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  1.  5
    Robert M. Veatch (2009). The Impending Collapse of the Whole-Brain Definition of Death. In John P. Lizza (ed.), Defining the Beginning and End of Life: Readings on Personal Identity and Bioethics. Johns Hopkins University Press 18-24.
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  2.  69
    Robert M. Veatch (2005). The Death of Whole-Brain Death: The Plague of the Disaggregators, Somaticists, and Mentalists. Journal of Medicine and Philosophy 30 (4):353 – 378.
    In its October 2001 issue, this journal published a series of articles questioning the Whole-Brain-based definition of death. Much of the concern focused on whether somatic integration - a commonly understood basis for the whole-brain death view - can survive the brain's death. The present article accepts that there are insurmountable problems with whole-brain death views, but challenges the assumption that loss of somatic integration is the proper basis for pronouncing death. It examines three major themes. First, it accepts the (...)
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  3.  15
    Robert M. Veatch (forthcoming). The Right of Subjects to See the Protocol. IRB: Ethics & Human Research.
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  4.  45
    Robert M. Veatch (2004). Abandon the Dead Donor Rule or Change the Definition of Death? Kennedy Institute of Ethics Journal 14 (3):261-276.
    : Research by Siminoff and colleagues reveals that many lay people in Ohio classify legally living persons in irreversible coma or persistent vegetative state (PVS) as dead and that additional respondents, although classifying such patients as living, would be willing to procure organs from them. This paper analyzes possible implications of these findings for public policy. A majority would procure organs from those in irreversible coma or in PVS. Two strategies for legitimizing such procurement are suggested. One strategy would be (...)
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  5. Robert M. Veatch (1981). A Theory of Medical Ethics.
     
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  6.  23
    Robert M. Veatch (2001). The Impossibility of a Morality Internal to Medicine. Journal of Medicine and Philosophy 26 (6):621 – 642.
    After distinguishing two different meanings of the notion of a morality internal to medicine and considering a hypothetical case of a society that relied on its surgeons to eunuchize priest/cantors to permit them to play an important religious/cultural role, this paper examines three reasons why morality cannot be derived from reflection on the ends of the practice of medicine: (1) there exist many medical roles and these have different ends or purposes, (2) even within any given medical role, there exists (...)
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  7.  58
    Robert M. Veatch (2003). Why Liberals Should Accept Financial Incentives for Organ Procurement. Kennedy Institute of Ethics Journal 13 (1):19-36.
    : Free-market libertarians have long supported incentives to increase organ procurement, but those oriented to justice traditionally have opposed them. This paper presents the reasons why those worried about justice should reconsider financial incentives and tolerate them as a lesser moral evil. After considering concerns about discrimination and coercion and setting them aside, it is suggested that the real moral concern should be manipulation of the neediest. The one offering the incentive (the government) has the resources to eliminate the basic (...)
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  8.  4
    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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  9.  7
    Robert M. Veatch (1995). Abandoning Informed Consent. Hastings Center Report 25 (2):5-12.
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  10.  20
    Robert M. Veatch (2000). Doctor Does Not Know Best: Why in the New Century Physicians Must Stop Trying to Benefit Patients. Journal of Medicine and Philosophy 25 (6):701 – 721.
    While twentieth-century medical ethics has focused on the duty of physicians to benefit their patients, the next century will see that duty challenged in three ways. First, we will increasingly recognize that it is unrealistic to expect physicians to be able to determine what will benefit their patients. Either they limit their attention to medical well-being when total well-being is the proper end of the patient or they strive for total well-being, which takes them beyond their expertise. Even within the (...)
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  11.  10
    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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  12. Robert M. Veatch (2009). Patient, Heal Thyself: How the New Medicine Puts the Patient in Charge. Oxford University Press.
    The puzzling case of the broken arm -- Hernias, diets, and drugs -- Why physicians cannot know what will benefit patients -- Sacrificing patient benefit to protect patient rights -- Societal interests and duties to others -- The new, limited, twenty-first-century role for physicians as patient assistants -- Abandoning modern medical concepts: doctor's "orders" and hospital "discharge" -- Medicine can't "indicate": so why do we talk that way? --"Treatments of choice" and "medical necessity": who is fooling whom? -- Abandoning informed (...)
     
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  13. Robert M. Veatch (2005). Disrupted Dialogue: Medical Ethics and the Collapse of Physician-Humanist Communication (1770-1980). Oxford University Press.
    Medical ethics changed dramatically in the past 30 years because physicians and humanists actively engaged each other in discussions that sometimes led to confrontation and controversy, but usually have improved the quality of medical decision-making. Before then medical ethics had been isolated for almost two centuries from the larger philosophical, social, and religious controversies of the time. There was, however, an earlier period where leaders in medicine and in the humanities worked closely together and both fields were richer for it. (...)
     
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  14.  19
    Robert M. Veatch (1998). The Place of Care in Ethical Theory. Journal of Medicine and Philosophy 23 (2):210 – 224.
    The concept of care and a related ethical theory of care have emerged as increasingly important in biomedical ethics. This essay outlines a series of questions about the conceptualization of care and its place in ethical theory. First, it considers the possibility that care should be conceptualized as an alternative principle of right action; then as a virtue, a cluster of virtues, or as a synonym for virtue theory. The implications for various interpretations of the debate of the relation of (...)
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  15.  7
    Robert M. Veatch (2003). The Dead Donor Rule: True by Definition. American Journal of Bioethics 3 (1):10 – 11.
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  16.  13
    Robert M. Veatch (2007). Implied, Presumed and Waived Consent: The Relative Moral Wrongs of Under- and Over-Informing. American Journal of Bioethics 7 (12):39 – 41.
  17.  6
    Robert M. Veatch (2004). Bonus Allocation Points for Those Willing to Donate Organs. American Journal of Bioethics 4 (4):1 – 3.
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  18.  33
    Franklin G. Miller & Robert M. Veatch (2007). Symposium on Equipoise and the Ethics of Clinical Trials. Journal of Medicine and Philosophy 32 (2):77 – 78.
  19.  9
    Robert M. Veatch (2001). Ethics Consultation: Permission From Patients and Other Problems of Method. American Journal of Bioethics 1 (4):43-45.
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  20.  28
    Robert M. Veatch (1988). Comparative Medical Ethics: An Introduction. Journal of Medicine and Philosophy 13 (3):225-229.
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  21. Robert M. Veatch (2010). Case Studies in Biomedical Ethics: Decision-Making, Principles, and Cases. Oxford University Press.
    A model for ethical problem solving -- Values in health and illness -- What is the source of moral judgments? -- Benefiting the patient and others : duty to do good and avoid harm -- Justice : allocation of health resources -- Autonomy -- Veracity : honesty with patients -- Fidelity : promise-keeping, loyalty to patients, and impaired professionals -- Avoidance of killing -- Abortion, sterilization, and contraception -- Genetics, birth, and the biological revolution -- Mental health and behavior control (...)
     
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  22.  19
    Robert M. Veatch (2007). The Irrelevance of Equipoise. Journal of Medicine and Philosophy 32 (2):167 – 183.
    It is commonly believed in research ethics that some form of equipoise is a necessary condition for justifying randomized clinical trials, that without it clinicians are violating the moral duty to do what is best for the patient. Recent criticisms have shown how complex the concept of equipoise is, but often retain the commitment to some form of equipoise for randomization to be justified. This article rejects that claim. It first asks for what one should be equally poised (scientific or (...)
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  23.  57
    Robert M. Veatch (1988). The Danger of Virtue. Journal of Medicine and Philosophy 13 (4):445-446.
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  24.  3
    Robert M. Veatch (2002). Subject Indifference and the Justification of Placebo-Controlled Trials. American Journal of Bioethics 2 (2):12 – 13.
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  25.  86
    Robert M. Veatch (2000). A New Basis for Allocating Livers for Transplant. Kennedy Institute of Ethics Journal 10 (1):75-80.
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  26.  60
    Robert M. Veatch (1979). Just Social Institutions and the Right to Health Care. Journal of Medicine and Philosophy 4 (2):170-173.
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  27.  1
    Robert M. Veatch (1993). From Forgoing Life Support to Aid-in-Dying. Hastings Center Report 23 (6 Suppl):S7.
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  28.  7
    Robert M. Veatch (1991). Should Basic Care Get Priority?: Doubts About Rationing the Oregon Way. Kennedy Institute of Ethics Journal 1 (3):187-206.
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  29.  49
    Robert M. Veatch (1985). Lay Medical Ethics. Journal of Medicine and Philosophy 10 (1):1-6.
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  30.  66
    Robert M. Veatch & Franklin G. Miller (2001). The Internal Morality of Medicine: An Introduction. Journal of Medicine and Philosophy 26 (6):555 – 557.
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  31. Robert M. Veatch (1989). Advice and Consent. Hastings Center Report 19 (1):20-22.
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  32.  36
    Robert M. Veatch (1998). Egalitarian and Maximin Theories of Justice: Directed Donation of Organs for Transplant. Journal of Medicine and Philosophy 23 (5):456 – 476.
    It is common to interpret Rawls's maximin theory of justice as egalitarian. Compared to utilitarian theories, this may be true. However, in special cases practices that distribute resources so as to benefit the worst off actually increase the inequality between the worst off and some who are better off. In these cases the Rawlsian maximin parts company with what is here called true egalitarianism. A policy question requiring a distinction between maximin and "true egalitarian" allocations has arisen in the arena (...)
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  33.  4
    Robert M. Veatch (1972). Models for Ethical Medicine in a Revolutionary Age. Hastings Center Report 2 (3):5-7.
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  34.  3
    Robert M. Veatch & Cheryl C. Macpherson (2010). Medical School Oath-Taking: The Moral Controversy. Journal of Clinical Ethics 21 (4):335.
    Professions typically formulate codes of ethics. Medical students are exposed to various codes and often are expected to recite some.
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  35.  7
    Cheryl C. Macpherson & Robert M. Veatch (2010). Medical Student Attitudes About Bioethics. Cambridge Quarterly of Healthcare Ethics 19 (4):488-496.
    Professionalism is demonstrated through attitudes and behaviors. Medical education is concerned with teaching and evaluating it among students. It is often bioethicists who teach professionalism to medical students. Most bioethics curricula use lectures and group discussions to introduce principles and theories, but there is variation in number of credit and contact hours, placement in the curriculum and alongside which courses bioethics is placed), the extent of individual mentoring, and the emphasis placed on any particular philosophical approach. Bioethics curricula also vary (...)
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  36.  51
    Robert M. Veatch (1979). Professional Medical Ethics: The Grounding of its Principles. Journal of Medicine and Philosophy 4 (1):1-19.
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  37. Robert M. Veatch (1986). DRGs and the Ethical Reallocation of Resources. Hastings Center Report 16 (3):32-40.
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  38.  24
    Robert M. Veatch (2006). How Philosophy of Medicine has Changed Medical Ethics. Journal of Medicine and Philosophy 31 (6):585 – 600.
    The celebration of thirty years of publication of The Journal of Medicine and Philosophy provides an opportunity to reflect on how medical ethics has evolved over that period. The reshaping of the field has occurred in no small part because of the impact of branches of philosophy other than ethics. These have included influences from Kantian theory of respect for persons, personal identity theory, philosophy of biology, linguistic analysis of the concepts of health and disease, personhood theory, epistemology, and political (...)
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  39.  4
    Robert M. Veatch (1999). The Foundations of Bioethics. Bioethics 13 (3-4):206-217.
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  40.  20
    Robert M. Veatch (2003). Is There a Common Morality? Kennedy Institute of Ethics Journal 13 (3):189-192.
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  41.  20
    Robert M. Veatch (1977). Case Studies in Medical Ethics. Harvard University Press.
    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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  42.  8
    Robert M. Veatch (1993). Forgoing Life-Sustaining Treatment: Limits to the Consensus. Kennedy Institute of Ethics Journal 3 (1):1-19.
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  43.  3
    Robert M. Veatch (1972). Brain Death: Welcome Definition… or Dangerous Judgment? Hastings Center Report 2 (5):10-13.
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  44.  10
    Robert M. Veatch (1995). Resolving Conflicts Among Principles: Ranking, Balancing, and Specifying. Kennedy Institute of Ethics Journal 5 (3):199-218.
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  45. Robert M. Veatch (1995). Medical Codes and Oaths. Encyclopedia of Bioethics 2.
     
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  46.  1
    Robert M. Veatch (1977). Hospital Ethics Committees: Is There a Role? Hastings Center Report 7 (3):22-25.
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  47.  2
    Robert M. Veatch (1984). Autonomy's Temporary Triumph. Hastings Center Report 14 (5):38-40.
  48.  9
    Robert M. Veatch (2006). Character Formation in Professional Education: A Word of Caution. Advances in Bioethics 10:29-45.
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  49. Robert M. Veatch (1988). Justice and the Economics of Terminal Illness. Hastings Center Report 18 (4):34-40.
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  50.  1
    Robert M. Veatch (1979). The National Commission on IRBs: An Evolutionary Approach. Hastings Center Report 9 (1):22-28.
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