Search results for 'Medical ethics Christianity' (try it on Scholar)

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  1. Patrick Guinan (2007). Manual of Hippocratic and Judeo-Christian Medical Ethics. Authorhouse.score: 465.0
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  2. Robert D. Orr (2009). Medical Ethics and the Faith Factor: A Handbook for Clergy and Health-Care Professionals. William B. Eerdmans Pub. Co..score: 399.0
    Clinical ethics is a relatively new discipline within medicine, generated not so much by the Can we . . . ? questions of fact and prognosis that physicians ...
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  3. John Atkinson (1976). Doctors' Dilemmas: A Discussion of Medical Ethics. Epworth Press.score: 384.0
     
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  4. Almut Caspary (2010). In Good Health: Philosophical-Theological Analysis of the Concept of Health in Contemporary Medical Ethics. Franz Steiner Verlag.score: 384.0
     
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  5. J. S. Habgood (1985). Medical Ethics--A Christian View. Journal of Medical Ethics 11 (1):12-13.score: 314.0
    All ethics has a religious dimension. This paper considers how specific Christian insights concerning death, suffering, human nature and human creatureliness can help to expose more fully the moral issues at stake in some of the dilemmas faced by doctors. It ends by acknowledging the crushing burden of decision-making which rests on many in the medical profession, and indicates the importance of religious resources in dealing with this.
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  6. Vincent Edmunds (1966). Medical Ethics: A Christian View. Published for the Christian Medical Fellowship by Tyndale P..score: 303.7
     
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  7. Robert M. Veatch & Carol G. Mason (1987). Hippocratic Vs. Judeo-Christian Medical Ethics: Principles in Conflict. Journal of Religious Ethics 15 (1):86 - 105.score: 293.0
    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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  8. Kevin D. O'Rourke & Philip Boyle (eds.) (1999). Medical Ethics: Sources of Catholic Teachings. Georgetown University Press.score: 291.3
    In a single convenient resource, this book organizes and presents clearly the documents of the Catholic church pertaining to medical ethics.
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  9. S. Hauerwas (1995). How Christian Ethics Became Medical Ethics: The Case of Paul Ramsey. Christian Bioethics 1 (1):11-28.score: 289.0
    Over the last century Christian ethics has moved from an attempt to Christianize the social order to a quandary over whether being Christian unduly biases how medical ethics is done. This movement can be viewed as the internal development of protestant liberalism to its logical conclusion, and Paul Ramsey can be taken as one of the last great representatives of that tradition. By reducing the Christian message to the ‘ethical upshot’ of neighbour love, Ramsey did not have (...)
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  10. Robin Gill (2006). Health Care and Christian Ethics. Cambridge University Press.score: 288.0
    How can Christian ethics make a significant contribution to health care ethics in today's Western, pluralistic society? Robin Gill examines the 'moral gaps' in secular accounts of health care ethics and the tensions within specifically theological accounts. He explores the healing stories in the Synoptic Gospels, identifying four core virtues present within them - compassion, care, faith and humility - that might bring greater depth to a purely secular interpretation of health care ethics. Each of these (...)
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  11. Alan Jotkowitz (2014). The Seminal Contribution of Rabbi Moshe Feinstein to the Development of Modern Jewish Medical Ethics. Journal of Religious Ethics 42 (2):285-309.score: 283.3
    The purpose of this essay is to show how, on a wide variety of issues, Rabbi Moshe Feinstein broke new ground with the established Orthodox rabbinic consensus and blazed a new trail in Jewish medical ethics. Rabbi Feinstein took power away from the rabbis and let patients decide their treatment, he opened the door for a Jewish approach to palliative care, he supported the use of new technologies to aid in reproduction, he endorsed altruistic living organ donation and (...)
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  12. James R. Thobaben (2009). Health-Care Ethics: A Comprehensive Christian Resource. Ivp Academic.score: 273.0
    Founded on in-depth biblical studies and perceptive theological perspective, James Thobaben's book has given us a comprehensive treatment of the myriad ethical ...
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  13. R. Preston (1983). A Christian Framework for Medical Ethics. Journal of Medical Ethics 9 (2):117-117.score: 271.0
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  14. Charles E. Curran (1973). Politics, Medicine, and Christian Ethics; a Dialogue with Paul Ramsey. Philadelphia,Fortress Press.score: 264.0
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  15. David Braine (1982). Medical Ethics and Human Life. Palladio Press.score: 260.7
     
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  16. Peter Flood & Malachy Gerard Carroll (eds.) (1953). New Problems in Medical Ethics. Westminster, Md.,Newman Press.score: 260.7
     
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  17. John Paulinus Kenny (1962). Principles of Medical Ethics. Westminster, Md.,Newman.score: 260.7
     
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  18. George V. Lobo (1974). Current Problems in Medical Ethics: A Comprehensive Guide to Ethical Problems in Medical Practice. Allahabad Saint Paul Society.score: 260.7
     
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  19. Allen Verhey & Stephen E. Lammers (eds.) (1993). Theological Voices in Medical Ethics. W.B. Eerdmans Pub. Co..score: 260.7
     
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  20. Peter E. Bristow (1997). The Moral Dignity of Man: An Exposition of Catholic Moral Doctrine with Particular Reference to Family and Medical Ethics in the Light of Contemporary Developments. Four Courts Press.score: 258.7
  21. Charles Joseph McFadden (1967). Medical Ethics. Philadelphia, F. A. Davis Co..score: 258.7
     
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  22. Joel James Shuman (1999). The Body of Compassion: Ethics, Medicine, and the Church. Westview Press.score: 257.0
    In The Body of Compassion, Joel Shuman presents an important, new theological treatment of contemporary bioethics, weaving together personal experience, a critical treatise on contemporary bioethics, and an exploration of a Christian theological alternative.The author first draws the reader into a consideration of the current state of bioethics by relating the story of his grandfather, a hard-working family man who died a solitary death, unaccompanied by loved ones, in the unfamiliar and sterile world of a hospital. Troubled by the way (...)
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  23. Brent Waters (2011). Book Review: Robert D. Orr, Medical Ethics and the Faith Factor: A Handbook for Clergy and Health-Care Professionals (Grand Rapids, MI: Eerdmans, 2009). Xxviii + 482 Pp. £19.99/$30 (Pb), ISBN 978-0-802-86404-8. James R. Thobaben, Health-Care Ethics: A Comprehensive Christian Resource (Downers Grove, IL: IVP Academic, 2009). 428 Pp. £22.60/$35 (Pb), ISBN 978-0-8308-2673-5. [REVIEW] Studies in Christian Ethics 24 (1):113-117.score: 254.3
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  24. M. Parker (1995). Autonomy, Problem-Based Learning, and the Teaching of Medical Ethics. Journal of Medical Ethics 21 (5):305-310.score: 252.0
    Autonomy has been the central principle underpinning changes which have affected the practice of medicine in recent years. Medical education is undergoing changes as well, many of which are underpinned, at least implicitly, by increasing concern for autonomy. Some universities have embarked on graduate courses which utilize problem-based learning (PBL) techniques to teach all areas, including medical ethics. I argue that PBL is a desirable method for teaching and learning in medical ethics. It is desirable (...)
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  25. A. Baumann, G. Audibert, C. G. Lafaye, L. Puybasset, P. -M. Mertes & F. Claudot (2013). Elective Non-Therapeutic Intensive Care and the Four Principles of Medical Ethics. Journal of Medical Ethics 39 (3):139-142.score: 244.0
    The chronic worldwide lack of organs for transplantation and the continuing improvement of strategies for in situ organ preservation have led to renewed interest in elective non-therapeutic ventilation of potential organ donors. Two types of situation may be eligible for elective intensive care: patients definitely evolving towards brain death and patients suitable as controlled non-heart beating organ donors after life-supporting therapies have been assessed as futile and withdrawn. Assessment of the ethical acceptability and the risks of these strategies is essential. (...)
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  26. M. H. Kottow (1999). In Defence of Medical Ethics. Journal of Medical Ethics 25 (4):340-343.score: 244.0
    A number of recent publications by the philosopher David Seedhouse are discussed. Although medicine is an eminently ethical enterprise, the technical and ethical aspects of health care practices can be distinguished, therefore justifying the existence of medical ethics and its teaching as a specific part of every medical curriculum. The goal of teaching medical ethics is to make health care practitioners aware of the essential ethical aspects of their work. Furthermore, the contention that rational bioethics (...)
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  27. P. Riis (1993). Medical Ethics in the European Community. Journal of Medical Ethics 19 (1):7-12.score: 244.0
    Increasing European co-operation must take place in many areas, including medical ethics. Against the background of common cultural norms and pluralistic variation within political traditions, religion and lifestyles, Europe will have to converge towards unity within the field of medical ethics. This article examines how such convergence might develop with respect to four major areas: European research ethics committees, democratic health systems, the human genome project and rules for stopping futile treatments.
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  28. V. Rispler-Chaim (1989). Islamic Medical Ethics in the 20th Century. Journal of Medical Ethics 15 (4):203-208.score: 243.7
    While the practice of Western medicine is known today to doctors of all ethnic and religious groups, its standards are subject to the availability of resources. The medical ethics guiding each doctor is influenced by his/her religious or cultural background or affiliation, and that is where diversity exists. Much has been written about Jewish and Christian medical ethics. Islamic medical ethics has never been discussed as an independent field of ethics, although several selected (...)
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  29. D. Hill (1987). On Moral Medicine: Theological Perspectives in Medical Ethics. Journal of Medical Ethics 13 (4):220-221.score: 243.7
    Religion and medicine -- Theology and medical ethics -- The profession and its integrity -- Life and its sanctity -- Health and healing -- Death and its (in)dignity -- Nature and its mastery -- Care of patients and their suffering -- Respect for persons and their agency -- Contraception -- Technological reproduction -- Genetic control -- Abortion -- Choosing death and letting die -- Care of neonates -- The physician-patient relationship: advise and consent -- Psychiatric care: professional commitments (...)
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  30. I. Jakobovits (1983). Jewish Medical Ethics - a Brief Overview. Journal of Medical Ethics 9 (2):109-112.score: 243.7
    This paper outlines the traditional Jewish approach to medical ethics, as perceived by the Chief Rabbi of the British Commonwealth, himself an academic specialist in this field. It is based on a `St Paul's Lecture' given to the London Diocesan Council for Christian Jewish understanding.
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  31. D. W. Amundsen (forthcoming). Medical Ethics, History of Europe. I. Ancient and Medieval. C. Medieval Christian Europe. Encyclopedia of Bioethics.score: 238.3
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  32. Patrick Guinan (2008). Hippocratic and Judeo-Christian Medical Ethics Defended. The National Catholic Bioethics Quarterly 8 (2):245-254.score: 238.3
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  33. Paul Ramsey (1978). Ethics at the Edges of Life: Medical and Legal Intersections. Yale University Press.score: 235.3
    In this book, Ramsey addresses the moral problems of medicine, life and death and not merely to those who share his faith.
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  34. Yitzhak Brand (2010). Essays: Religious Medical Ethics: A Study of the Rulings of Rabbi Waldenberg. Journal of Religious Ethics 38 (3):495-520.score: 230.0
    This article seeks to examine how religious ideas that are not the focus of a particular halakhic question become the crux of the ruling, thereby molding it and dictating its bias. We will attempt to demonstrate this through a study of Jewish medical ethics, based on some of the rulings of one of the greatest halakhic decisors of the previous generation: Rabbi Eliezer Yehuda Waldenberg (1915–2006). Rabbi Waldenberg molds his rulings on the basis of a religious principle asserting (...)
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  35. Clement A. Adebamowo (2010). Medical Ethics Education: A Survey of Opinion of Medical Students in a Nigerian University. [REVIEW] Journal of Academic Ethics 8 (2):85-93.score: 230.0
    In Nigeria, medical education remains focused on the traditional clinical and basic medical science components, leaving students to develop moral attitudes passively through observation and intuition. In order to ascertain the adequacy of this method of moral formations, we studied the opinions of medical students in a Nigerian university towards medical ethics training. Self administered semi-structured questionnaires were completed by final year medical students of the College of Medicine, University of Ibadan, Nigeria. There were (...)
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  36. Goran Mijaljica (2013). Medical Ethics, Bioethics and Research Ethics Education Perspectives in South East Europe in Graduate Medical Education. Science and Engineering Ethics 20 (1):1-11.score: 230.0
    Ethics has an established place within the medical curriculum. However notable differences exist in the programme characteristics of different schools of medicine. This paper addresses the main differences in the curricula of medical schools in South East Europe regarding education in medical ethics and bioethics, with a special emphasis on research ethics, and proposes a model curriculum which incorporates significant topics in all three fields. Teaching curricula of Medical Schools in Bulgaria, Bosnia and (...)
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  37. Emanuela Turillazzi & Margherita Neri (2014). Medical Error Disclosure: From the Therapeutic Alliance to Risk Management: The Vision of the New Italian Code of Medical Ethics. BMC Medical Ethics 15 (1):57.score: 230.0
    The Italian code of medical deontology recently approved stipulates that physicians have the duty to inform the patient of each unwanted event and its causes, and to identify, report and evaluate adverse events and errors. Thus the obligation to supply information continues to widen, in some way extending beyond the doctor-patient relationship to become an essential tool for improving the quality of professional services.
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  38. Gregory E. Pence (2004). Classic Cases in Medical Ethics: Accounts of Cases That Have Shaped Medical Ethics, with Philosophical, Legal, and Historical Bacgrounds. Mcgraw-Hill.score: 224.0
    This rich collection, popular among teachers and students alike, provides an in-depth look at major cases that have shaped the field of medical ethics. The book presents each famous (or infamous) case using extensive historical and contextual background, and then proceeds to illuminate it by careful discussion of pertinent philosophical theories and legal and ethical issues.
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  39. Robert Baker (ed.) (1999). The American Medical Ethics Revolution: How the Ama's Code of Ethics has Transformed Physicians' Relationships to Patients, Professionals, and Society. Johns Hopkins University Press.score: 224.0
    The American Medical Association enacted its Code of Ethics in 1847, the first such national codification. In this volume, a distinguished group of experts from the fields of medicine, bioethics, and history of medicine reflect on the development of medical ethics in the United States, using historical analyses as a springboard for discussions of the problems of the present, including what the editors call "a sense of moral crisis precipitated by the shift from a system of (...)
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  40. Judith Andre (1999). The Alleged Incompatibility of Business and Medical Ethics. HEC Forum 11 (4):288-292.score: 224.0
    Business Ethics and medical ethics are in principle compatible: In particular, the tools of business ethics can be useful to those doing healthcare ethics. Health care could be conducted as a business and maintain its moral core.
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  41. Albert R. Jonsen (2000). A Short History of Medical Ethics. Oxford University Press.score: 224.0
    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 the (...)
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  42. Thomas Stephen Szasz (1977/1988). The Theology of Medicine: The Political-Philosophical Foundations of Medical Ethics. Syracuse University Press.score: 224.0
    The essays assembled in this volume reflect my long-standing interest in moral philosophy and my conviction that the idea of a medical ethics as something ...
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  43. Jonathan E. Brockopp & Thomas Eich (eds.) (2008). Muslim Medical Ethics: From Theory to Practice. University of South Carolina Press.score: 224.0
    Muslim Medical Ethics draws on the work of historians, health-care professionals, theologians, and social scientists to produce an interdisciplinary view of ...
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  44. D. W. Musick (1999). Teaching Medical Ethics: A Review of the Literature From North American Medical Schools with Emphasis on Education. [REVIEW] Medicine, Health Care and Philosophy 2 (3):239-254.score: 224.0
    Efforts to reform medical education have emphasized the need to formalize instruction in medical ethics. However, the discipline of medical ethics education is still searching for an acceptable identity among North American medical schools; in these schools, no real consensus exists on its definition. Medical educators are grappling with not only what to teach (content) in this regard, but also with how to teach (process) ethics to the physicians of tomorrow. A literature (...)
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  45. Stephen E. Lammers & Allen Verhey (eds.) (1998). On Moral Medicine: Theological Perspectives in Medical Ethics. William B. Eerdmans Pub..score: 224.0
    Collecting a wide range of contemporary and classical theological essays dealing with medical ethics, this volume is the finest resource available for engaging ...
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  46. Robert M. Veatch (1977). Case Studies in Medical Ethics. Harvard University Press.score: 224.0
    INTRODUCTION Five Questions of Ethics Medical ethics as a field presents a fundamental problem. As a branch of applied ethics, medical ethics becomes ...
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  47. Michael H. Kottow (1999). Theoretical Aids in Teaching Medical Ethics. Medicine, Health Care and Philosophy 2 (3):225-229.score: 224.0
    Medical ethics could be better understood if some basic theoretical aspects of practices in health care are analysed. By discussing the underlying ethical principles that govern medical practice, the student should also become familiar with the notion that medical ethics is much more than the external application of socially accepted moral standards. Professions in general and medicine in particular have internal values that command their moral virtuosity at the same time as their technical excellence. Three (...)
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  48. Bagher Larijani & Farzaneh Zahedi (2008). Contemporary Medical Ethics: An Overview From Iran. Developing World Bioethics 8 (3):192-196.score: 224.0
    We have discussed some of the activities in the field of medical ethics that have been carried out in our country within recent years.
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  49. Ezekiel J. Emanuel (1991). The Ends of Human Life: Medical Ethics in a Liberal Polity. Harvard University Press.score: 224.0
    INTRODUCTION The Questions of Medical Ethics Call him Andrew. His face is gaunt and unshaven but peaceful. His eyelids are gently closed. ...
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  50. Mohammed Ghaly (2014). Pre‐Modern Islamic Medical Ethics and Graeco‐Islamic‐Jewish Embryology. Bioethics 28 (2):49-58.score: 224.0
    This article examines the, hitherto comparatively unexplored, reception of Greek embryology by medieval Muslim jurists. The article elaborates on the views attributed to Hippocrates (d. ca. 375 BC), which received attention from both Muslim physicians, such as Avicenna (d. 1037), and their Jewish peers living in the Muslim world including Ibn Jumayʽ (d. ca. 1198) and Moses Maimonides (d. 1204). The religio-ethical implications of these Graeco-Islamic-Jewish embryological views were fathomed out by the two medieval Muslim jurists Shihāb al-Dīn al-Qarāfī (d. (...)
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