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Journal articles on the topic 'Medical ethics'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

R, Dr Kalyani. "Ethics in Medical Profession." JOURNAL OF CLINICAL AND BIOMEDICAL SCIENCES 08, no. 1 (March 15, 2018): 1–4. http://dx.doi.org/10.58739/jcbs/v08i1.6.

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Ethical challenges exist in all fields and in daily practice. It is a requirement for optimal profes-sionalism. Ethics is a Greek word derived from “Ethos” and “Ethica” meaning right and wrong in one’s act and decision. Ethics and ethical practice is a requirement especially in science and social science. There are 15 principles in bioethics of which autonomy, justice, benefi-cence, nonmaleficence and dignity has become the integral part of medical profession for good medical practice.[1] Ethics in medical profes-sion depends on the type of practice the doctor takes up and hence ethics in medical profes-sion can be in 1. Medical Education 2. Patient care 3. Medical Research & publication

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2

HARABIŠOVÁ, Michaela. "MEDICAL ETHICS IN DIMENSIONS." Scientific Papers of Silesian University of Technology. Organization and Management Series 2018, no. 122 (2018): 51–58. http://dx.doi.org/10.29119/1641-3466.2018.122.6.

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3

Boudreau, Richard. "Meaning in Medical Ethics." General medicine and Clinical Practice 1, no. 2 (September 24, 2018): 01–03. http://dx.doi.org/10.31579/2639-4162/007.

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Medical ethics is a system of moral principles that applies values to the practice of clinical medicine and to scientific research. They are based on a set of values that professionals can refer to in the event that they are in conflict or are confused. The values include: beneficence, non-maleficence, autonomy, justice, veracity, dignity. The code of ethics is based on the understanding of the goals of medicine dating back to the 5th century B.C. and Hippocrates. By 1847, the code of ethics was based greatly on Thomas Percival's work. He was an English physician-philosopher and wrote a code of medical ethics for hospitals in 1803.

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4

KIM, Ock-Joo, Young-Mo KOO, and Sang-lk HWANG. "Medical Ethics Education at Harvard Medical School." Korean Journal of Medical Ethics 2, no. 1 (November 1999): 1–25. http://dx.doi.org/10.35301/ksme.1999.2.1.1.

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At Harvard Medical School, various kinds of medical ethics education are offered to medical students to enhance their ethical sensitivity and sensibility. This paper reports one of the medical ethics courses, Moral Aspects of Dilemmas in Medical Practice. This course shares the same perspectives and contexts as those of medical education reformation beginning in the mid-1980s at Harvard. Using small group discussions, seminars, tutorials, the medical ethics course adopts student-centered, problem-based education. The course aims at helping students to recognize moral dimension of medical practice, to develop systematic moral reasoning, and to learn how to respect patients and colleagues. While professors and guest-lecturers stimulate and guide the classroom discussion, the students take an active role in the discussion. Various methods are employed for the class including case studies, narratives of patients and medical professionals, role plays, video watching, and lectures (although minimized). This course also conveys different methodology and theories of medical ethics such as casuistry, literature and ethics, principlism, virtue ethics, communitarian ethics, and ethics of care. Personal interviews with medical students who finished the course revealed that in general the students were satisfied with the contents and methods of the course. The students said that they learned ethical issues in contemporary medicine and how to deal with ethical dilemmas. Some students wanted to learn more about medical ethics and to participate in ethics committee in the future.

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5

Cowley, Christopher. "Teaching Medical Ethics through Medical Law." Teaching Philosophy 45, no. 2 (2022): 139–52. http://dx.doi.org/10.5840/teachphil2022218157.

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Medical ethics is normally taught in a combination of three ways: through discussions of normative theories and principles; through for-and-against debating of topics; or through case studies (narrative ethics). I want to argue that a fourth approach might be better, and should be used more: teaching medical ethics through medical law. Medical law is already deeply imbued with ethical concepts, principles and reasons, and allows the discussion of ethics through the “back door,” as it were. The two greatest advantages of the law are (i) its familiar authority, especially among the disengaged medical students who have little interest or respect for the subject of ethics; and (ii) its focus on the reality of the people and the tragedies discussed (as opposed to the abstractness of a lot of ethical discussion). Finally, I argue that medical law, unlike ethics, allows more efficient and more detailed MCQ assessment.

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6

Piryani, R. M. "Medical ethics education." Journal of Chitwan Medical College 5, no. 1 (March 31, 2015): 1. http://dx.doi.org/10.3126/jcmc.v5i1.12557.

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Ethics education is essential for everyone but indispensable for health care professionals. Health care professionals must strive for excellence as much as possible. The moral duty of health care professionals is to do the best for their patients and take healthcare decision based on evidence and clinical, technical and ethical ground. However, most of the times ethical aspects are either ignored, undermined or overlooked. There seems to be some gap in teaching and learning and its application in practice. The fundamental idea to teach medical ethics at undergraduate level is to sow the seeds to ethics at an early stage in the minds of health care professionals to deliver excellent health care to the community. All religions prescribe ethical and moral behaviour and thought for their followers. Hinduism through Bhagwat Gita preaches karma as the only dharma, Islam speaks of Khuluq, Buddhism of the 10 meritorious deeds, Jainism of three ratnas, Christianity of service and stewardship. Let’s invest our efforts in enhancing medical ethics education in our institutions besides technical education and produce quality healthcare professionals who can take healthcare decision based on evidence, and clinical, technical and ethical ground.DOI: http://dx.doi.org/10.3126/jcmc.v5i1.12557

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7

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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8

Kanoti, George A. "Ethics and Medical-Ethical Decisions." Critical Care Clinics 2, no. 1 (January 1986): 3–12. http://dx.doi.org/10.1016/s0749-0704(18)30620-1.

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9

Savović, Miodrag, Ljiljana Cvijić, Nebojša Vacić, Ana Antić, and Zvonko Zlatanović. "Medical ethics and ethical norms." Medicinska rec 3, no. 3 (2022): 83–87. http://dx.doi.org/10.5937/medrec2203083s.

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The concept of ethics goes back to the time of Hippocrates, a Greek physician from the 4th century BC. Hippocrates' basic principle was: use or at least do no harm. That principle is the foundation of high ethics, which is reflected in Hippocrates' attitude toward his patients. The interest and well-being of the patient is the primary and main goal of his medical work and efforts. Health professionals most often encounter the Geneva formulation of the Hippocratic Oath. It emphasizes obligations related to the obligation to provide professional assistance, regardless of religious beliefs, racial and class affiliation, and political beliefs, and the obligation that professional knowledge may not be used contrary to the laws of humanity. In addition to the relationship with the patient, the relationship among the doctors is also important. The Geneva Declaration of the World Medical Association binds doctors with the words "The health of my patient will be my first obligation", and the International Code of Medical Ethics declares "A doctor will act only in the patient's interest when he provides the patient with medical care that may lead to his physical and mental weakening. " The significance of the Declaration of Helsinki has been confirmed by the incorporation of its rules into other international and national legal acts, ethical codes, and good clinical practice guidelines. It is not a simple set of ethical principles, but a guide to respect for human rights in performing experiments on humans. Some of the basic rights that the medical profession should ensure to patients are contained in the Lisbon Declaration.

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10

CHOI, Youn Seon, Myung Ho HONG, and Ock-Joo KIM. "Medical Ethics Grand Round at Guro Hospital, Korea University Medical Center." Korean Journal of Medical Ethics 5, no. 2 (December 2002): 10–17. http://dx.doi.org/10.35301/ksme.2002.5.2.10.

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More than 80% of medical schools in Korea (33 medical schools out of 41) provide medical ethics courses as a core curriculum in Korea. However, few residency programs offer medical ethics education as a graduate medical education. Since resident years are a critical period of socialization and professionalization of becoming doctors, ethics education in graduate medical education is far more important than in undergraduate medical education. In 2002, faculty members of the Department of Family Medicine at Guro Hospital, one of the three Korea University Medical Centers, organized medical ethics grand rounds as a part of graduate medical education. Residents for themselves selected cases to be presented and discussed for the grand rounds. The goals of the grand round are to recognize ethical dimension of medical practice, to discuss ethical issues embedded in cases among professions involved in medical practice, and to reach reasonable decision making by interprofessional discussion and ethical reasoning. The grand rounds were open to those who participate in patient care: physicians, nurses, pastors, nuns, social workers, medical students, nursing students, hospital administrators, and members of hospital ethics committees. Usually 50 to 80 people attended the grand round and participated actively in the discussion. Our experience of medical ethics grand rounds shows that ethics grand rounds can be an effective and practical method of ethics education for residents. The motivation of residents was high since they dealt with their patient cases, wishing to solve ethically complicated problems in the cases. Although physicians' perspectives were rather dominant, the interprofessional approach was fruitful for the participants from various professionals.

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11

Aacharya, Ramesh P., and Yagya L. Shakya. "Knowledge, attitude and practice of medical ethics among medical intern students in a Medical College in Kathmandu." Bangladesh Journal of Bioethics 6, no. 3 (May 6, 2016): 1–9. http://dx.doi.org/10.3329/bioethics.v6i3.27613.

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This baseline study was conducted to find out the knowledge, attitudes and practices of medical ethics among the undergraduate medical interns who did not have structured ethics curriculum in their course. A descriptive, cross-sectional study was carried out using a self-administered structured questionnaire among the medical undergraduate interns of Maharajgunj Medical Campus, the pioneer medical college of Nepal which enrols 60 students in a year. A total of 46 interns participated in the study. The most common source of knowledge on ethics was lectures/seminars (35.7%) followed by experience at work (24.5%), training (21.4%) and own reading (17.3%). The main contents of Hippocratic Oath were known to 98.8% while 60.9% knew the main contents of Nepal Medical Council (NMC) code of ethics. Great majority (91.3%) regard ethics as very important in medical profession. Doctors know the best irrespective of patients opinion was disagreed by only 39.1% indicating the paternalistic attitude. However, 78.3% were in favour of adhering to the patients wish. None of the participant agreed to abandon confidentiality. Only about one-fourth (26.1%) claim to encounter ethical dilemma every day while the highest number (43.5%) had once in a month. To deal with the situation of ethical dilemma, majority approached to immediate supervisor followed by head of the department and colleagues. Eighty-seven percent of participating interns were involved in research activities involving human subjects. Only one of the participants had encountered the ethical issue on end-of-life and it was do-not-resuscitate consent in a terminally ill patient. On implementation of the curriculum on medical ethics focus should be - principles of biomedical ethics, sensitive ethical dilemmas like end-of-life care and practical experiences with participation in deliberations of the ethics committee.

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12

Karim, ASM Fazlul. "Medical Ethics." Chattagram Maa-O-Shishu Hospital Medical College Journal 15, no. 1 (July 17, 2016): 1–2. http://dx.doi.org/10.3329/cmoshmcj.v15i1.28751.

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13

Ferreira, Sidnei. "Medical ethics." Residência Pediátrica 2, no. 1 (2012): 29. http://dx.doi.org/10.25060/residpediatr-2012.v2n1-07.

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14

Ferreira, Sidnei. "Medical ethics." Residência Pediátrica 2, no. 2 (2012): 31. http://dx.doi.org/10.25060/residpediatr-2012.v2n2-06.

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15

Ferreira, Sidnei. "Medical ethics." Residência Pediátrica 2, no. 3 (2012): 18. http://dx.doi.org/10.25060/residpediatr-2012.v2n3-05.

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16

Ferreira, Sidnei. "Medical Ethics." Residência Pediátrica 4, no. 2 (2014): 80. http://dx.doi.org/10.25060/residpediatr-2014.v4n2-10.

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17

Haley, H. B., and B. A. Brody. "Medical Ethics." CA: A Cancer Journal for Clinicians 36, no. 1 (January 1, 1986): 62–63. http://dx.doi.org/10.3322/canjclin.36.1.62.

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18

Kerman, H. D. "Medical Ethics." CA: A Cancer Journal for Clinicians 39, no. 6 (November 1, 1989): 400. http://dx.doi.org/10.3322/canjclin.39.6.400-a.

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19

Hawk, J. C. "Medical Ethics." CA: A Cancer Journal for Clinicians 39, no. 6 (November 1, 1989): 400. http://dx.doi.org/10.3322/canjclin.39.6.400-b.

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20

Dollinger, Beth M. "MEDICAL ETHICS." Orthopedics 26, no. 4 (April 2003): 364. http://dx.doi.org/10.3928/0147-7447-20030401-05.

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21

Thomasma, David C. "Medical Ethics." Philosophical Inquiry 22, no. 4 (2000): 7–23. http://dx.doi.org/10.5840/philinquiry20002242.

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22

Simone, Joseph V. "Medical Ethics." Oncology Times 26, no. 22 (November 2004): 3–4. http://dx.doi.org/10.1097/01.cot.0000292697.44118.42.

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23

Coralli, Connie. "Medical Ethics." Nurse Practitioner 15, no. 2 (February 1990): 74. http://dx.doi.org/10.1097/00006205-199002000-00017.

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24

Lloyd, Richard A. "Medical Ethics." Psychiatric News 41, no. 22 (November 17, 2006): 27. http://dx.doi.org/10.1176/pn.41.22.0027b.

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25

Royce, P. C., and M. L. McCutcheon. "Medical ethics." Academic Medicine 62, no. 7 (July 1987): 619. http://dx.doi.org/10.1097/00001888-198707000-00013.

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26

van der Eijk, Philip J. "Medical Ethics." Classical Review 49, no. 2 (October 1999): 539–41. http://dx.doi.org/10.1093/cr/49.2.539.

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27

Heath, P. J., M. Baum, and R. Gillon. "Medical ethics." BMJ 309, no. 6962 (October 29, 1994): 1159–60. http://dx.doi.org/10.1136/bmj.309.6962.1159.

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28

Lachowsky, Michèle. "Medical ethics." European Journal of Obstetrics & Gynecology and Reproductive Biology 85, no. 1 (July 1999): 81–83. http://dx.doi.org/10.1016/s0301-2115(98)00287-5.

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29

Bliznakov, Emile G. "Medical ethics." Lancet 356, no. 9240 (October 2000): 1522. http://dx.doi.org/10.1016/s0140-6736(05)73270-0.

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30

Valentino, Massimo, and Pietro Pavlica. "Medical ethics." Journal of Ultrasound 19, no. 1 (January 7, 2016): 73–76. http://dx.doi.org/10.1007/s40477-015-0189-7.

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31

Macnair, T. "Medical ethics." BMJ 319, no. 7214 (October 2, 1999): 2. http://dx.doi.org/10.1136/bmj.319.7214.2.

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32

Wainwright, P. "Medical Ethics." Journal of Medical Ethics 24, no. 5 (October 1, 1998): 351–52. http://dx.doi.org/10.1136/jme.24.5.351.

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33

Fitzpatrick, F. J. "Medical Ethics." Journal of Medical Ethics 12, no. 2 (June 1, 1986): 100–101. http://dx.doi.org/10.1136/jme.12.2.100-a.

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34

Mahowald, Mary B. "Medical Ethics." Teaching Philosophy 14, no. 4 (1991): 472–76. http://dx.doi.org/10.5840/teachphil199114480.

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35

Reddy, CMK. "Medical ethics." Indian Journal of Dental Research 18, no. 2 (2007): 47. http://dx.doi.org/10.4103/0970-9290.32418.

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36

Fells, C. "Medical ethics." Postgraduate Medical Journal 71, no. 841 (November 1, 1995): 703. http://dx.doi.org/10.1136/pgmj.71.841.703-a.

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37

Markose, Aji, Ramesh Krishnan, and Maya Ramesh. "Medical ethics." Journal of Pharmacy And Bioallied Sciences 8, no. 5 (2016): 1. http://dx.doi.org/10.4103/0975-7406.191934.

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38

BRUTEL, G. "Medical ethics." Lancet 336, no. 8722 (October 1990): 1074. http://dx.doi.org/10.1016/0140-6736(90)92550-2.

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39

Pellegrino, E. D. "Medical ethics." JAMA: The Journal of the American Medical Association 256, no. 15 (October 17, 1986): 2122–24. http://dx.doi.org/10.1001/jama.256.15.2122.

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40

Tenery, Robert M. "Medical Ethics." JAMA 315, no. 12 (March 22, 2016): 1291. http://dx.doi.org/10.1001/jama.2015.17079.

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41

Pellegrino, Edmund D. "Medical Ethics." JAMA: The Journal of the American Medical Association 256, no. 15 (October 17, 1986): 2122. http://dx.doi.org/10.1001/jama.1986.03380150132045.

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42

Reddy, E. Ravindra. "Medical Ethics." Telangana Journal of IMA 01, no. 01 (2021): 03–05. http://dx.doi.org/10.52314/tjima.2021.v1i1.6.

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43

Aliyeva, Irada. "Medical Ethics." Filologiya məsələləri Journal of Philological Issues, no. 2 (2024): 365. http://dx.doi.org/10.62837/2024.2.365.

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44

Williams, Gregory. "Medical and Professional Ethics: Spotlight on Medical Ethics." International Society of Hair Restoration Surgery 30, no. 6 (November 2020): 230–31. http://dx.doi.org/10.33589/30.6.230.

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45

Brazier, M., A. Dyson, J. Harris, and M. Lobjoit. "Teaching medical ethics symposium. Medical ethics in Manchester." Journal of Medical Ethics 13, no. 3 (September 1, 1987): 150–52. http://dx.doi.org/10.1136/jme.13.3.150.

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46

Kwon, Ivo. "Medical Ethics as Professional Ethics." Korean Journal of Gastroenterology 60, no. 3 (2012): 135. http://dx.doi.org/10.4166/kjg.2012.60.3.135.

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47

&NA;. "Medical Ethics and Nursing Ethics." Gastroenterology Nursing 29, no. 2 (March 2006): 182–83. http://dx.doi.org/10.1097/00001610-200603000-00099.

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48

Gillon, R. "Nursing ethics and medical ethics." Journal of Medical Ethics 12, no. 3 (September 1, 1986): 115–22. http://dx.doi.org/10.1136/jme.12.3.115.

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49

Choi, Woosok. "Understanding the Complementary Relation between Duty Ethics and Virtue Ethics for Medical Practitioners*." Korean Journal of Medical Ethics 23, no. 1 (March 2020): 39–56. http://dx.doi.org/10.35301/ksme.2020.23.1.39.

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This paper examines the ethics of medical professionals and argues that both duty ethics and virtue ethics are required of them. It is argued that Aristotle’s virtue ethics, which emphasizes practical excellence, does not conflict with Kant’s duty ethics, which holds that ethical conduct is justified on the basis of universal rules; instead, these two approaches to ethics are in fact complementary. The validity of this argument is found in the writings of E. Pellegrino, who believes that medical practitioners are necessarily ethical and that ethical practice is based on two things. First, according to Pellegrino, physicians must respond to the suffering of patients. The reason for this comes from our duty to uphold the dignified right of all human beings to be respected without exception and also from Kant’s categorical imperative, which demands that people be treated as ends-in-themselves rather than simply means to an end. Second, if the dignity of all human beings is important, then the dignity, not only of patients, but also that of medical practitioners, must be upheld. Pellegrino proposes virtue ethics, which requires excellence for the purpose of goodness, as a way of preserving human dignity. Thus, the relationship between physicians and patients should be embodied in the best practical wisdom on the basis of defending universal rules. It is the attitude of the practitioner to respond to the needs of the patient, and this response must be implemented with practical wisdom and respect between the practitioner and the patient. In the end, the professional ethics of Pellegrino is a virtue ethic that embraces duty ethics. According to Pellegrino, a physician’s medical practice is a defense of human dignity and a realization of a better life for individuals and communities. Thus, what is required of medical practitioners is both the categorical imperative and practical wisdom (phron?sis).

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50

Reitemeier, P. J. "Medical law, medical ethics." JAMA: The Journal of the American Medical Association 265, no. 12 (March 27, 1991): 1527c—1527. http://dx.doi.org/10.1001/jama.265.12.1527c.

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