innovative approach to teaching bioethics in management of healthcare." Nursing Ethics 23, no. 2 (December 29, 2014): 167–75. http://dx.doi.org/10.1177/0969733014558967.
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Background: Bioethical courses were introduced in the curricula in medical universities in Bulgaria in 1990s. In the beginning, the courses were mainly theoretical, and systematic case analyses and discussions of movies were introduced later on. The benefits of using films to teach ethics have been previously analyzed in the literature; however, to our knowledge such studies in Bulgaria are yet lacking. Objective: The aim of this study was to survey the opinions of students and analyze the results from the application of movies in bioethics teaching in a medical university in the north of Bulgaria. Methodology: A survey was carried out among 92 students in the management of healthcare. Two movies were used, and separate protocols for film discussion were developed. Ethical considerations: The study was conducted anonymously and with students’ free informed consent. Results and discussion: The students distinguished in total 21 different dilemmas and concepts in the first movie. The ethical dilemmas were classified into five groups: general ethical issues, deontological issues, special ethical issues, principles of bioethics, and theories of ethics. The second movie focused students’ attention on the issues of death and dying. In total, 18 elements of palliative care were described by the students. The range of different categories was a positive indicator of an increased ethical sensitivity. The students evaluated the movies’ discussions as a generally positive educational approach. They perceived the experience as contributing to their better understanding of bioethical issues. Conclusion: The innovative approach was well accepted by the students. The introduction of movies in the courses of bioethics had the potential to provide vivid illustrations of bioethical issues and to contribute to the exploration of specific theses and arguments. The presentation and discussion should be preceded by accumulation of theoretical knowledge. The future of effective bioethics education lays in the interactive involvement of students.
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Henning, Alyssa. "From Medical Halakha to Jewish Bioethics." Journal of Jewish Ethics 7, no. 1-2 (December 1, 2021): 106–17. http://dx.doi.org/10.5325/jjewiethi.7.1-2.0106.
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ABSTRACT Scholars of applied Jewish ethics often describe the 1959 publication of Jewish Medical Ethics, by Rabbi Immanuel Jakobovits, as the birth of Jewish bioethics. The decades following its publication saw prolific scholarship, predominantly by Orthodox rabbis, that examined questions about medical practice and technology through the lens of halakha, or Jewish law. This article offers an alternative genealogy of Jewish bioethics, proposing that the field actually emerged around the 1990s, when academic ethics scholars began offering critiques of the earlier scholarship, which is better understood as medical halakha. This article outlines key features of medical halakha as compared with Jewish bioethics, clarifies differences between the two, and argues that drawing a distinction between these two genres will enable greater diversity and creativity in Jewish bioethics discourse. The article closes by discussing ways to incorporate Jewish philosophy into Jewish bioethics under this new framework.
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Beever, Jonathan, and Peter J. Whitehouse. "The Ecosystem of Bioethics." JAHR 8, no. 2 (2017): 227–43. http://dx.doi.org/10.21860/j.8.2.5.
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Understanding bioethical inquiry as ecosystem aligns that thinking about health conceptually close to public health ethics. Despite having roots in decades-long, culturally-diverse, and disciplinarily-broad concerns about the relationships of human beings to environment as manifest in the work of Fritz Jahr and Van Rensselaer Potter, medical “mainstream” bioethics has maintained a relatively narrow focus on individual health. The practical instantiations of bioethics are inconsistent both with the term’s own historical international contexts and the ecosystemic nature of health, a concept of systems that includes both cultural and biological interactions. Following a growing number of international calls for such change in bioethics, this paper argues that a reinvigoration of bioethics demands transdisciplinary intersections of ecology, value, and health – as a bridge connecting across to the identified projects of public health ethics.
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Sass, Hans-Martin, and Hanna Hubenko. "Interview with professor of philosophy Hans-Martin Sass. November 15-18, 2020." Filosofiya osvity. Philosophy of Education 26, no. 2 (June 25, 2021): 188–93. http://dx.doi.org/10.31874/2309-1606-2020-26-2-13.
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Hans-Martin Sass, Honorary Professor of Philosophy (Ruhr University, Bochum, Germany). Founder and board member of the Centre for Medical Ethics (CME), Bochum, Germany. Honorary Senior Research Fellow at Kennedy Institute of Ethics at Georgetown University, Washington, DC. Honorary Professor of the Bioethics Research Centre, Beijing. He has written more than 60 books and pamphlets, more than 250 articles in professional journals. Editor of the Ethik in der Praxis/ Practical ethics, Muenster: Lit. Founder and co-editor of the brochures “Medizinethische Materialien”, Bochum: ZME. He has lectured in Argentina, Austria, Belgium, Bulgaria, Brazil, Canada, Croatia, the Chech Republic, India, Iran, Israel, Italy, Japan, France, the Netherlands, the Philippines, Poland, Portugal, Russia, Spain, Switzerland and Taiwan. The interview devoted to exposition of the concept of bioethics in America and Germany, as well as the professor`s attitude to the idea of the integrative concept of bioethics. The concept of integrative bioethics has been developed in different countries, a component of this concept is the idea of the need for discussion on bioethics in various sectors of society (not only medical). Equally important in this concept are the definitions of bioethics and the bioethical imperative proposed by Fritz Jahr in 1926. The scientist`s article, which was discovered in 1997, contains a new format of bioethical ideas, as well as a valuable opportunity to enhance understanding the term of bioethics as an integrative science. Interview has been conducted by Hanna Hubenko as a part of the joint international course «Integrative Bioethics». At the meeting it was discussed the experience of cooperation and plans for the future. Cooperation and feedback between scientists remains an unconditional prerogative, also in a pandemic situation (to be continued).
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Frith, Lucy, Carwyn Hooper, Silvia Camporesi, Thomas Douglas, Anna Smajdor, Emma Nottingham, Zoe Fritz, Merryn Ekberg, and Richard Huxtable. "Institute of Medical Ethics Guidelines for confirmation of appointment, promotion and recognition of UK bioethics and medical ethics researchers." Journal of Medical Ethics 44, no. 5 (March 23, 2018): 289–91. http://dx.doi.org/10.1136/medethics-2018-104816.
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This document is designed to give guidance on assessing researchers in bioethics/medical ethics. It is intended to assist members of selection, confirmation and promotion committees, who are required to assess those conducting bioethics research when they are not from a similar disciplinary background. It does not attempt to give guidance on the quality of bioethics research, as this is a matter for peer assessment. Rather it aims to give an indication of the type, scope and amount of research that is the expected in this field. It does not cover the assessment of other activities such as teaching, policy work, clinical ethics consultation and so on, but these will be mentioned for additional context. Although it mentions the UK’s Research Excellence Framework (REF), it is not intended to be a detailed analysis of the place of bioethics in the REF.
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Guinan, Patrick. "Medical Ethics versus Bioethics (a.k.a. Principlism)." National Catholic Bioethics Quarterly 6, no. 4 (2006): 651–59. http://dx.doi.org/10.5840/ncbq2006644.
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IMAI, Michio. "Medical Ethics and Community-Beyond Bioethics-." JOURNAL OF THE JAPANESE ASSOCIATION OF RURAL MEDICINE 51, no. 6 (2003): 902–6. http://dx.doi.org/10.2185/jjrm.51.902.
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Sass, Hans-Martin. "Protestant traditions of the Backgrounds of Bioethics. Part 2." Filosofiya osvity. Philosophy of Education 22, no. 1 (June 12, 2018): 199–210. http://dx.doi.org/10.31874/2309-1606-2018-22-1-199-210.
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Term and concept of bioethics (Bio-Ethik) originally were developed by Fritz Jahr, a Protestant Pastor in Halle an der Saale in 1927, long before the period, when bioethics in the modern sense was recreated in the US in 1970s and since that time has spread globally. Jahr’s bioethical imperative, influenced by Christian and humanist traditions from Assisi to Schopenhauer and by Buddhist philosophy holds its own position against Kant’s anthropological imperative and against dogmatic Buddhist reasoning: ‘Respect each living being as an end in itself and treat it, if possible, as such’. Jahr interprets the 5th Commandment ‘Thou shall not kill’ offensively and liberally as ‘common morality’ which includes the obligation of caring for one’s own health, public health and health education within the wider framework of a universal bioethical Sittengesetz.
In the article-translation the actual contemporary thoughts about the bioethical imperative, which serves not only the object of interdisciplinary study, but also the practical approach to acquiring responsibility and environmental image of thinking, are found. Didactic considerations of Yahr go beyond the paternalistic upbringing, they point to the content and methodological purpose of teaching ethics to ethical discourse. According to Yahr, ethics does not regulate philosophical, theological or political knowledge, does not act as a dictatorship of a way of behavior. Ethics is the conduct of discussions, the culture of discussion and communication. Following the philosophy of Yahr, Professor Hans-Martin Zass formulated the geo-ethical imperative: "Respect the Mother Earth and all natural life as it is, for which the responsible person is an end in itself, and get around as much as possible in this way!". In respect for all living things, there is a relationship between man and animals, plants, nature, including the health systems, educational-informational and research organizations. Pastor Fritz Jahr, who had no immediate influence during his times, built a strong first Protestant foundation for contemporary theological and ethical concepts in medical ethics, bioethics, and environmental ethics.
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Sanchez, Thays Helena Barbosa, and Ipojucan Calixto Fraiz. "Medical ethics in medical training." Revista Bioética 30, no. 2 (June 2022): 284–99. http://dx.doi.org/10.1590/1983-80422022302525en.
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Abstract The new Medical Code of Ethics entered into force in 2019, with the Resolution CFM 2.217/2018. This article focusses on the directives of this document, seeking to identify if they reflect changes in the Society and how the ethical concepts taught during training impact the professional practice. Of qualitative character of primary and secondary data, the sample comprised 15 semi-structured interviews selected with by snowball sampling. The participants are doctors of the residency program of the Complex of the Clinical Hospital of the Federal University of Paraná. We understood that the precepts of the code adhere to human rights and to bioethics. Furthermore, the ethics taught during training was insufficient for the professionals. We concluded that, for having force of law and being based on moral principles, the Medical Code of Ethics fosters the normalization of the medical action; however, a medical conduct based on the ethical directives requires a professional update.
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Anne Berglund, Catherine. "Bioethics:A balancing of concerns in context." Australian Health Review 20, no. 1 (1997): 43. http://dx.doi.org/10.1071/ah970043.
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Ethics is a philosophical approach which is increasingly being used to identifyacceptable behaviour in a health context. Bioethics has emerged as a term for ethicsin health and medical contexts. Bioethics is about the application of reasoning to ahealth context. It relies on the people in each context to reflect on ethics concerns, andto make acceptable decisions on how to behave. This paper canvasses current concernsin bioethics, and demonstrates the essential features of context, and players in thecontext, in ethical discussion.
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Weru, John. "Bioethics Training: Report on the Experience of a Medical Bioethics’ Scholar in a Tertiary Referral Hospital in a Lowand Middle-Income Country." Palliative Medicine and Hospice Care – Open Journal 8, no. 1 (April 30, 2022): 15–19. http://dx.doi.org/10.17140/pmhcoj-8-146.
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Skills in biomedical ethics are limited in the African health care systems. This significantly affects the bioethics discourse in the medical practice. The main reason for the paucity in knowledge and skills in bioethics is minimal or no training at all imparted to healthcare professionals. Where there is training, it is not well-structured like other courses in the training institutions. This report summarizes the status of bioethics training and outlines the implementation, processes, outcome and future outlook of a bioethics teaching project for masters in medicine residents (students) in a tertiary referral hospital in Africa. This project was part of postgraduate studies in biomedical ethics by a practicing physician. It entailed teaching bioethics to first year master’s in medicine residents (students). The teachings occurred in the author’s affiliated institution monthly for six-months. The topics covered were: general introduction to bioethics, ethical issues at end-of-life (EoL), informed consent, basics of research ethics, plagiarism and doctor-pharma interaction. These topics were selected due to their relevance to the residents in their practice and because they needed to undertake research studies to graduate from the masters training program. In addition, these basic bioethics training provided the residents with the foundation to develop knowledge geared towards improving skills in analyzing diverse areas in the contemporary bioethics’ environment such as end-of-life care (EoLC), human research ethics, doctor-pharmaceutical relationships while looking at them within the context of political, cultural, socio-economic, and environmental determinants.
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Petrashko, L. P., and O. V. Martyniuk. "Ethical compass for medical solutions in the COVID-19 pandemic." Ukrainian Society 77, no. 2 (July 15, 2021): 9–25. http://dx.doi.org/10.15407/socium2021.02.009.
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The article actualizes and structures significant problems of the medical sphere that arise in the context of the COVID-19 pandemic, in terms of the relations vectors: global world – state – person, state – clinic – society, clinic – doctor (medical staff), clinic – patient, doctor (medical staff) – the patient. The authors presented the evolutionary context of the norming process of medical resources and emphasized the hierarchical scheme of the regulation process of scarce resources norming in the health care system under the pandemic crisis conditions. The paper substantiates approaches to making medical decisions on “sorting” and applying a number of its forms depending on various regional, national, religious, and local models of the ethical values system formation. Emphasis is placed on American and European models of bioethics. The authors consider the utilitarian approach to preparing medical solutions of “clinical sorting” to level ethical catastrophes in a pandemic based on Catholic ethics. The issues of regulated norming of scarce medical resources and the “clinical triage” of patients during the COVID-19 pandemic in Ukraine have been investigated. The main bioethical dilemma of the COVID-19 pandemic is outlined. The authors actualize criteria and models of ethical medical solutions for equitable allocation of scarce medical resources in the context of the COVID-19 pandemic. These criteria and models are defined in the Ethical Guidelines for Responding to COVID-19 of the Bioethics Committee at the Council of Europe, the US Department of Health and Human Services; in normative documents in the field of ethics of medical decisions during the COVID-19 pandemic of the National Medical Associations, chambers, centres of bioethics of Italy, Hungary, USA, Great Britain; in the guidelines of national, religious and local institutions for the preparation of medical decisions for the levelling ethical catastrophes during the pandemic and the studies of international bioethics experts. The paper identified the need to formalize the fair distribution of scarce resources during the COVID-19 pandemic in Ukraine. The authors suggested recommendations for the implementation of ethical values and priorities for their application in critical conditions of shortage of medical resources and personnel in the COVID-19 pandemic in the health care system of Ukraine.
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Traner, Christopher, Dorothy Tolchin, and Benjamin Tolchin. "Medical Ethics Education for Neurology Residents: Where Do We Go from Here?" Seminars in Neurology 38, no. 05 (October 2018): 497–504. http://dx.doi.org/10.1055/s-0038-1667381.
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AbstractNeurologists regularly confront complex clinical scenarios that require the application of ethical principles to achieve a respectful and fair resolution. In this article, we describe the types of ethically precarious scenarios neurologists encounter, the current status of standards for ethics and communication training for neurology residents, and the present practice of ethics training in neurology residency programs. We make recommendations for optimizing bioethics training for neurology residents and suggest methods for assessing the efficacy of these training initiatives. We emphasize the current need for strengthening the practical bioethics skills of neurologists.
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PIRUMYAN, Tatevik, and Susanna DAVTYAN. "Tolerance as a Constructive Mechanism of Dialogue in the Field of Healthcare." wisdom 2, no. 7 (December 9, 2016): 44. http://dx.doi.org/10.24234/wisdom.v2i7.136.
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Modern bioethical issues (doctor-patient relationship) should be based on a tolerant attitude towards patient. Tolerance is an important value in Ethics, medical Ethics and Bioethics. As a moral norm, tolerance is a virtue. It is a rational human response, social value, which ensures the rights, freedom and security of human beings. Tolerance is a social ideal originating in society.
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PIRUMYAN, Tatevik, and Susanna DAVTYAN. "Tolerance as a Constructive Mechanism of Dialogue in the Field of Healthcare." WISDOM 7, no. 2 (December 9, 2016): 44–48. http://dx.doi.org/10.24234/wisdom.v7i2.136.
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Modern bioethical issues (doctor-patient relationship) should be based on a tolerant attitude towards patient. Tolerance is an important value in Ethics, medical Ethics and Bioethics. As a moral norm, tolerance is a virtue. It is a rational human response, social value, which ensures the rights, freedom and security of human beings. Tolerance is a social ideal originating in society.
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Leonova, Olga M., and Alexander N. Salnikov. "Historical aspects and organizational issues of deontology in dental institutions." Medicine and Physical Education: Science and Practice, no. 9 (2021): 39–44. http://dx.doi.org/10.20310/2658-7688-2021-3-1(9)-39-44.
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A large number of works are devoted to the problem of medical ethics and deontology. They mainly consider the relationship between a medical worker and a patient, a medical worker and society. The issue of adherence to medical deontology and ethics between doctors is not often raised in the professional literature. We considered issues of relationship of the health worker and patient, the personal qualities of the doctor and moral installations defining his behavior; relations with colleagues and rationing the vocational and ethical field of medicine in the form of a vocational and ethical code. The key principles of bioethics are the following: the principle of humanism, professionalism, the scientific nature of medical interventions, self-criticism. Modern successes in the field of science and technology, the transfer of their results to medical practice have determined the relevance of the relationship between the doctor and the patient from the point of view of law, morality and religious beliefs. This problem area is the subject of biomedical ethics, the task of which is to solve ethical problems closely related to medical practice and biomedical research. We defined modern medical ethics through correlation with the bioethical model.
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Marinčić, Mile, and Tatjana Trošt Bobić. "Bioethics in Physiotherapy and Nursing Schools’ Programs." Pannoniana 3, no. 1-2 (December 1, 2019): 84–100. http://dx.doi.org/10.2478/pannonia-2019-0006.
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Abstract The interest in ethical and bioethical topics in society is always present. However, the question arises as to how are ethical and bioethical problems of broad spectrum presented to the public, starting from issues related to health, medicine, technology, genetics, to issues about economy and politics. If ethical-bioethical issues will be addressed in different fields of social life without systematic methodological preparation, we could easily be trapped in ethics and bioethics speeches, which would be presented in a way that suits somebody at a certain point. When talking about educational institutions like College or Polytechnic with medical and health-related study programs, it would certainly be useful to make an analysis about the ethical-bioethical topics and subjects they are offering to students. Recently, there is a high interest of high school graduates in enrolling to professional study programs like Physiotherapy and Nursing. Bioethics is an obligatory subject within the framework of those study programs. However, lecturers of different profiles are chair professors of Bioethics at the aforementioned institutions, starting from physicians, through philosophers, theologians, sociologists, and lawyers. Of course, that is possible because a scientist can deal with various scientific challenges through his career, but it would certainly be important to at least equate syllabi, as well as plans and programs of Bioethics in Physiotherapy and Nursing study program. It is important to note that in Physiotherapy programs, besides subjects from the field of biomedicine, a significant part of the program is based on the science of movement and especially therapeutic exercises, which point out the need to include the field of kinesiology into the Bioethics plan and program.
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Hoffmann, Thomas Sören. "The origins and basic approaches of the emergence of a new bioethics and the program «Integrative Bioethics». Part 1." Filosofiya osvity. Philosophy of Education 22, no. 1 (June 12, 2018): 211–23. http://dx.doi.org/10.31874/2309-1606-2018-22-1-211-223.
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The article compares different models of bioethics. The dominant model considers bioethics as just a new area of applied ethics focusing in its origin mainly on questions of medical ethics like those rising from reproductive medicine. Within the framework of this concept, the formal application of ethical principles on medical practices is normally understood as a strategy for the preservation of personal autonomy of the individual. Another model linked e.g. to the names of Van Rensselaer Potter or Hans Jonas can be called a "holistic" one and refers to ethical issues discussed within the greater context of "general meditation" of life in general, nature and human life-worlds. Holistic bioethics focuses on the idea of integrity, and it also allows an internal "living" pluralism of perspectives, which corresponds to the self-differentiation of life in a plurality of life-worlds. The third model is an integrative bioethics which not only tries to combine the perspectives of autonomy on the one hand, life and nature as a whole on the other, but also shows that bioethics is founded on its own sources of normativity (e.g. in the idea of life). From these sources also rises its task of “integrating” the perspectives of different scientific disciplines on issues of life in general. The concept of "integrative bioethics" is promoted in the article because of the following characteristics: integrative bioethics considers all kinds of interaction between autonomous persons, living beings and nature in general; it is transdisciplinary and therefore based on a dialogue of all sciences in which bioethical awareness of the problem may arise; it is open also to non-scientific manifestations of individual and social consciousness and therefore in discussing live in a normative sense nevertheless stays in contact with the real life-worlds of real people. At the end of the article integrative bioethics is discussed with regard to the example of the meaning of the idea of a “natural will”.
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Hoffmann, Thomas Sören. "The origins and approaches of the emergence of a new bioethics and the program “Integrative Bioethics”. Part 2." Filosofiya osvity. Philosophy of Education 23, no. 2 (December 27, 2018): 234–44. http://dx.doi.org/10.31874/2309-1606-2018-23-2-234-244.
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The article compares different models of bioethics. The dominant model considers bioethics as just a new area of applied ethics focusing in its origin mainly on questions of medical ethics like those rising from reproductive medicine. Within the framework of this concept, the formal application of ethical principles on medical practices is normally understood as a strategy for the preservation of personal autonomy of the individual. Another model linked e.g. to the names of Van Rensselaer Potter or Hans Jonas can be called a "holistic" one and refers to ethical issues discussed within the greater context of "general meditation" of life in general, nature and human life-worlds. Holistic bioethics focuses on the idea of integrity, and it also allows an internal "living" pluralism of perspectives, which corresponds to the self-differentiation of life in a plurality of life-worlds. The third model is an integrative bioethics which not only tries to combine the perspectives of autonomy on the one hand, life and nature as a whole on the other, but also shows that bioethics is founded on its own sources of normativity (e.g. in the idea of life). From these sources also rises its task of “integrating” the perspectives of different scientific disciplines on issues of life in general. The concept of "integrative bioethics" is promoted in the article because of the following characteristics: integrative bioethics considers all kinds of interaction between autonomous persons, living beings and nature in general; it is transdisciplinary and therefore based on a dialogue of all sciences in which bioethical awareness of the problem may arise; it is open also to non-scientific manifestations of individual and social consciousness and therefore in discussing live in a normative sense nevertheless stays in contact with the real life-worlds of real people. At the end of the article integrative bioethics is discussed with regard to the example of the meaning of the idea of a “natural will”.
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Bhattacharya, Sandhya, and Jonathan E. Brockopp. "Islam and Bioethics." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 151–55. http://dx.doi.org/10.35632/ajis.v23i3.1615.
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On 27-28 March 2006, Pennsylvania State University hosted an internationalconference on “Islam and Bioethics: Concerns, Challenges, and Responses.”Cosponsored by several academic units in the College of Liberal Arts, theconference brought in historians, health care professionals, theologians, and social scientists from ten different countries. Twenty-four papers were presented,along with Maren Grainger-Monsen’s documentary about an Afghaniimmigrant seeking cancer treatment in California.After opening remarks by Susan Welch (dean, College of Liberal Arts)and Nancy Tuana (director, Rock Ethics Institute), panelists analyzed“Critical Perspectives on Islamic Medical Ethics.” Hamada Hamid’s (NewYork University Medical School) “Negotiating Autonomy and Religion inthe Clinical Setting: Case Studies of American Muslim Doctors andPatients,” showed that few doctors explore the role of religion in a patient’sdecision-making process. She suggested that they rethink this practice.Hassan Bella (College of Medicine, King Faisal University, Dammam)spoke on “Islamic Medical Ethics: What and How to Teach.” His survey, conductedin Saudi Arabia among medical practitioners, revealed that most practitionersapproved of courses on Islamic ethics but did not know if suchcourses would improve the doctor-patient relationship. Sherine Hamdy’s(Brown University) “Bodies That Belong to God: Organ Transplants andMuslim Ethics in Egypt” maintained that one cannot easily classify transplantpatients’ arguments as “religious” or “secular,” for religious values are fusedtogether with a patient’s social, political, and/or economic concerns.The second panel, “Ethical Decision-Making in Local and InternationalContexts,” provoked a great deal of discussion. Susi Krehbiel (Brown University)led off with “‘Women Do What They Want’: Islam and FamilyPlanning in Tanzania.” This ethnographic study was followed by Abul FadlMohsin Ebrahim’s (KwaZulu University, Durban) “Human Rights andRights of the Unborn.” Although Islamic law is commonly perceived asantagonistic to the UN’s charter on human rights, Ebrahim argues that bothmay be used to protect those who can and cannot fight for their right to dignity,including the foetus. Thomas Eich (Bochum University) asserted in“The Process of Decision Making among Contemporary Muslim ReligiousScholars in the Case of ‘Surplus’ Embryos” that decisions reached by internationalMuslim councils were heavily influenced by local politics and contentiousdecisions in such countries as Germany and Australia.The afternoon panel, “The Fetus and the Value of Fetal Life,” focusedon specific issues raised by artificial reproductive technologies (ARTs).Vardit Rispler-Chaim (Haifa University) presented “Contemporary Muftisbetween Bioethics and Social Reality: Pre-Selection of the Sex of a Fetus asParadigm.” After summarizing social customs and religious literature fromaround the world, she claimed that muftis generally favor pre-selection techniquesand suggested that their reasoning is guided by a general social ...
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Imwinkelried, Edward J. "Expert Testimony by Ethicists: What Should be the Norm?" Journal of Law, Medicine & Ethics 33, no. 2 (2005): 198–221. http://dx.doi.org/10.1111/j.1748-720x.2005.tb00487.x.
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The term, “bioethics” was coined in 1970 by American cancerologist V. R. Potter. In the few decades since, the field of bioethics has emerged as an important discipline. The field has attained a remarkable degree of public recognition in a relatively short period of time. The “right to die” cases such as In re Quinlan placed bioethical issues on the front pages. Although the discipline is of recent vintage, the past quarter century has witnessed a flurry of scholarly activity, creating a substantial body of bioethical literature. Moreover, the bioethics movement has manifested itself in institutional expressions. Universities and medical schools have added courses in bioethics to their curricula. In 1974, federal legislation and regulations mandated that federal grantees conducting human subjects research establish institutional review boards to safeguard subjects’ welfare, and even absent a legislative mandate numerous hospitals created ethics committees. Centers and institutes, devoted exclusively to the study of bioethical issues, have been founded.
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Someșan, Andreea Iulia. "Medical Refusal: Ethical Approaches and Issues for the Different Sides of the Concept." Studia Universitatis Babeş-Bolyai Bioethica 66, Special Issue (September 9, 2021): 163. http://dx.doi.org/10.24193/subbbioethica.2021.spiss.110.
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"The bioethics analyzes and proposes ethical principles for the biomedical field. In major lines, we can consider the bioethics as having two important branches: biomedical research ethics and clinical ethics. The ethical approaches for each one of the mentioned contexts will bring different recommendation for the involved health professionals. In the clinical context, the medical refusal may come from the following sides: the patient’s refusal for certain prescriptions, the medical doctor’s refusal to accomplish some kinds of patient’s requests and medical refusal based on medical resources that can be allocate to one patient. What ethical principles and values may have these three sides of the medical refusal? The aim of the present paper is to evaluate the impact that each one of them may have on the relationship between the attending physician and the patient concerning their common goal, established at the beginning. "
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Heston, Thomas F., and Joshuel A. Pahang. "Moral injury and the four pillars of bioethics." F1000Research 8 (July 26, 2019): 1193. http://dx.doi.org/10.12688/f1000research.19754.1.
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Health care providers experience moral injury when their internal ethics are violated. The routine and direct exposure to ethical violations makes clinicians particularly vulnerable to harm. The fundamental ethics in health care typically fall into the four broad categories of patient autonomy, beneficence, nonmaleficence, and social justice. Patients have a moral right to determine their own goals of medical care, that is, they have autonomy. When this principle is violated, moral injury occurs. Beneficence is the desire to help people, so when the delivery of proper medical care is obstructed for any reason, moral injury is the result. Nonmaleficence, meaning do no harm, has been a primary principle of medical ethics throughout recorded history. Yet today, even the most advanced and safest medical treatments all are associated with unavoidable, harmful side-effects. When an inevitable side-effect occurs, not only is the patient harmed, the clinician also suffers a moral injury. Social injustice results when patients experience suboptimal treatment due to their race, gender, religion, or other demographic variables. While moral injury occurs routinely in medical care and cannot be entirely eliminated, clinicians can decrease the prevalence of injury by advocating for the ethical treatment of patients, not only at the bedside, but also by addressing the ethics of political influence, governmental mandates, and administrative burdens on the delivery of optimal medical care. Although clinicians can strengthen their resistance to moral injury by deepening their own spiritual foundation, that is not enough. Improvements in the ethics of the healthcare system as a whole are necessary in order to improve medical care and decrease moral injury.
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Yaminfirooz, Mousa, Khadijeh Tahmasbei, and Sara Amiri. "Survey of Medical Ethics Research with the Science Drawing Method." International Journal of Multicultural and Multireligious Understanding 7, no. 8 (September 5, 2020): 466. http://dx.doi.org/10.18415/ijmmu.v7i8.1948.
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The advancement of human knowledge in the field of medical science has brought activists to the field with new ethical issues. addressing medical ethical issues is one of the essential requirements in the health system. at present, the evaluation of science production can provide a clear picture of the growth, progress and important issues of a scientific field. in this study, we aimed to identify important areas of research in the field of medical ethics through a scientometric study. This is a scientometrics research using one of the most important techniques of this method, namely, the drawing of science. the statistical population of the study consisted of 3333 scientific papers indexed in the WOS database by the end of 2019. a researcher-made checklist was used for data collection and Ravar-matrix and ucinet6 software were used for data analysis. The results showed that the amount of scientific output in the field of medical ethics is 3333, starting with 1946 with two documents and reaching 2019 with 104 documents. the average annual growth rate is 21.03%. the world of medical ethics consists of 9 clusters worldwide and the concepts of bioethics, ethical counseling, education, medical education and autonomy have been the most commonly used keywords in medical ethics research, respectively. Iranian products in this field also consist of 6 clusters which are the key concepts in medical ethics, bioethics, ethics committee, strategic planning and medical education.
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Crossley, Mary. "Including Public Health Content in a Bioethics and Law Course: Vaccine Exemptions, Tort Liability, and Public Health." Journal of Law, Medicine & Ethics 43, S2 (2015): 22–32. http://dx.doi.org/10.1111/jlme.12263.
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Courses on bioethics and the law traditionally have focused their coverage on ethical issues arising from individual patients’ encounters with the medical care system, but the course also provides an excellent opportunity to expose students to ethical issues arising at the intersection of medical care and public health. The following materials were assembled for use near the end of a semester-long law school course in Bioethics & Law. I taught the course relying heavily on problems contained in Barry R. Furrow et al., Bioethics: Health Care Law and Ethics, 7th ed. (2013), which was the primary text for the course.
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Cheban, Vasyl. "Historical Aspects of Medical Ethics, Bioethics and Medical Deontology." Current issues of social sciences and history of medicine, no. 3 (August 28, 2014): 93–100. http://dx.doi.org/10.24061/2411-6181.3.2014.44.
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Oliveira, Alexandre Faraco de, and Evelise Faraco de Oliveira. "Ética médica e bioética entre estudantes de medicina." Revista Bioética 30, no. 3 (September 2022): 628–35. http://dx.doi.org/10.1590/1983-80422022303556pt.
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Resumo Conhecimentos de ética médica e bioética são fundamentais para o correto desempenho do profissional médico. Neste trabalho, procuramos conhecer e avaliar discussões a respeito de ética médica e bioética entre estudantes de um curso de medicina por meio da aplicação de questionário. Foi verificado que, em sua maioria (89%), esses alunos consideram o tema extremamente importante. Para apenas 9,2% o desenvolvimento do tema foi ótimo, para 34,5% foi bom, 34,5% consideraram regular e 21,8% ruim. Eles afirmam que o assunto é melhor debatido em atividades práticas ou na discussão em pequenos grupos. Conclui-se que a temática ética médica e bioética foi considerada de elevada importância por quase todos os participantes, sendo preciso identificar os parâmetros considerados adequados, bem como especificar como a temática é entendida pelos estudantes para haja uma abordagem adequada na formação médica.
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Oliveira, Alexandre Faraco de, and Evelise Faraco de Oliveira. "Ética médica y bioética entre estudiantes de medicina." Revista Bioética 30, no. 3 (September 2022): 628–35. http://dx.doi.org/10.1590/1983-80422022303556es.
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Resumen Los conocimientos de ética médica y bioética son claves para el correcto actuar del profesional médico. Este trabajo pretende conocer y plantear discusiones sobre ética médica y bioética entre estudiantes de medicina a través de la aplicación de un cuestionario. Se constató que la mayoría (89%) de estos estudiantes consideran el tema muy importante. Solamente el 9,2% consideró el desarrollo del tema excelente; el 34,5%, bueno; el 34,5%, regular y; el 21,8%, malo. Los estudiantes sostienen que hay una mejor discusión del tema en las actividades prácticas o en discusiones en grupos pequeños. Se concluye que el tema de la ética médica y la bioética fue considerado de gran importancia por casi todos los participantes, lo que es necesario identificar los parámetros adecuados y precisar cómo los estudiantes entienden el tema para aplicar un enfoque adecuado a la formación médica.
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Aleksandrova-Yankulovska, Silviya S. "Development of Bioethics and Clinical Ethics in Bulgaria." Folia Medica 59, no. 1 (March 1, 2017): 98–105. http://dx.doi.org/10.1515/folmed-2017-0015.
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Abstract Background: Bioethics and clinical ethics emerged from the classical medical ethics in the 1970s of the 20th century. Both fields are new for the Bulgarian academic tradition. Aim: The aims of this paper were to demarcate the subject fields of medical ethics, bioethics, and clinical ethics, to present the developments in the field of medical ethics in Bulgaria, to delineate the obstacles to effective ethics education of medical professionals, and to present the results of the application of an adapted bottom-up methodology for clinical ethics consultation in several clinical units in Bulgaria. Materials and methods: Extended literature review and application of an adapted METAP methodology for clinical ethics consultation in six clinical units in the Northern Bulgaria between May 2013 and December 2014. Results: Teaching of medical ethics in Bulgaria was introduced in the 1990s and still stands mainly as theoretical expertise without sufficient dilemma training in clinical settings. Earlier studies revealed need of clinical ethics consultation services in our country. METAP methodology was applied in 69 ethics meetings. In 31.9% of them non-medical considerations affected the choice of treatment and 34.8% resulted in reaching consensus between the team and the patient. Participants’ opinion about the meetings was highly positive with 87.7% overall satisfaction. Conclusion: Development of bioethics in Bulgaria follows recent worldwide trends. Several ideas could be applied towards increasing the effectiveness of ethics education. Results of the ethics meetings lead to the conclusion that it is a successful and well accepted approach for clinical ethics consultation with a potential for wider introduction in our medical practice.
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Wu, Zhaohua. "Conflicts between Chinese Traditional Ethics and Bioethics." Cambridge Quarterly of Healthcare Ethics 3, no. 3 (1994): 367–71. http://dx.doi.org/10.1017/s0963180100005181.
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Philosophy, including moral philosophy, is the distillation of the spirit of an era. As society and science develop, sooner or later a given philosophy will gradually change form so that the resulting metamorphosis will better meet the needs of the society at that time. Traditional Chinese ethical thought is an outcome of the Chinese closed natural economy and ancient low-level science and is suitable for traditional Chinese medicine. Its superstable structure and character, which have evolved over more than 2,000 years, are rooted deeply in the minds of the Chinese people; hence, it is difficult for them to accept new bioethical views and to adapt to the developments of modern medicine and the changes in society. In China, owing to the strongly rooted values of the old tradition, the consequences of modern medicine have produced an alienating phenomenon that deviates from the goals of modern medicine and leads to conflicts between ethics and science, between old medical ethics and new medical ethics.
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Hossain, Arif. "Consequential approach of Islamic Bioethics." Bangladesh Journal of Bioethics 3, no. 1 (June 11, 2012): 19–22. http://dx.doi.org/10.3329/bioethics.v3i1.10868.
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Bioethics is the understanding of right, responsibility, justices and moral interaction in living being. It is the corner stone to guide the society for righteous action. Due to the enormous innovation of sciences and technology, wide-ranging ethical issues have been raised in biotechnology, nanotechnology, assisted reproductive technologies (ART) and stem cell research. These advancements could lead to irreversible disasters if not limited by ethical principles and similarly society can not gain the benefit from this new technology if not addressed by the philosophical reflection. To date few attempts appear to have been made at a critical interpretation of the philosophical reflection on Islamic bioethics. This article shows that the Islamic medical ethics is a virtue ethics, deontological ethics (moral duties and obligations) and a consequential approach. It may help the health professionals, educator and the policy maker to get insight the knowledge of new application of ART in their practice for the welfare of the society. DOI: http://dx.doi.org/10.3329/bioethics.v3i1.10868 Bangladesh Journal of Bioethics 2012; 3(1):19-22
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Ponzio, Augusto, and Susan Petrilli. "Bioethics, semiotics of life, and global communication." Sign Systems Studies 29, no. 1 (December 31, 2001): 263–75. http://dx.doi.org/10.12697/sss.2001.29.1.16.
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Ethical problems connected with biological and medical discoveries in genetic engineering, neurobiology and pharmaceutical research, reach a unified and critical point of view in bioethics as a specific discipline. But even before reaching this stage, ethical problems already belong to two totalities: the semiobiosphere. and the current social form of global communication. Coherently with its philosophical orientation, bioethics must necessarily keep accountof this double contextualisation. The semiobiosphere is the object of study of global semiotics or the semiotics of life. Global semiotics is of particular interest to bioethics not only because of the broad context it provides for the problems treated by bioethics, but also because it provides bioethics with an adequate contextualisation both in terms of extension, of quantity, as well as of quality. From this point of view, "contextualisation" also means critical reformulation. We are now alluding to the need of viewing bioethical problems in the light of today's socio-economic context, that is, in the context of globalcommunication-production. These contextualisations are closely related from the viewpoint of ethics. Semiotics as global semiotics or semiotics of life must accept the responsibility of denouncing incongruencies in the global system, any threats to life over the entire planet inherent in this system.
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Wardrope, Alistair. "Health justice in the Anthropocene: medical ethics and the Land Ethic." Journal of Medical Ethics 46, no. 12 (October 7, 2020): 791–96. http://dx.doi.org/10.1136/medethics-2020-106855.
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Industrialisation, urbanisation and economic development have produced unprecedented (if unevenly distributed) improvements in human health. They have also produced unprecedented exploitation of Earth’s life support systems, moving the planet into a new geological epoch, the Anthropocene—one defined by human influence on natural systems. The health sector has been complicit in this influence. Bioethics, too, must acknowledge its role—the environmental threats that will shape human health in this century represent a ‘perfect moral storm’ challenging the ethical theories of the last. The US conservationist Aldo Leopold saw this gathering storm more clearly than many, and in his Land Ethic describes the beginnings of a route to safe passage. Its starting point is a reinterpretation of the ethical relationship between humanity and the ‘land community’, the ecosystems we live within and depend upon; moving us from ‘conqueror’ to ‘plain member and citizen’ of that community. The justice of the Land Ethic questions many presuppositions implicit to discussions of the topic in biomedical ethics. By valuing the community in itself—in a way irreducible to the welfare of its members—it steps away from the individualism axiomatic in contemporary bioethics. Viewing ourselves as citizens of the land community also extends the moral horizons of healthcare from a solely human focus. Taking into account the ‘stability’ of the community requires intergenerational justice. The resulting vision of justice in healthcare—one that takes climate and environmental justice seriously—could offer health workers an ethic fit for the future.
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Mino, Jean-Christophe. "Hospital Ethics Committees in Paris." Cambridge Quarterly of Healthcare Ethics 9, no. 3 (July 2000): 424–28. http://dx.doi.org/10.1017/s0963180100003170.
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Even if the term bioethics is used all over the world, its meanings are multiple and different, especially between American and European countries, depending on local cultural and medical contexts. These differences concern the issues discussed or the institutional form bioethics takes. In France, bioethics was used from the end of the 1970s and focused on research ethics and issues at the beginning of life. At the national level, a permanent commission, the “national consultative ethics committee on life sciences and health” (Comité Consultatif National d'Ethique, CCNE) was created by President François Mitterrand in 1983. Its recommendations dealt essentially with procreative medicine and biomedical research ethics.