Bioethics 26 (8):431-439 (2011)
|Abstract||This paper argues against the continued practice of Confucian familism, even in its moderate form, in East Asian hospitals. According to moderate familism, a physician acting in concert with the patient's family may withhold diagnostic information from the patient, and may give it to the patient's family members without her prior approval. There are two main approaches to defend moderate familism: one argues that it can uphold patient's autonomy and protect her best interests; the other appeals to cultural relativism by construing the principle of ‘family autonomy’ to be incommensurable with that of individual autonomy. We respond to the first approach by explaining how the familist arguments either depend on some unreasonable assumptions or simply fail to articulate. The critique of the second approach is based on our recent survey showing that there is no dichotomy of relevant values between the East and the West: we believe that the result can effectively block the familist's reliance on certain traditional or cultural values to explain their resistance to the incorporation of pluralist values. Despite our disagreement with familism, we consider the Eastern emphasis on the family to be conducive to the communication between patient, family members and medical personnel, which is indispensible to the patient's well being and autonomy. We conclude that respect for patient autonomy is perfectly consistent with the involvement of the family in making medical decision as long as the family plays a merely consultant role|
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
|Through your library||Configure|
Similar books and articles
Ho Mun Chan (2004). Informed Consent Hong Kong Style: An Instance of Moderate Familism. Journal of Medicine and Philosophy 29 (2):195 – 206.
David J. Doukas, Using the Family Covenant in Planning End-of-Life Care: Obligations and Promises of Patients, Families, and Physicians.
Antonio Rappa & Sor-Hoon Tan (2003). Political Implications of Confucian Familism. Asian Philosophy 13 (2 & 3):87 – 102.
Barry Hoffmaster & Wayne Weston (1987). The Patient in the Family and the Family in the Patient. Theoretical Medicine and Bioethics 8 (3).
Erich H. Loewy (2005). In Defense of Paternalism. Theoretical Medicine and Bioethics 26 (6):445-468.
David J. Doukas & Jessica W. Berg (2001). The Family Covenant and Genetic Testing. American Journal of Bioethics 1 (3):2 – 10.
Eugene V. Boisaubin (2004). Observations of Physician, Patient and Family Perceptions of Informed Consent in Houston, Texas. Journal of Medicine and Philosophy 29 (2):225 – 236.
Xinqing Zhang (2012). Reflection on Family Consent: Based on a Pregnant Death in a Beijing Hospital. Developing World Bioethics 12 (3):164-168.
Lawrence J. Schneiderman (1995). When Families Request That 'Everything Possible' Be Done. Journal of Medicine and Philosophy 20 (2):145-163.
Ronald J. Christie (1986). Ethical Issues in Family Medicine. Oxford University Press.
Lars Sandman & Christian Munthe (2009). Shared Decision-Making and Patient Autonomy. Theoretical Medicine and Bioethics 30 (4):289-310.
H. U. I. Edwin (2008). Parental Refusal of Life-Saving Treatments for Adolescents: Chinese Familism in Medical Decision-Making Re-Visited. Bioethics 22 (5):286–295.
Kam‐Yuen Cheng (2013). What Does Respect for the Patient's Autonomy Require? Bioethics 27 (9):493-499.
Edmund D. Pellegrino (1988). For the Patient's Good: The Restoration of Beneficence in Health Care. Oxford University Press.
Added to index2011-02-15
Total downloads21 ( #65,267 of 722,700 )
Recent downloads (6 months)2 ( #36,274 of 722,700 )
How can I increase my downloads?