Search results for 'Hippocratic Oath' (try it on Scholar)

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  1.  66
    Steven H. Miles (2004). The Hippocratic Oath and the Ethics of Medicine. Oxford University Press.
    This short work examines what the Hippocratic Oath said to Greek physicians 2400 years ago and reflects on its relevance to medical ethics today. Drawing on the writings of ancient physicians, Greek playwrights, and modern scholars, each chapter explores one passage of the Oath and concludes with a modern case discussion. This book is for anyone who loves medicine and is concerned about the ethics and history of the profession.
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  2.  23
    Lisa Keränen (2001). The Hippocratic Oath as Epideictic Rhetoric: Reanimating Medicine's Past for Its Future. Journal of Medical Humanities 22 (1):55-68.
    As an example of Aristotle's genre of epideictic, or ceremonial rhetoric, the Hippocratic Oath has the capacity to persuade its self-addressing audience to appreciate the value of the medical profession by lending an element of stability to the shifting ethos of health care. However, the values it celebrates do not accurately capture communally shared norms about contemporary medical practice. Its multiple and sometimes conflicting versions, anachronistic references, and injunctions that resist translation into specific conduct diminish its longer-term persuasive (...)
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  3.  36
    Y. Michael Barilan & Moshe Weintraub (2001). Pantagruelism: A Rabelaisian Inspiration for Understanding Poisoning, Euthanasia and Abortion in the Hippocratic Oath and in Contemporary Clinical Practice. Theoretical Medicine and Bioethics 22 (3):269-286.
    Contrary to the common view, this paper suggests that the Hippocratic oath does not directly refer to the controversial subjects of euthanasia and abortion. We interpret the oath in the context of establishing trust in medicine through departure from Pantagruelism. Pantagruelism is coined after Rabelais' classic novel Gargantua and Pantagruel. His satire about a wonder herb, Pantagruelion, is actually a sophisticated model of anti-medicine in which absence of independent moral values and of properly conducted research fashion a (...)
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  4.  48
    Fabrice Jotterand (2005). The Hippocratic Oath and Contemporary Medicine: Dialectic Between Past Ideals and Present Reality? Journal of Medicine and Philosophy 30 (1):107 – 128.
    The Hippocratic Oath, the Hippocratic tradition, and Hippocratic ethics are widely invoked in the popular medical culture as conveying a direction to medical practice and the medical profession. This study critically addresses these invocations of Hippocratic guideposts, noting that reliance on the Hippocratic ethos and the Oath requires establishingwhat the Oath meant to its author, its original community of reception, and generally for ancient medicine what relationships contemporary invocations of the Oath (...)
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  5.  12
    F. Dominic Degnin (1997). Levinas and the Hippocratic Oath: A Discussion of Physician-Assisted Suicide. Journal of Medicine and Philosophy 22 (2):99-123.
    At least from the standpoint of contemporary cultural and ethical resources, physicians have argued eloquently and exhaustively both for and against physician-assisted suicide. If one avoids the temptation to ruthlessly simplify either position to immorality or error, then a strange dilemma arises. How is it that well educated and intelligent physicians, committed strongly and compassionately to the care of their patients, argue adamantly for opposing positions? Thus rather than simply rehashing old arguments, this essay attempts to rethink the nature of (...)
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  6.  1
    Francis Dominic Degnin (1997). Levinas and the Hippocratic Oath: A Discussion of Physician-Assisted Suicide. Journal of Medicine and Philosophy 22 (2):99-123.
    At least from the standpoint of contemporary cultural and ethical resources, physicians have argued eloquently and exhaustively both for and against physician-assisted suicide. If one avoids the temptation to ruthlessly simplify either position to immorality or error, then a strange dilemma arises. How is it that well educated and intelligent physicians, committed strongly and compassionately to the care of their patients, argue adamantly for opposing positions? Thus rather than simply rehashing old arguments, this essay attempts to rethink the nature of (...)
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  7.  2
    Nada Gosić (2009). The Hippocratic Oath. A Historical Perspective in Bioethical Education. Synthesis Philosophica 23 (2):225-238.
    This article specifies the place of the Hippocratic Oath in the programme of bioethical education on graduate schools where future medical and healthcare workers are being educated. The presented conceptualization of contents and described methodology of work show how the curriculum contents, dominated by historical facts, are being actualized by the use of knowledge students have acquired earlier, and problematized by an active inclusion of students in collecting new information relevant for the content, and then using the acquired (...)
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  8. Steven H. Miles (2005). The Hippocratic Oath and the Ethics of Medicine. Oxford University Press Usa.
    This engaging book examines what the Hippocratic Oath meant to Greek physicians 2400 years ago and reflects on its relevance to medical ethics today. Drawing on the writings of ancient physicians, Greek playwrights, and modern scholars, each chapter explores one of its passages and concludes with a modern case discussion. The Oath proposes principles governing the relationship between the physician and society and patients. It rules out the use of poison and a hazardous abortive technique. It defines (...)
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  9. Steven H. Miles (2005). The Hippocratic Oath and the Ethics of Medicine. OUP Usa.
    This short work examines what the Hippocratic Oath said to Greek physicians 2400 years ago and reflects on its relevance to medical ethics today. Drawing on the writings of ancient physicians, Greek playwrights, and modern scholars, each chapter explores one passage of the Oath and concludes with a modern case discussion. This book is for anyone who loves medicine and is concerned about the ethics and history of the profession.
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  10.  3
    Pavel Tichtchenko (1994). Resurrection of the Hippocratic Oath in Russia. Cambridge Quarterly of Healthcare Ethics 3 (1):49.
    I graduated from, medical school in 1972. According to orders signed at the Kremlin by the Chairman of the Supreme Soviet of the USSR, I was obliged, along with every graduating medical student, to swear to a new professional code, “The Oath of the Soviet Physicians.” This was the second year the oath was used. Incorporated in the oath were promises to “conduct all my actions according to the principles of the Communist morality, to always keep in (...)
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  11.  95
    Robert D. Orr, Norman Pang, Edmund D. Pellegrino & Mark Siegler (1997). Use of the Hippocratic Oath: A Review of Twentieth Century Practice and a Content Analysis of Oaths Administered in Medical Schools in the US and Canada in 1993. [REVIEW] Journal of Clinical Ethics 8 (4):377.
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  12. Ludwig Edelstein (1943). The Hippocratic Oath, Text, Translation and Interpretation. Baltimore, the Johns Hopkins Press.
     
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  13.  12
    Lesław T. Niebroj (2007). 'Hippocratic Oath': Is the Prohibition Against Euthanasia Still in Force? Archeus. Studia Z Bioetyki I Antropologii Filozoficznej 8:5-13.
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  14.  28
    W. H. S. Jones (1945). The Hippocratic Oath Ludwig Edelstein: The Hippocratic Oath. Text, Translation, and Interpretation. Pp. Vii+64. Baltimore: Johns Hopkins Press, 1943. Paper, $1.25. [REVIEW] The Classical Review 59 (01):14-15.
  15. Julius Rocca (2008). Inventing an Ethical Tradition: A Brief History of the Hippocratic Oath. Legal Ethics 11 (1):23-40.
     
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  16.  2
    Eric Ashby (1968). A Hippocratic Oath for the Academic Profession. Minerva 7 (1-2):64-66.
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  17.  13
    Clifford Allbutt (1925). The Doctor's Oath: The Early Forms of the Hippocratic Oath. With Translations and an Essay. By W. H. S. Jones. One Vol. Pp. 62; 2 MSS. Facsimiles and Medieval Effigy of Hippocrates on Cover. Cambridge: University Press, MCMXXIV. 7s. 6d. [REVIEW] The Classical Review 39 (5-6):139-.
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  18.  4
    E. D. Pellegrino (1989). The Hippocratic Oath and Clinical Ethics. Journal of Clinical Ethics 1 (4):290-291.
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  19.  4
    Wesley J. Smith (2010). Defending the Hippocratic Oath: The Importance of Conscience in Health Care. Bioethics Research Notes 22 (3):37.
    Smith, Wesley J The growth in policies that force healthcare workers to participate in activities that are deemed both immoral and unprofessional as against the sanctity of human life has given rise to the need for bringing about conscience in health care. The need for fashioning proper conscience clauses and challenges faced in its implementation are highlighted.
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  20.  4
    Edward C. Halperin (1989). Physician Awareness of the Contents of the Hippocratic Oath. Journal of Medical Humanities 10 (2):107-114.
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  21.  7
    Simon Mills (2005). A Review Of: “Stephen H. Miles. 2003.The Hippocratic Oath and the Ethics of Medicine”. [REVIEW] American Journal of Bioethics 5 (1):90-92.
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  22.  2
    H. S. Moffic, J. Coverdale & T. Bayer (1990). The Hippocratic Oath and Clinical Ethics. Journal of Clinical Ethics 1 (4):287.
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  23. Simon Mills (2005). A Review Of:“Stephen H. Miles. 2003. The Hippocratic Oath and the Ethics of Medicine” New York: Oxford University Press. 208 Pp. $35.00, Hardcover. [REVIEW] American Journal of Bioethics 5 (1):90-92.
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  24. H. W. Miller (1944). Hippocratic Oath. Classical World: A Quarterly Journal on Antiquity 38:6-7.
     
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  25. Shlomo Pines (1975). The Oath of Asaph the Physician and Yoḥanan Ben Zabda: Its Relation to the Hippocratic Oath and the Doctrina Duarum Viarum of the Didachē. Israel Academy of Sciences and Humanities.
     
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  26. R. M. Veatch (1990). Should We Study the Hippocratic Oath? Journal of Clinical Ethics 1 (4):291.
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  27.  1
    Miguel Bedolla (2001). The Oath of the Hippocratic Physician as an Indo-European Formula. Ludus Vitalis 9 (16):47-63.
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  28.  8
    Robert M. Veatch (2012). Hippocratic, Religious, and Secular Ethics: The Points of Conflict. Theoretical Medicine and Bioethics 33 (1):33-43.
    The origins of professional ethical codes and oaths are explored. Their legitimacy and usefulness within the profession are questioned and an alternative ethical source is suggested. This source relies on a commonly shared, naturally knowable set of principles known as common morality.
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  29.  7
    Max Anderson (2010). The Mba Oath: Setting a Higher Standard for Business Leaders. Portfolio.
    The trouble with business schools -- The great, but delicate experiment -- A hippocratic oath for business -- Six more arguments for the MBA oath -- The purpose of a manager -- Ethics and integrity -- No man is an island : stakeholders -- Ambition and good faith -- The letter and the spirit : law -- The sunlight of responsibility : transparency -- Personal and professional growth -- Sustainable prosperity : a partnership for living well -- (...)
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  30. Ken Levy (2007). Gonzales V. Oregon and Physician-Assisted Suicide: Ethical and Policy Issues. Tulsa Law Review 42:699-729.
    The euthanasia literature typically discusses the difference between “active” and “passive” means of ending a patient’s life. Physician-assisted suicide differs from both active and passive forms of euthanasia insofar as the physician does not administer the means of suicide to the patient. Instead, she merely prescribes and dispenses them to the patient and lets the patient “do the rest” – if and when the patient chooses. One supposed advantage of this process is that it maximizes the patient’s autonomy with respect (...)
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  31.  14
    Robert M. Veatch & Carol G. Mason (1987). Hippocratic Vs. Judeo-Christian Medical Ethics: Principles in Conflict. Journal of Religious Ethics 15 (1):86-105.
    It is widely presumed, at least among typical Western physicians and medical lay persons, that the Hippocratic and the Judeo- Christian traditions in medical ethics are closely connected or at least compatible. We examine the historical, metaethical, and normative relationships between them, and we find virtually no evidence of any historical links prior to the ninth century. In fact, important differences between them are found. The Hippocratic Oath appears to reflect the environment of a Greek mystery cult. (...)
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  32.  7
    Michael Boylan, Hippocrates. Internet Encyclopedia of Philosophy.
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  33.  5
    T. Koch (2014). The Hippocratic Thorn in Bioethics' Hide: Cults, Sects, and Strangeness. Journal of Medicine and Philosophy 39 (1):75-88.
    Bioethicists have typically disdained where they did not simply ignore the Hippocratic tradition in medicine. Its exclusivity—an oath of and for physicians—seemed contrary to the perspective that bioethicists have attempted to invoke. Robert M. Veatch recently articulated this rejection of the Hippocratic tradition, and of a professional ethic of medicine in general, in a volume based on his Gifford lectures. Here that argument is critiqued. The strengths of the Hippocratic tradition as a flexible and ethical social (...)
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  34.  33
    Albert R. Jonsen (2000). A Short History of Medical Ethics. Oxford University Press.
    A physician says, "I have an ethical obligation never to cause the death of a patient," another responds, "My ethical obligation is to relieve pain even if the patient dies." The current argument over the role of physicians in assisting patients to die constantly refers to the ethical duties of the profession. References to the Hippocratic Oath are often heard. Many modern problems, from assisted suicide to accessible health care, raise questions about the traditional ethics of medicine and (...)
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  35.  11
    Robert M. Veatch (2002). Indifference of Subjects: An Alternative to Equipoise in Randomized Clinical Trials. Social Philosophy and Policy 19 (2):295-323.
    The physician who upholds the Hippocratic oath is supposed to be loyal to his or her patients. This requires choosing only the therapy that the physician believes is best for the patient. However, knowing what is best requires randomized clinical trials. Thus, clinicians must be willing to recruit their patients to be assigned at random to one of two therapies in order to determine which is best based on the highest standards of pharmacological science.
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  36.  9
    D. R. Buchanan & F. G. Miller (2006). A Public Health Perspective on Research Ethics. Journal of Medical Ethics 32 (12):729-733.
    Ethical guidelines for conducting clinical trials have historically been based on a perceived therapeutic obligation to treat and benefit the patient-participants. The origins of this ethical framework can be traced to the Hippocratic oath originally written to guide doctors in caring for their patients, where the overriding moral obligation of doctors is strictly to do what is best for the individual patient, irrespective of other social considerations. In contrast, although medicine focuses on the health of the person, public (...)
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  37.  78
    Michael Davis (2003). What Can We Learn by Looking for the First Code of Professional Ethics? Theoretical Medicine and Bioethics 24 (5):433-454.
    The first code of professional ethics must: (1)be a code of ethics; (2) apply to members of a profession; (3) apply to allmembers of that profession; and (4) apply only to members of that profession. The value of these criteria depends on how we define “code”, “ethics”, and “profession”, terms the literature on professions has defined in many ways. This paper applies one set of definitions of “code”, “ethics”, and “profession” to a part of what we now know of the (...)
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  38.  16
    Sean Murphy & Stephen J. Genuis (2013). Freedom of Conscience in Health Care: Distinctions and Limits. [REVIEW] Journal of Bioethical Inquiry 10 (3):347-354.
    The widespread emergence of innumerable technologies within health care has complicated the choices facing caregivers and their patients. The escalation of knowledge and technical innovation has been accompanied by an erosion of moral and ethical consensus among health providers that is reflected in the abandonment of the Hippocratic Oath as the immutable bedrock of medical ethics. Ethical conflicts arise when the values of health professionals collide with the expressed wishes of patients or the dictates of regulatory bodies and (...)
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  39.  11
    Hillel D. Braude (2013). Affecting the Body and Transforming Desire: The Treatment of Suffering as the End of Medicine. Philosophy, Psychiatry, and Psychology 19 (4):265-278.
    I will apply dietetic measures for the benefit of the sick according to my ability and judgment. I will keep them from harm and injustice. The Hippocratic Oath formulates the ethical principle of medical beneficence and its negative formulation non-maleficence. It relates medical ethics to the traditional end of medicine, that is, to heal, or to make whole. First and foremost, the duty of the physician is to heal, and if this is not possible at least not to (...)
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  40.  24
    Per Sandin (2006). A Paradox Out of Context: Harris and Holm on the Precautionary Principle. Cambridge Quarterly of Healthcare Ethics 15 (2):175-183.
    The precautionary principle is frequently referred to in various momentous decisions affecting human health and the environment. It has been invoked in contexts as diverse as chemicals regulation, regulation of genetically modified organisms, and research into life-extending therapies. Precaution is not an unknown concept in medical contexts. One author even cites the Hippocratic Oath as a parallel to the precautionary principle. a.
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  41. Ken Wilber, Integral Medicine: A Noetic Reader.
    It always struck me as interesting that a major tenet in the Hippocratic Oath, an oath that in various forms has been taken by many physicians around the world for almost 2,000 years, is simply, "Do no harm to your patients." The positive injunctions are few; but that negative injunction jumps right out at you. Why would it even be necessary to ask a future physician to promise something like that? It is as if Hippocrates understood that, (...)
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  42.  10
    Laurence B. McCullough (2005). The Critical Turn in Clinical Ethics and its Continous Enhancement. Journal of Medicine and Philosophy 30 (1):1 – 8.
    Taking the critical turn is one of the main tools of the humanities and inculcates an intellectual discipline that prevents ossification of thinking about issues and of organizational policies in clinical ethics. The articles in this "Clinical Ethics" number of the Journal take the critical turn with respect to cherished ways of thinking in Western clinical ethics, life extension, the clinical determination of death, physicians' duty to treat even at personal risk, clinical ethics at the interface of research ethics, and (...)
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  43.  6
    P. D. Scripko (2010). Enhancement's Place in Medicine. Journal of Medical Ethics 36 (5):293-296.
    Many enhancement technologies are distributed by healthcare professionals—by physicians—who are held to the Hippocratic Oath and the goals of medicine. While the ethics of enhancement has been widely discussed with regard to the social justice, humanism, morals and normative values of these interventions, their place in medicine has not attracted a great deal of attention. This paper investigates the potential for enhancement technologies to fulfil the goals of medicine, arguing that they play a role in promoting the health (...)
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  44.  13
    Seetharaman Hariharan, Ramesh Jonnalagadda, Errol Walrond & Harley Moseley (2006). Knowledge, Attitudes and Practice of Healthcare Ethics and Law Among Doctors and Nurses in Barbados. BMC Medical Ethics 7 (1):1-9.
    Background The aim of the study is to assess the knowledge, attitudes and practices among healthcare professionals in Barbados in relation to healthcare ethics and law in an attempt to assist in guiding their professional conduct and aid in curriculum development. Methods A self-administered structured questionnaire about knowledge of healthcare ethics, law and the role of an Ethics Committee in the healthcare system was devised, tested and distributed to all levels of staff at the Queen Elizabeth Hospital in Barbados (a (...)
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  45.  2
    S. J. Huber (2003). The White Coat Ceremony: A Contemporary Medical Ritual. Journal of Medical Ethics 29 (6):364-366.
    The white coat ceremony is a common practice at many American and European medical schools. Current justification for the ceremony is mainly based on the good will felt by participants and an assumed connection between the ceremony and encouraging humanistic values in medicine. Recent critiques of the ceremony faults its use of oaths, premature alignment of students and faculty, and the selective appropriation of meaning to the white coat itself. This paper responds to recent critiques by addressing their misconceptions and (...)
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  46. Chester R. Burns (ed.) (1977). Legacies in Ethics and Medicine. Science History Publications.
    Burns, C. R. Introduction.--Antiquity: Margalith, D. The ideal doctor as depicted in ancient Hebrew writings. Edelstein, L. The Hippocratic oath. Edelstein, L. The professional ethics of the Greek physician. Michler, M. Medical ethics in Hippocratic bone surgery. Maas, P. L., Oliver, J. H. An ancient poem on the duties of a physician.--The medieval era: Levey, M. Medical deontology in ninth century Islam. Bar-Sela, A., Hoff, H. E. Isaac Israeli's fifty admonitions of the physicians. Rosner, F. The physician's (...)
     
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  47.  10
    Robin Attfield (2001). To Do No Harm? The Precautionary Principle and Moral Values. Philosophy of Management 1 (3):11-20.
    From over 2000 years ago the ideal expressed in the Hippocratic Oath has encouraged doctors never knowingly to do harm: primum non nocere. Over 25 years ago the management writer Peter Drucker proposed it as the basis of a management ethic, ‘the right rule for the ethics managers need, the ethics of responsibility’. He argued then that the rule had wide scope encompassing for instance executive compensation, management rhetoric and the management of business impacts. In 2000 the United (...)
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  48.  9
    Philip R. Lee, Marcus Conant, Albert R. Jonsen & Steve Heilig (2006). Participation in Torture and Interrogation: An Inexcusable Breach of Medical Ethics—A Call to Hold Military Medical Personnel Accountable to Accepted Professional Standards. Cambridge Quarterly of Healthcare Ethics 15 (2):202-203.
    The profession of medicine has developed codes of ethical conduct for thousands of years. From the Hippocratic Oath of ancient Greece onward to modern times, a universal and central element of such codes has expressed the imperative that a physician shall “Do no harm.”.
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  49.  3
    I. E. Thompson (1979). The Nature of Confidentiality. Journal of Medical Ethics 5 (2):57-64.
    This paper examines confidentiality and its nature and analyses the guidelines laid down by the Hippocratic Oath as well as the British and World Medical Associations for maintaining such confidentiality between doctor and patient. There are exceptions to practically any code of rules and this is true also for confidentiality. Some of these exceptions make it appear that very little is confidential. The three values implicit in confidentiality would seem to be privacy, confidence and secrecy. Each of these (...)
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  50.  7
    Dr J. Félix Lozano Aguilar (2006). Developing an Ethical Code for Engineers: The Discursive Approach. [REVIEW] Science and Engineering Ethics 12 (2):245-256.
    From the Hippocratic Oath on, deontological codes and other professional self-regulation mechanisms have been used to legitimize and identify professional groups. New technological challenges and, above all, changes in the socioeconomic environment require adaptable codes which can respond to new demands.We assume that ethical codes for professionals should not simply focus on regulative functions, but must also consider ideological and educative functions. Any adaptations should take into account both contents (values, norms and recommendations) and the drafting process itself.In (...)
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