Search results for 'Persistent Vegetative State' (try it on Scholar)

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  1. Jim Stone (2007). Pascal's Wager and the Persistent Vegetative State. Bioethics 21 (2):84–92.
    I argue that a version of Pascal's Wager applies to the persistent vegetative state with sufficient force that it ought to part of advance directives.
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  2.  36
    Jukka Varelius (2013). Pascal's Wager and Deciding About the Life-Sustaining Treatment of Patients in Persistent Vegetative State. Neuroethics 6 (2):277-285.
    An adaptation of Pascal’s Wager argument has been considered useful in deciding about the provision of life-sustaining treatment for patients in persistent vegetative state. In this article, I assess whether people making such decisions should resort to the application of Pascal’s idea. I argue that there is no sufficient reason to give it an important role in making the decisions.
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  3.  18
    A. J. Fenwick (1998). Applying Best Interests to Persistent Vegetative State--A Principled Distortion? Journal of Medical Ethics 24 (2):86-92.
    "Best interests" is widely accepted as the appropriate foundation principle for medico-legal decisions concerning treatment withdrawal from patients in persistent vegetative state (PVS). Its application appears to progress logically from earlier use regarding legally incompetent patients. This author argues, however, that such confidence in the relevance of the principle of best interests to PVS is misplaced, and that current construction in this context is questionable on four specific grounds. Furthermore, it is argued that the resulting legal inconsistency (...)
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  4.  3
    D. Lanzerath, Ludger Honnefelder & Ulrich Feeser (1998). Nationaler Bericht der Europäischen Befragung: „Doctors' Views on the Management of Patients in Persistent Vegetative State (PVS)“ Im Rahmen des Forschungsprojekts „The Moral and Legal Issues Surrounding the Treatment and Health Care of Patients in Persistent Vegetative State“. [REVIEW] Ethik in der Medizin 10 (3):152-180.
    Definition of the problem: The report supplies the national part of a European survey in which doctors that are involved in the treatment of patients in `Persistent Vegetative State' (PVS) are being interviewed. The questions concern decision-situations the doctors are frequently confronted with in the treatment of PVS-patients. The questionnaire is designed as a decisiontree in order to bring about the exact delineations that govern the decisions. Therefore the result of the survey only portrays which delineations are (...)
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  5.  17
    Will Davies & Neil Levy (2016). Persistent Vegetative State, Akinetic Mutism and Consciousness. In Walter Sinnott-Armstrong (ed.), Finding Consciousness: The Neuroscience, Ethics, and Law of Severe Brain Damage. Oxford University Press 122-136.
  6.  16
    R. Gillon (1998). Persistent Vegetative State, Withdrawal of Artificial Nutrition and Hydration, and the Patient's "Best Interests". Journal of Medical Ethics 24 (2):75-76.
  7.  10
    A. J. Fenwick (1999). Best Interests in Persistent Vegetative State. Journal of Medical Ethics 25 (1):59-60.
  8.  30
    Jaak Panksepp, Thomas Fuchs, Victor Garcia & Adam Lesiak (2007). Does Any Aspect of Mind Survive Brain Damage That Typically Leads to a Persistent Vegetative State? Ethical Considerations. Philosophy, Ethics, and Humanities in Medicine 2 (1):32-.
    Recent neuroscientific evidence brings into question the conclusion that all aspects of consciousness are gone in patients who have descended into a persistent vegetative state (PVS). Here we summarize the evidence from human brain imaging as well as neurological damage in animals and humans suggesting that some form of consciousness can survive brain damage that commonly causes PVS. We also raise the issue that neuroscientific evidence indicates that raw emotional feelings (primary-process affects) can exist without any cognitive (...)
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  9.  59
    Thomas A. Mappes (2003). Persistent Vegetative State, Prospective Thinking, and Advance Directives. Kennedy Institute of Ethics Journal 13 (2):119-139.
    : This article begins with a discussion of persistent vegetative state (PVS), focusing on concerns related to both diagnosis and prognosis and paying special attention to the 1994 Multi-Society Task Force report on the medical aspects of PVS. The article explores the impact of diagnostic and prognostic uncertainties on prospective thinking regarding the possibility of PVS and considers the closely related question of how prospective thinkers might craft advance directives in order to deal most effectively with this (...)
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  10.  20
    A. Treloar (2000). Japanese Physicians and the Care of Adult Patients in Persistent Vegetative State. Journal of Medical Ethics 26 (2):142-142.
    sirThe finding that Japanese physicians are reluctant to withdraw artificial nutrition from patients in persistent vegetative state is of note because, as the authors of a recent paper in the journal point out, Japanese physicians cannot be described as being strongly subject to the Judaeo-Christian influence.1 Despite this, the Japanese physicians show the same reluctance ….
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  11.  4
    Norman Ford (2015). Understanding the Persistent Vegetative State and the Ethics of Care for its Patients. Australasian Catholic Record, The 92 (3):317.
    Ford, Norman In 1972 Brian Jennett and Fred Plum recommended the term 'persistent vegetative state' to describe a state of continuing 'wakefulness without awareness', which can follow a variety of severe insults to the brain. Their description of the syndrome has stood the test of time, but PVS continues to be a source of medical, legal, and ethical debate.
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  12.  30
    J. Blandford (2011). An Examination of the Revisionist Challenge to the Catholic Tradition on Providing Artificial Nutrition and Hydration to Patients in a Persistent Vegetative State. Christian Bioethics 17 (2):153-164.
    The Catholic moral tradition has consistently offered the distinction between ordinary and extraordinary means as a framework for making end-of-life decisions. Recent papal allocutions, however, have raised the question of whether providing artificial nutrition to patients in a persistent vegetative state is to be considered ordinary and thus morally obligatory in all cases. I argue that this “revisionist” position is contrary to Catholic teaching and that enforcing such a position would endanger the ability of Catholic health care (...)
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  13.  2
    Kevin O'Rourke (2006). Reflections on the Papal Allocution Concerning Care for Persistent Vegetative State Patients. Christian Bioethics 12 (1):83-97.
    This article critically examines the recent papal allocution on patients in a persistent vegetative state with regard to the appropriate conditions for considering “reformable statements.” In the first part of the article, the purpose and meaning of the allocution are assessed. O'Rourke concludes that given consideration of the individual patient's best interest, prolonging artificial nutrition and hydration is not, in every case, the best option. Although he stresses favorability for preservation of the life of the patient through (...)
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  14.  5
    Peter Clark (2006). Tube Feedings and Persistent Vegetative State Patients: Ordinary or Extraordinary Means? Christian Bioethics 12 (1):43-64.
    This article looks at the late John Paul II's allocution on artificial nutrition and hydration (ANH) and the implications his statement will have on the ordinary-extraordinary care distinction. The purpose of this article is threefold: first, to examine the medical condition of a persistent vegetative state (PVS); second, to examine and analyze the Catholic Church's tradition on the ordinary-extraordinary means distinction; and third, to analyze the ethics behind the pope's recent allocution in regards to PVS patients as (...)
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  15.  10
    K. R. Mitchell, I. H. Kerridge & T. J. Lovat (1993). Medical Futility, Treatment Withdrawal and the Persistent Vegetative State. Journal of Medical Ethics 19 (2):71-76.
    Why do we persist in the relentless pursuit of artificial nourishment and other treatments to maintain a permanently unconscious existence? In facing the future, if not the present world-wide reality of a huge number of persistent vegetative state (PVS) patients, will they be treated because of our ethical commitment to their humanity, or because of an ethical paralysis in the face of biotechnical progress? The PVS patient is cut off from the normal patterns of human connection and (...)
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  16.  46
    Gastone G. Celesia (1997). Persistent Vegetative State: Clinical and Ethical Issues. Theoretical Medicine and Bioethics 18 (3).
    Coma, vegetative state, lock-in syndrome and akinetic mutism are defined. Vegetative state is a state with no evidence of awareness of self or environment and showing cycles of sleep and wakefulness. PVS is an operational definition including time as a variable. PVS is a vegetative state that has endured or continued for at least one month. PVS can be diagnosed with a reasonable amount of medical certainty; however, the diagnosis of PVS must be (...)
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  17.  12
    John Harvey (2006). The Burdens-Benefits Ratio Consideration for Medical Administration of Nutrition and Hydration to Persons in the Persistent Vegetative State. Christian Bioethics 12 (1):99-106.
    In this article, Harvey notes the initial confusion about the statement made by the pope concerning artificial nutrition and hydration on patients suffering persistent vegetative states (PVS) due to misunderstanding through the translation of the pope's words. He clarifies and assesses what was meant by the statement. He also discusses the problems of terminology concerned with the subject of PVS. Harvey concludes that the papal allocution was in line with traditional Catholic bioethics, and that while maintaining the life (...)
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  18.  55
    Anil Gomes, Matthew Parrott & Joshua Shepherd (2016). More Dead Than Dead? Attributing Mentality to Vegetative State Patients. Philosophical Psychology 29 (1):84-95.
    In a recent paper, Gray, Knickman, and Wegner present three experiments which they take to show that people perceive patients in a persistent vegetative state to have less mentality than the dead. Following on from Gomes and Parrott, we provide evidence to show that participants' responses in the initial experiments are an artifact of the questions posed. Results from two experiments show that, once the questions have been clarified, people do not ascribe more mental capacity to the (...)
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  19.  5
    Kurt Gray, T. Anne Knickman & Daniel M. Wegner (2011). More Dead Than Dead: Perceptions of Persons in the Persistent Vegetative State. Cognition 121 (2):275-280.
  20.  14
    Kurt Gray, T. Anne Knickman & Daniel M. Wegner (2011). More Dead Than Dead: Perceptions of Persons in the Persistent Vegetative State. Cognition 121 (2):275-280.
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  21.  23
    Nicholas D. Schiff & Fred Plum (1999). Cortical Function in the Persistent Vegetative State. Trends in Cognitive Sciences 3 (2):43-44.
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  22.  4
    Ronald E. Cranford (1988). The Persistent Vegetative State: The Medical Reality (Getting the Facts Straight). Hastings Center Report 18 (1):27-28.
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  23. Melanie Boly, Marie-Elisabeth E. Faymonville & Philippe Peigneux (2004). Auditory Processing in Severely Brain Injured Patients: Differences Between the Minimally Conscious State and the Persistent Vegetative State. Archives of Neurology 61 (2):233-238.
  24.  12
    Adrian M. Owen, Martin R. Coleman, D. K. Menon, E. L. Berry, I. S. Johnsrude, J. M. Rodd, Matthew H. Davis & John D. Pickard (2006). Using a Hierarchical Approach to Investigate Residual Auditory Cognition in Persistent Vegetative State. In Steven Laureys (ed.), Boundaries of Consciousness. Elsevier
  25. Rev Joseph Torchia (2002). Postmodernism and the Persistent Vegetative State. The National Catholic Bioethics Quarterly 2 (2):257-275.
     
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  26.  32
    A. Asai, M. Maekawa, I. Akiguchi, T. Fukui, Y. Miura, N. Tanabe & S. Fukuhara (1999). Survey of Japanese Physicians' Attitudes Towards the Care of Adult Patients in Persistent Vegetative State. Journal of Medical Ethics 25 (4):302-308.
  27.  52
    Paolo Cattorini & Massimo Reichlin (1997). Persistent Vegetative State: A Presumption to Treat. Theoretical Medicine and Bioethics 18 (3).
    The article briefly analyzes the concept of a person, arguing that personhood does not coincide with the actual enjoyment of certain intellectual capacities, but is coextensive with the embodiment of a human individual. Since in PVS patients we can observe a human individual functioning as a whole, we must conclude that these patients are still human persons, even if in a condition of extreme impairment. It is then argued that some forms of minimal treatment may not be futile for these (...)
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  28.  7
    Daniel Wikler (1988). Not Dead, Not Dying: Ethical Categories And Persistent Vegetative State. Hastings Center Report 18 (February-March):41-47.
  29.  7
    William E. May (2008). Caring for Persons in the “Persistent Vegetative State” and Pope John Paul II's March 20 2004 Address “On Life-Sustaining Treatments and the Vegetative State”. [REVIEW] In C. Tollefsen (ed.), Medicina y Ética. Springer Press 61--76.
    El autor comienza con una breve reseña de su propio involucramiento en la (-uestión, centrándose en la reunión defilósofos morales, teólogos, doctores, abogados y enfermeras que él presidió en 1986 para discutir este tema en prnfÚndidad, después de que la declaración de 1985 de la Pontificia Academia de Ciencias dijo que no se requiere el tratamiento de la persona permanentemente inconsciente, aunque si se les Jebe todo el cuidado, incluyendo la alimentación. Este encuentro lo llevó a él y a otros (...)
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  30.  12
    S. J. Rev Peter Clark (2006). Tube Feedings and Persistent Vegetative State Patients: Ordinary or Extraordinary Means? Christian Bioethics 12 (1):43-64.
  31. Chris Borthwick (1995). Persistent Vegetative State: A Syndrome in Search of a Name, or a Judgement in Search of a Syndrome? Monash Bioethics Review 14 (2):20-25.
     
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  32.  13
    M.-L. Lamau, B. Cadore & P. Boitte (1997). From “the Ethical Treatment of Patients in a Persistent Vegetative State” to a Philosophical Reflection on Contemporary Medicine. Theoretical Medicine and Bioethics 18 (3).
    The reflections put forward in this text concern the clinical and practical difficulties posed by the existence of patients in PVS, and the essential ethical issues raised, combining these ethical questions with practical and theoretical experience.Section 1 presents the methodology of the ethical reflection as we see it.
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  33.  5
    James L. Bernat (1992). The Boundaries of the Persistent Vegetative State. Journal of Clinical Ethics 3 (3):176.
  34.  4
    Bonnie Steinbock (1989). Recovery From Persistent Vegetative State?: The Case of Carrie Coons. Hastings Center Report 19 (4):14-15.
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  35.  1
    S. J. Rev Peter Clark (2006). Tube Feedings and Persistent Vegetative State Patients: Ordinary or Extraordinary Means? Christian Bioethics 12 (1):43-64.
  36.  11
    O'Rourke O. Kevin (2006). Reflections on the Papal Allocution Concerning Care for Persistent Vegetative State Patients. Christian Bioethics 12 (1):83-97.
  37.  5
    Sophie Botros (1995). Acts, Omissions, and Keeping Patients Alive in a Persistent Vegetative State. In Royal Institute of Philosophy Supplement. New York: Cambridge University Press 99-119.
    There are many conflicting attitudes to technological progress: some people are fearful that robots will soon take over, even perhaps making ethical decisions for us, whilst others enthusiastically embrace a future largely run for us by them. Still others insist that we cannot predict the long term outcome of present technological developments. In this paper I shall be concerned with the impact of the new technology on medicine, and with one particularly agonizing ethical dilemma to which it has already given (...)
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  38.  3
    Malcolm Horne (2011). Are People in a Persistent Vegetative State Conscious? Monash Bioethics Review 28 (2):12-1.
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  39.  11
    Carson Strong (1999). Ethical and Legal Aspects of Sperm Retrieval After Death or Persistent Vegetative State. Journal of Law, Medicine & Ethics 27 (4):347-358.
  40.  4
    Kevin O'rourke Op (2006). Reflections on the Papal Allocution Concerning Care for Persistent Vegetative State Patients. Christian Bioethics 12 (1):83-97.
  41.  14
    P. Schotsmans (1993). The Patient in a Persistent Vegetative State: An Ethical Re-Appraisal. Bijdragen, Tijdschrift Voor Filosofie En Theologie 54 (1):2-18.
  42.  4
    Charles Weijer, CPR for Patients in a Persistent Vegetative State?
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  43.  3
    F. Crispi & C. Crisci (2000). Patients in Persistent Vegetative State... And What of Their Relatives? Nursing Ethics 7 (6):533-535.
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  44.  6
    Charles Weijer, Cardiopulmonary Resuscitation for Patients in a Persistent Vegetative State: Futile or Acceptable?
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  45.  5
    R. Gillon (1993). Persistent Vegetative State and Withdrawal of Nutrition and Hydration. Journal of Medical Ethics 19 (2):67-68.
  46.  1
    Ellen Fox, Frona C. Daskal & Carol Stocking (2007). Ethics Consultants' Recommendations for Life-Prolonging Treatment of Patients in Persistent Vegetative State: A Follow-Up Study. Journal of Clinical Ethics 18 (1):64.
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  47.  1
    D. S. Short (1991). The Persistent Vegetative State. Ethics and Medicine: A Christian Perspective on Issues in Bioethics 7 (3):39.
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  48.  3
    J. A. Stewart (1998). Best Interests and Persistent Vegetative State. Journal of Medical Ethics 24 (5):350-350.
  49. Atsushi Asai & Masashi Shirahama (1997). Case Study 1: Hemodialysis For A Patient In Persistent Vegetative State. Eubios Journal of Asian and International Bioethics 7 (4):105-107.
     
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  50. Atsushi Asai (2001). Some Fundamental Questions About Human Life: Ethicalcomments of Japanese Physicians in Terms of the Appropriate Care of Patients in Persistent Vegetative State. Eubios Journal of Asian and International Bioethics 11 (3):66-67.
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