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Relevant bibliographies by topics / Non-maleficence

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Journal articles

Academic literature on the topic 'Non-maleficence'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 June 2025

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Journal articles on the topic "Non-maleficence"

1

Bufacchi, Vittorio. "Justice as Non-maleficence." Theoria 67, no. 162 (2020): 1–27. http://dx.doi.org/10.3167/th.2020.6716201.

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The principle of non-maleficence, primum non nocere, has deep roots in the history of moral philosophy, being endorsed by John Stuart Mill, W. D. Ross, H. L. A. Hart, Karl Popper and Bernard Gert. And yet, this principle is virtually absent from current debates on social justice. This article suggests that non-maleficence is more than a moral principle; it is also a principle of social justice. Part I looks at the origins of non-maleficence as a principle of ethics, and medical ethics in particular. Part II introduces the idea of non-maleficence as a principle of social justice. Parts III and IV define the principle of justice as non-maleficence in terms of its scope and coherence, while Part V argues that the motivation of not doing harm makes this principle an alternative to two well-established paradigms in the literature on social justice: justice as mutual advantage (David Gauthier) and justice as impartiality (Brian Barry).

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2

Meskin, Lawrence H. "Non-Maleficence: Do No Harm!" Journal of the American Dental Association 123, no. 6 (1992): 8–11. http://dx.doi.org/10.14219/jada.archive.1992.0186.

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3

Bradley, Lucy. "Non-maleficence: perspective of a medical student." British Journal of General Practice 67, no. 659 (2017): 252.2–252. http://dx.doi.org/10.3399/bjgp17x691001.

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4

Dhatariya, Ketan. "Inpatient glucocorticoid use: beneficence vs non-maleficence." British Journal of Hospital Medicine 75, no. 5 (2014): 252–56. http://dx.doi.org/10.12968/hmed.2014.75.5.252.

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5

Gillon, R. ""Primum non nocere" and the principle of non-maleficence." BMJ 291, no. 6488 (1985): 130–31. http://dx.doi.org/10.1136/bmj.291.6488.130.

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6

Saunders, Ben. "First, do no harm: Generalized procreative non-maleficence." Bioethics 31, no. 7 (2017): 552–58. http://dx.doi.org/10.1111/bioe.12366.

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7

Casey, P. "Beneficence and non-maleficence: confidentiality and carers in psychiatry." Irish Journal of Psychological Medicine 33, no. 4 (2015): 203–6. http://dx.doi.org/10.1017/ipm.2015.58.

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The editorial considers how psychiatrists can deal with concerns relating to confidentiality that are prominent in patients and their carers. Confidentiality is paramount but there are situations when it can be breached. Some of these relate to emergency situations, others apply in less compelling circumstances. The ethical principles relating to confidentiality will be discussed. An assessment of capacity is central to the person’s ability to consent/refuse information gathering or disclosure. Even when capacity is present, there are strategies that psychiatrists can use to respect patient autonomy while meeting the needs of carers. The possibility of training in negotiating these should be considered, as should advance directives.

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8

Pugh, Jonathan, Christopher Pugh, and Julian Savulescu. "Exercise prescription and the doctor’s duty of non-maleficence." British Journal of Sports Medicine 51, no. 21 (2017): 1555–56. http://dx.doi.org/10.1136/bjsports-2016-097388.

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9

Warrender, Dan. "Borderline personality disorder and the ethics of risk management: The action/consequence model." Nursing Ethics 25, no. 7 (2017): 918–27. http://dx.doi.org/10.1177/0969733016679467.

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Patients with borderline personality disorder are frequent users of inpatient mental health units, with inpatient crisis intervention often used based on the risk of suicide. However, this can present an ethical dilemma for nursing and medical staff, with these clinician responses shifting between the moral principles of beneficence and non-maleficence, dependent on the outcomes of the actions of containing or tolerating risk. This article examines the use of crisis intervention through moral duties, intentions and consequences, culminating in an action/consequence model of risk management, used to explore potential outcomes. This model may be useful in measuring adherence and violation of the principles of beneficence and non-maleficence and therefore an aid to clinical decision making.

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10

Nandifa, Veronica Nadya Puteri, Yeremias Jena, and Satya Joewana. "BENEFICENCE IS THE HIGHEST MORAL IMPERATIVE OF A DOCTOR DEALING WITH THE POOR QUALITY OF PATIENT AUTONOMY." Jurnal Pendidikan Kedokteran Indonesia: The Indonesian Journal of Medical Education 9, no. 1 (2020): 44. http://dx.doi.org/10.22146/jpki.44511.

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Background: Doctors need good moral reasoning to solve moral issues that cause dilemmas in decision making. But researches on medical students suggest that there was no significant moral development in four-year length of studies and there was a moral regression instead since the students entered clinical years. The aim of this study is to find out the description about Duration of Study in Medical School and Moral Reasoning among Medical Students.Methods: This is a descriptive study using cross-sectional design. Samples were medical students of Atma Jaya Catholic University of Indonesia which enrolled at the year of 2012 – 2016. Duration of study was determined by the school year and moral reasoning was determined based on the domain of autonomy, beneficence-non maleficence, justice and other contextual features found in 3 vignettes of moral problems.Results: Students class of 2012-2016’s moral reasoning dominantly identified the principle of beneficence and non-maleficence. In vignette 1, autonomy, justice and other contextual features also had a quite high answer percentage. Overall students’ moral reasoning is similar between school year, but there was slight difference in clinical students. There was no difference in moral reasoning between male and female.Conclusion: Medical Students respect the principles of beneficence and non-maleficence. There is a slight difference in moral reasoning between the preclinical and clinical students. There was no difference in moral reasoning between male and female.

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