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  1. When Religion and Medicine Clash: Non-beneficial Treatments and Hope for a Miracle.Philip M. Rosoff - 2019 - HEC Forum 31 (2):119-139.
    Patient and family demands for the initiation or continuation of life-sustaining medically non-beneficial treatments continues to be a major issue. This is especially relevant in intensive care units, but is also a challenge in other settings, most notably with cardiopulmonary resuscitation. Differences of opinion between physicians and patients/families about what are appropriate interventions in specific clinical situations are often fraught with highly strained emotions, and perhaps none more so when the family bases their desires on religious belief. In this essay, (...)
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  • Settling for second best: when should doctors agree to parental demands for suboptimal medical treatment?Tara Nair, Julian Savulescu, Jim Everett, Ryan Tonkens & Dominic Wilkinson - 2017 - Journal of Medical Ethics 43 (12):831-840.
    Background Doctors sometimes encounter parents who object to prescribed treatment for their children, and request suboptimal substitutes be administered instead. Previous studies have focused on parental refusal of treatment and when this should be permitted, but the ethics of requests for suboptimal treatment has not been explored. Methods The paper consists of two parts: an empirical analysis and an ethical analysis. We performed an online survey with a sample of the general public to assess respondents’ thresholds for acceptable harm and (...)
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  • Assessing the ethical weight of cultural, religious and spiritual claims in the clinical context.J. F. Buryska - 2001 - Journal of Medical Ethics 27 (2):118-122.
    The aim of this paper is to expand upon the conclusions reached by Orr and Genesen in their 1997 article , Requests for ‘inappropriate’ treatment based on religious beliefs.1 Assuming, with Orr and Genesen, that claims made in the name of religion are not absolute, I will propose some principles for determining when claims based on religious beliefs or cultural sensibilities “trump” other considerations and when they do not.
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  • Medically valid religious beliefs.G. L. Bock - 2008 - Journal of Medical Ethics 34 (6):437-440.
    Patient requests for “inappropriate” medical treatment based on religious beliefs should have special standing. Nevertheless, not all such requests should be honored, because some are morally disturbing. The trouble lies in deciding which ones count. This paper proposes criteria that would qualify a religious belief as medically valid to help physicians decide which requests to respect. The four conditions suggested are that the belief is shared by a community, is deeply held, would pass the test of a religious interpreter and (...)
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  • Whose harm? Which metaphysic?Abram Brummett - 2019 - Theoretical Medicine and Bioethics 40 (1):43-61.
    Douglas Diekema has argued that it is not the best interest standard, but the harm principle that serves as the moral basis for ethicists, clinicians, and the courts to trigger state intervention to limit parental authority in the clinic. Diekema claims the harm principle is especially effective in justifying state intervention in cases of religiously motivated medical neglect in pediatrics involving Jehovah’s Witnesses and Christian Scientists. I argue that Diekema has not articulated a harm principle that is capable of justifying (...)
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  • Against culturally sensitive bioethics.Tomislav Bracanovic - 2013 - Medicine, Health Care and Philosophy 16 (4):647-652.
    This article discusses the view that bioethics should become ‘‘culturally sensitive’’ and give more weight to various cultural traditions and their respective moral beliefs. It is argued that this view is implausible for the following three reasons: it renders the disciplinary boundaries of bioethics too flexible and inconsistent with metaphysical commitments of Western biomedical sciences, it is normatively useless because it approaches cultural phenomena in a predominantly descriptive and selective way, and it tends to justify certain types of discrimination.
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  • Kommentar II.Gisela Bockenheimer-Lucius - 2001 - Ethik in der Medizin 13 (1-2):131-133.
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  • Response to Open Peer Commentaries on “Responding to Those Who Hope for a Miracle: Practices for Clinical Bioethicists”.Trevor M. Bibler, Myrick C. Shinall & Devan Stahl - 2018 - American Journal of Bioethics 18 (5):W1-W5.
    Significant challenges arise for clinical care teams when a patient or surrogate decision-maker hopes a miracle will occur. This article answers the question, “How should clinical bioethicists respond when a medical decision-maker uses the hope for a miracle to orient her medical decisions?” We argue the ethicist must first understand the complexity of the miracle-invocation. To this end, we provide a taxonomy of miracle-invocations that assist the ethicist in analyzing the invocator's conceptions of God, community, and self. After the ethicist (...)
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  • Conscience and conflict.Marcus P. Adams - 2007 - American Journal of Bioethics 7 (12):28 – 29.
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  • Medically Valid Religious Beliefs.Gregory Bock - 2012 - Dissertation,
    This dissertation explores conflicts between religion and medicine, cases in which cultural and religious beliefs motivate requests for inappropriate treatment or the cessation of treatment, requests that violate the standard of care. I call such requests M-requests (miracle or martyr requests). I argue that current approaches fail to accord proper respect to patients who make such requests. Sometimes they are too permissive, honoring M-requests when they should not; other times they are too strict. I propose a phronesis-based approach to decide (...)
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