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  1. $authorfirstName $authorlastName (2007). Notice of Redundant Publication: Can the Difference in Medical Fees for Self and Donor Freeze-Thaw Embryo Transfer Cycle, Be in Fact a Cover-Up for the Sale of Donated Human Embryos? Philosophy, Ethics, and Humanities in Medicine 2 (1):15.
    Please note that a commentary recently published in this journal (Heng; Philosophy, Ethics, and Humanities in Medicine 2007, 2:3) includes substantial duplication of Letters to the Editor published in Developing World Bioethics (Heng; Developing World Bioethics 2007, 7:49) and Human Fertility (Heng; Human Fertility 2007, 10: 129-130).
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  2. Stuart Rachels - (1999). Review Essay of Contingent Future Persons, Jan C. Heller and Nick Fotion, Eds. [REVIEW] Bioethics 13:160-167.
    This essay critically comments on Contingent Future Persons (1997), an anthology of thirteen papers on the same topic as Obligations to Future Generations (1978), namely, the morality of decisions affecting the existence, number and identity of future persons. In my discussion, I identify the basic point of dispute between R. M. Hare and Michael Lockwood on potentiality; I criticize Nick Fotion's thesis that the Repugnant Conclusion is too far-fetched to be philosophically valuable; I object to Clark Wolf's "Impure Consequentialist Theory (...)
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  3. Vilhj?? Lmur ?? Rnason (2011). Nonconfrontational Rationality or Critical Reasoning. Cambridge Quarterly of Healthcare Ethics 20 (2):228.
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  4. M. A. Sanchez-Gonzalez, B. Herreros, V. R. Ramnath, M. D. Martin, E. Pintor & L. Bishop (2014). Clinical Ethics Protocols in the Clinical Ethics Committees of Madrid. Journal of Medical Ethics 40 (3):205-208.
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  5. D. A. (1998). The Limits of Individuality: Ritual and Sacrifice in the Lives and Medical Treatment of Conjoined Twins. Studies in History and Philosophy of Science Part C 29 (1):1-29.
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  6. Lise Aagaard (2014). Chemical Castration of Danish Sex Offenders. Journal of Bioethical Inquiry 11 (2):117-118.
    Surgical castration of sex offenders has been used in several countries to prevent sexual recidivism and is still practiced in several states in the United States. In Europe, it has remained in limited use in Germany and in the Czech Republic (Douglas et al. 2013). Since the 1960s, most jurisdictions have replaced irreversible surgical castration of sex offenders with reversible chemical castration with anti-androgen drugs. In Denmark, use of surgical castration was stopped in 1970, and since the late 1980s, serious (...)
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  7. Elisa Aaltola (2013). Skepticism, Empathy, and Animal Suffering. Journal of Bioethical Inquiry 10 (4):457-467.
    The suffering of nonhuman animals has become a noted factor in deciding public policy and legislative change. Yet, despite this growing concern, skepticism toward such suffering is still surprisingly common. This paper analyzes the merits of the skeptical approach, both in its moderate and extreme forms. In the first part it is claimed that the type of criterion for verification concerning the mental states of other animals posed by skepticism is overly (and, in the case of extreme skepticism, illogically) demanding. (...)
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  8. Eliana Aaron (2013). Ethical Challenges in Refugee Health: A Global Public Health Concern. Hastings Center Report 43 (3).
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  9. Derrick E. Aarons (1999). Medicine and Its Alternatives: Health Care Priorities in the Caribbean. Hastings Center Report 29 (4):23-27.
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  10. J. G. M. Aartsen, P. V. Admiraal, Id Debeaufort, Tmg Vanberkestijn, Jbv Waalkes, E. Borsteilers, Wh Cense, Hs Cohen, Hm Dupuis & W. Everaerd (1989). Mercy, Murder, and Morality. Hastings Center Report 19 (6):47-48.
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  11. M. Aase, J. E. Nordrehaug & K. Malterud (2008). "If You Cannot Tolerate That Risk, You Should Never Become a Physician": A Qualitative Study About Existential Experiences Among Physicians. Journal of Medical Ethics 34 (11):767-771.
    Background and objectives: Physicians are exposed to matters of existential character at work, but little is known about the personal impact of such issues. Methods: To explore how physicians experience and cope with existential aspects of their clinical work and how such experiences affect their professional identities, a qualitative study using individual semistructured interviews has analysed accounts of their experiences related to coping with such challenges. Analysis was by systematic text condensation. The purposeful sample comprised 10 physicians (including three women), (...)
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  12. M. Aase, J. E. Nordrehaug & K. Malterud (2008). “If You Cannot Tolerate That Risk, You Should Never Become a Physician”: A Qualitative Study About Existential Experiences Among Physicians. Journal of Medical Ethics 34 (11):767-771.
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  13. E. M. Aasen, M. Kvangarsnes & K. Heggen (2012). Nurses' Perceptions of Patient Participation in Hemodialysis Treatment. Nursing Ethics 19 (3):419-430.
    The aim of this study is to explore how nurses perceive patient participations of patients over 75 years old undergoing hemodialysis treatment in dialysis units, and of their next of kin. Ten nurses told stories about what happened in the dialysis units. These stories were analyzed with critical discourse analysis. Three discursive practices are found: (1) the nurses’ power and control; (2) sharing power with the patient; and (3) transferring power to the next of kin. The first and the predominant (...)
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  14. Diego José Abad, J. Abe, José Luis Abellán, P. Abrantes, Linda Martín Alcoff & Alfonsín Raúl (2010). This Index Lists Only References to Concepts, Persons, and Terms Significantly Discussed in This Volume or Relevant to Cross-References in the Chapters. Bioethics 364:6.
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  15. Elmer D. Abbo & Angelo E. Volandes (2006). Rare but Routine: The Physician's Obligation to Protect Third Parties. American Journal of Bioethics 6 (2):34 – 36.
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  16. Elmer D. Abbo & Angelo E. Volandes (2006). Teaching Residents to Consider Costs in Medical Decision Making. American Journal of Bioethics 6 (4):33 – 34.
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  17. Craig S. Abbott (1989). The Case of Debbie Revisited: A Literary Perspective. [REVIEW] Journal of Medical Humanities 10 (2):99-106.
    The publication in theJournal of the American Medical Association of a narrative entitled “It's Over, Debbie,” in which a gynecology resident apparently performs euthanasia, has stirred considerable debate characterized by varying interpretations not only of the ethical issues involved but of the meaning of the text itself. Formal analysis reveals the narrative to be strikingly literary in its ambiguity, its foregrounding of its own textuality, and its dominant structure of repetition and reversal. The analysis points to features that account for (...)
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  18. P.-A. Abboud (2006). What Determines Whether Patients Are Willing to Participate in Resuscitation Studies Requiring Exception From Informed Consent? Journal of Medical Ethics 32 (8):468-472.
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  19. David Wendler Emily Abdoler (2010). Does It Matter Whether Investigators Intend to Benefit Research Subjects? Kennedy Institute of Ethics Journal 20 (4):353-370.
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  20. Emily Abdoler, Baruch da See WendlerBrody & Courtney S. Campbell (2010). By Author. Kennedy Institute of Ethics Journal 20 (4):391-393.
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  21. Quarraisha Abdool Karim & Ronald Bayer (2013). Anti‐Retrovirals for Treatment and Prevention – Time for New Paradigms in Our Response to the HIV/AIDS Epidemic? Developing World Bioethics 13 (2):ii-iii.
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  22. H. E. Abdulhameed, M. M. Hammami & E. A. Hameed Mohamed (2011). Disclosure of Terminal Illness to Patients and Families: Diversity of Governing Codes in 14 Islamic Countries. Journal of Medical Ethics 37 (8):472-475.
    Background The consistency of codes governing disclosure of terminal illness to patients and families in Islamic countries has not been studied until now. Objectives To review available codes on disclosure of terminal illness in Islamic countries. Data source and extraction Data were extracted through searches on Google and PubMed. Codes related to disclosure of terminal illness to patients or families were abstracted, and then classified independently by the three authors. Data synthesis Codes for 14 Islamic countries were located. Five codes (...)
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  23. Hunida E. Abdulhameed, Muhammad M. Hammami & Elbushra A. Hameed Mohamed (2011). Disclosure of Terminal Illness to Patients and Families: Diversity of Governing Codes in 14 Islamic Countries. Journal of Medical Ethics 37 (8):472-475.
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  24. Khalil Abdur-Rashid, Steven Woodward Furber & Taha Abdul-Basser (2013). Lifting the Veil: A Typological Survey of the Methodological Features of Islamic Ethical Reasoning on Biomedical Issues. Theoretical Medicine and Bioethics 34 (2):81-93.
    We survey the meta-ethical tools and institutional processes that traditional Islamic ethicists apply when deliberating on bioethical issues. We present a typology of these methodological elements, giving particular attention to the meta-ethical techniques and devices that traditional Islamic ethicists employ in the absence of decisive or univocal authoritative texts or in the absence of established transmitted cases. In describing how traditional Islamic ethicists work, we demonstrate that these experts possess a variety of discursive tools. We find that the ethical responsa—i.e., (...)
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  25. Norman Abeles (1996). Ethical Conflicts in Psychology (Book). Ethics and Behavior 6 (1):71 – 74.
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  26. Melinda Abelman, P. Pearl O'Rourke & Kai C. Sonntag (2012). Part-Human Animal Research: The Imperative to Move Beyond a Philosophical Debate. American Journal of Bioethics 12 (9):26-28.
    The American Journal of Bioethics, Volume 12, Issue 9, Page 26-28, September 2012.
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  27. Julia Abelson (2009). Opportunities and Challenges in the Use of Public Deliberation to Inform Public Health Policies. American Journal of Bioethics 9 (11):24-25.
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  28. Julia Abelson, Mark E. Warren & Pierre‐Gerlier Forest (2012). The Future of Public Deliberation on Health Issues. Hastings Center Report 42 (2):27-29.
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  29. Virginia Abernethy (1984). Organs for Auction. Hastings Center Report 14 (6):49-49.
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  30. Virginia Abernethy (1983). The Consequences of “Terminal Rescue”. Hastings Center Report 13 (1):36-36.
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  31. Tineke A. Abma (2005). Struggling with the Fragility of Life: A Relational-Narrative Approach to Ethics in Palliative Nursing. Nursing Ethics 12 (4):337-348.
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  32. Tineke A. Abma (2001). Evaluating Palliative Care: Facilitating Reflexive Dialgoues About an Ambiguous Concept. [REVIEW] Medicine, Health Care and Philosophy 4 (3):261-276.
    Palliation is a relatively new concept that is used in connection with the integral care provided to those who are unable to recover from their illness. The specific meaning of the concept has not been clearly defined. This article explores the possibilities offered by a responsive approach to evaluation that can facilitate a reflexive dialogue on this ambiguous concept. In doing so it draws on a case study of a palliative care project in a Dutch health care authority. The article (...)
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  33. Tineke A. Abma & Vivianne Baur (2012). Seeking Connections, Creating Movement: The Power of Altruistic Action. [REVIEW] Health Care Analysis (4):1-19.
    Participation of older people in designing and improving the care and services provided in residential care settings is limited. Traditional forms of democratic representation, such as client councils, and consumer models are management-driven. An alternative way of involving older people in the decisions over their lives, grounded in notions of care ethics and deliberative democracy, was explored by action research. In line with this tradition older people engage in collective action to enhance the control over their lives and those of (...)
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  34. Tineke A. Abma, Vivianne E. Baur, Bert Molewijk & Guy A. M. Widdershoven (2010). Inter-Ethics: Towards an Interactive and Interdependent Bioethics. Bioethics 24 (5):242-255.
    Since its origin bioethics has been a specialized, academic discipline, focussing on moral issues, using a vast set of globalized principles and rational techniques to evaluate and guide healthcare practices. With the emergence of a plural society, the loss of faith in experts and authorities and the decline of overarching grand narratives and shared moralities, a new approach to bioethics is needed. This approach implies a shift from an external critique of practices towards embedded ethics and interactive practice improvement, and (...)
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  35. Tineke A. Abma, Bert Molewijk & Guy A. M. Widdershoven (2009). Good Care in Ongoing Dialogue. Improving the Quality of Care Through Moral Deliberation and Responsive Evaluation. Health Care Analysis 17 (3):217-235.
    Recently, moral deliberation within care institutions is gaining more attention in medical ethics. Ongoing dialogues about ethical issues are considered as a vehicle for quality improvement of health care practices. The rise of ethical conversation methods can be understood against the broader development within medical ethics in which interaction and dialogue are seen as alternatives for both theoretical or individual reflection on ethical questions. In other disciplines, intersubjectivity is also seen as a way to handle practical problems, and methodologies have (...)
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  36. Tineke A. Abma, Barth Oeseburg, Guy Am Widdershoven, Minke Goldsteen & Marian A. Verkerk (2005). Two Women with Multiple Sclerosis and Their Caregivers: Conflicting Normative Expectations. Nursing Ethics 12 (5):479-492.
    It is not uncommon that nurses are unable to meet the normative expectations of chronically ill patients. The purpose of this article is to describe and illustrate Walker’s expressive-collaborative view of morality to interpret the normative expectations of two women with multiple sclerosis. Both women present themselves as autonomous persons who make their own choices, but who also have to rely on others for many aspects of their lives, for example, to find a new balance between work and social contacts (...)
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  37. Tineke A. Abma & Guy Am Widdershoven (2006). Moral Deliberation in Psychiatric Nursing Practice. Nursing Ethics 13 (5):546-557.
    Moral deliberation has been receiving more attention in nursing ethics. Several ethical conversation models have been developed. This article explores the feasibility of the so-called CARE (Considerations, Actions, Reasons, Experiences) model as a framework for moral deliberation in psychiatric nursing practice. This model was used in combination with narrative and dialogical approaches to foster discourse between various stakeholders about coercion in a closed admission clinic in a mental hospital in the Netherlands. The findings demonstrate that the CARE model provides a (...)
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  38. Tineke A. Abma, Guy Am Widdershoven, Brenda Jm Frederiks, Rob H. Van Hooren, Frans van Wijmen & Paul Lmg Curfs (2008). Dialogical Nursing Ethics: The Quality of Freedom Restrictions. Nursing Ethics 15 (6):789-802.
    This article deals with the question of how ethicists respond to practical moral problems emerging in health care practices. Do they remain distanced, taking on the role of an expert, or do they become engaged with nurses and other participants in practice and jointly develop contextualized insights about good care? A basic assumption of dialogical ethics entails that the definition of good care and what it means to be a good nurse is a collaborative product of ongoing dialogues among various (...)
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  39. Tineke Abma, Anna Alomes, Gwen Anderson, Mila Aroskar, Kim Atkins, Joy Bickley-Asher, Helen Booth, Janie Butts, Miriam Cameron & Franco Carnevale (2008). Reviewers of Articles Received and Published in 2007–08. Nursing Ethics 15 (6).
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  40. Tineke Abma, Anne Arber, Arie van der Arend, Marianne Benedicta Arndt, Robert Arnott, Kim Atkins, Helen Aveyard, Susan Bailey, Joy Bickley-Asher & Pamela Bjorklund (2007). Reviewers of Articles Received and Published in 2006Á/07. Nursing Ethics 14 (6).
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  41. Tineke Abma, Anne Bruijn, Tinie Kardol, Jos Schols & Guy Widdershoven (2012). Responsibilities in Elderly Care: Mr Powell's Narrative of Duty and Relations. Bioethics 26 (1):22-31.
    In Western countries a considerable number of older people move to a residential home when their health declines. Institutionalization often results in increased dependence, inactivity and loss of identity or self-worth (dignity). This raises the moral question as to how older, institutionalized people can remain autonomous as far as continuing to live in line with their own values is concerned. Following Walker's meta-ethical framework on the assignment of responsibilities, we suggest that instead of directing all older people towards more autonomy (...)
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  42. Tineke Abma & Guy Widdershoven (2014). Dialogical Ethics and Responsive Evaluation as a Framework for Patient Participation. American Journal of Bioethics 14 (6):27-29.
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  43. A. Abou-Zeid, H. Silverman, M. Shehata, M. Shams, M. Elshabrawy, T. Hifnawy, S. A. Rahman, B. Galal, H. Sleem, N. Mikhail & N. Moharram (2010). Collection, Storage and Use of Blood Samples for Future Research: Views of Egyptian Patients Expressed in a Cross-Sectional Survey. Journal of Medical Ethics 36 (9):539-547.
    Objective To determine the attitudes of Egyptian patients regarding their participation in research and with the collection, storage and future use of blood samples for research purposes. Design Cross-sectional survey. Study population Adult Egyptian patients (n=600) at rural and urban hospitals and clinics. Results Less than half of the study population (44.3%) felt that informed consent forms should provide research participants the option to have their blood samples stored for future research. Of these participants, 39.9% thought that consent forms should (...)
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  44. Halpern Abraham, Halpern John & Doherty Sean (2008). " Enhanced" Interrogation of Detainees: Do Psychologists and Psychiatrists Participate? Philosophy, Ethics, and Humanities in Medicine 3.
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  45. John Abraham (2008). The Politics and Bio-Ethics of Regulatory Trust: Case-Studies of Pharmaceuticals. [REVIEW] Medicine, Health Care and Philosophy 11 (4):415-426.
    Drawing on case studies from the modern era of pharmaceutical regulation in the UK, US and Europe, I examine how the extent and distribution of trust between regulators, the pharmaceutical industry, and the medical profession about drug testing and monitoring influences knowledge and regulatory judgements about the efficacy and safety of prescription drugs. Introducing the concepts of ‘acquiescent’ and ‘investigative’ norms of regulatory trust, I demonstrate how investigative norms of regulatory trust—which deter pharmaceutical companies from assuming that their data analyses (...)
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  46. Susan Abramowitz (1984). A Stalemate on Test‐Tube Baby Research. Hastings Center Report 14 (1):5-9.
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  47. Fredrick R. Abrams (1984). Rejoinder to 'Medicine as Patriarchal Religion'. Journal of Medicine and Philosophy 9 (3):313-318.
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  48. Fredrick R. Abrams (1984). Response to Professor Rawlinson. Journal of Medicine and Philosophy 9 (3):325-326.
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  49. Jerold J. Abrams (2004). Pragmatism, Artificial Intelligence, and Posthuman Bioethics: Shusterman, Rorty, Foucault. [REVIEW] Human Studies 27 (3):241-258.
    Michel Foucault's early works criticize the development of modern democratic institutions as creating a surveillance society, which functions to control bodies by making them feel watched and monitored full time. His later works attempt to recover private space by exploring subversive techniques of the body and language. Following Foucault, pragmatists like Richard Shusterman and Richard Rorty have also developed very rich approaches to this project, extending it deeper into the literary and somatic dimensions of self-stylizing. Yet, for a debate centered (...)
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  50. Natalie Abrams (1981). Teaching Bioethics. Teaching Philosophy 4 (2):166-168.
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