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1.
Jecker NS 《Theoretical medicine and bioethics》2005,26(4):277-305
The paper begins by tracing the historical development of American medicine as practice, profession, and industry from the
eighteenth century to the present. This historical outline emphasizes shifting conceptions of physicians and physician ethics.
It lays the basis for showing, in the second section, how contemporary controversies about the physician’s role in managed
care take root in medicine’s past. In the final two sections, I revisit both the historical analysis and its application to
contemporary debates. I argue that historical narratives can function as “master narratives” that suppress or leave out historical
facts. I bring to the surface what is covered up by the master narrative approach, and show its relevance to contemporary
ethical debates. I conclude by proposing that preserving the integrity of medicine will require modifying the master narratives
we tell about physicians. The integrity of medicine also offers new perspectives for thinking about managed care and the broader
topic of health care reform. 相似文献
2.
Michele Moody-Adams 《Philosophia》2010,38(3):429-437
This paper replies to the account of forgiveness developed in Griswold’s Forgiveness: A Philosophical Exploration. It defends the idea that “unilateral” forgiveness is the paradigm case of the virtue of forgiveness, rejecting Griswold’s
claims that forgiveness is essentially a “dyadic” virtue, and that reconciliation of the wronged party with the wrongdoer
is a defining element of forgiveness. Forgiveness is fundamentally a matter of being reconciled to the persistence of human
wrongdoing, as expressed in particular instances. Reconciliation may well be essential to some attempts at “political apology”
for wide-scale wrongdoing. But then, contrary to some of Griswold’s claims, forgiveness will be central to many national projects
of bringing about civic reconciliation. The paper also distinguishes between the project of seeking moral reconciliation from
the project of seeking and granting political recognition for those who have been denied civic status. Contrary to Griswold’s
view, the Vietnam Veterans War Memorial is best understood as a project of seeking and granting recognition, not as an attempt
to produce civic reconciliation in response to the Vietnam War. 相似文献
3.
Robin Wang 《Dao》2010,9(3):339-351
This essay argues that moral self-cultivation as described in the Confucian tradition involves the cultivation of the body.
Preparing the body in certain ways, perhaps by making it healthy, is a necessary part of moral self-cultivation. This claim
includes: (a) nourishing the body in a proper way is a first step in moral self-cultivation, and the bodily care is instrumentally valuable to one’s flourishing life; (b) making and keeping a healthy body is partly constitutive of a moral well-being and hence bodily care is also intrinsically valuable to a flourishing life. This perspective on embodied virtue is established through a discussion of qi. The body as the storehouse of qi is not only a passive reservoir of knowledge that serves as moral guidance, but also actively plays an indispensable and
integral role in activities related to one’s moral transformation. A well-cared for body provides a moral agent with the temporal
and spatial possibility for moral refinement and an enhanced good life. 相似文献
4.
Matt Stichter 《Ethical Theory and Moral Practice》2011,14(1):73-86
According to Rosalind Hursthouse’s virtue based account of right action, an act is right if it is what a fully virtuous person
would do in that situation. Robert Johnson has criticized the account on the grounds that the actions a non-virtuous person
should take are often uncharacteristic of the virtuous person, and thus Hursthouse’s account of right action is too narrow.
The non-virtuous need to take steps to improve themselves morally, and the fully virtuous person need not take these steps.
So Johnson argues that any virtue based account of right action will have to find a way to ground a moral obligation to improve
oneself. This paper argues that there is an account of virtue that can offer a partial solution to Johnson’s challenge, an
account where virtue is a type of practical skill and in which the virtuous person is seen as having expertise. The paper
references the account of skill acquisition developed by Hubert and Stuart Dreyfus. Their research demonstrates that novices
in a skill have to employ different strategies to act well than the strategies used by the experts, and so the ‘virtue as
skill’ thesis provides support for Johnson’s claim that the actions of the non-virtuous will differ from the virtuous. On
the other hand, their research suggests that there is no separating the commitment to improve yourself from the possession
of expertise, and so the ‘virtue as skill’ thesis has the resources for grounding the obligation to improve oneself in an
account of virtue. 相似文献
5.
Kurtis Hagen 《Dao》2003,3(1):85-107
Xunzi was chronologically the third of the three great Confucian thinkers of China’s classical period, after Confucius and
Mencius. Having produced the most comprehensive philosophical system of that period, he occupies a place in the development
of Chinese philosophy comparable to that of Aristotle in the Western philosophical tradition. This essay reveals how Xunzi’s
understanding of virtue and moral development dovetailed with his positions on ritual propriety, the attunement of names,
the relation betweenli (patterns) andlei (categories), and his view ofdao (the way) in general. I have argued for a “constructivist” understanding of each of these aspects of Xunzi’s philosophy in
some detail elsewhere (see Hagen 2000, 2001, 2002, 2003), and so here I will just briefly review a few key points before addressing
their relation to moral development. 相似文献
6.
Rhodes R 《Theoretical medicine and bioethics》2001,22(6):493-504
This paper offers a constructivist account of bioethics as an alternative to previous discussions that explained the ethics
of medicine by an extrapolation of principles or virtues from ordinary morality. Taking medicine as a higher and special calling,
I argue that the practice of medicine would be impossible without the trust of patients. Because trust is a necessary condition
for medical practice, the ethics of the profession must provide the principles for guiding physician behavior and the profession
toward promoting trust and being trustworthy. In a phrase, that principle is “seek trust and deserve it.” I sketch out how
the concept of trust provides a different justification for common sense principles of bioethics and explain how the concept
of trust provides reasonable guidance for resolving moral conflicts within medicine. The trust-seeking approach provides a
new and unexpected ordering of some traditional medical values, it reveals the weightiness of previously undervalued bioethical
precepts, and illuminates the centrality of some largely ignored obligations of medicine. It also has the power to guide clinical
practice and to inform the profession about standards for medical institutions.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
7.
医学专业精神的初步研究 总被引:6,自引:1,他引:5
由于历史和社会文化的差异,中西方对医学专业精神有着不同的理解。在中西不同语境下,分析了“Profession”和“Professionalism”这两个核心概念的涵义,并从中西对比的视角,对中西方医学专业精神所面临的几个共同问题进行了初步研究,包括医学专业核心道德价值观念、利益冲突、行业自治等。在此基础之上,还对我国医学专业精神的发展提出建议。 相似文献
8.
Erin M. Cline 《Dao》2007,6(4):361-381
This paper argues that a comparative study of the idea of a sense of justice in the work of John Rawls and the early Chinese
philosopher Kongzi is mutually beneficial to our understanding of the thought of both figures. It also aims to provide an
example of the relevance of moral psychology for basic questions in political philosophy. The paper offers an analysis of
Rawls’s account of a sense of justice and its place within his theory of justice, focusing on the features of this capacity
and how it develops. It then provides an account of the sense of justice in Kongzi’s thought as it is seen in the Analects. Finally, it shows how examining the similarities and differences between the two accounts can deepen our understanding of
both views, as well as our appreciation for the importance of understanding how a sense of justice develops. 相似文献
9.
Wim Dekkers 《Theoretical medicine and bioethics》2009,30(5):335-349
The notion of home is well known from our everyday experience, and plays a crucial role in all kinds of narratives about human
life, but is hardly ever systematically dealt with in the philosophy of medicine and health care. This paper is based upon
the intuitively positive connotation of the term “home.” By metaphorically describing the goal of palliative care as “the
patient’s coming home,” it wants to contribute to a medical humanities approach of medicine. It is argued that this metaphor
can enrich our understanding of the goals of palliative care and its proper objectives. Four interpretations of “home” and
“coming home” are explored: (1) one’s own house or homelike environment, (2) one’s own body, (3) the psychosocial environment,
and (4) the spiritual dimension, in particular, the origin of human existence. Thinking in terms of coming home implies a
normative point of view. It represents central human values and refers not only to the medical-technical and care aspects
of health care, but also to the moral context. 相似文献
10.
11.
Carl Baker 《Ethical Theory and Moral Practice》2011,14(4):445-455
Simon Blackburn’s expressivist logic of attitudes aims to explain how we can use non-assertoric moral judgements in logically
valid arguments. Patricia Marino has recently argued that Blackburn’s logic faces a dilemma: either it cannot account for
the place of moral dilemmas in moral reasoning or, if it can, it makes an illicit distinction between two different kinds
of moral dilemma. Her target is the logic’s definition of validity as satisfiability, according to which validity requires
an avoidance of attitudinal inconsistency. Against Marino’s arguments, I contend that expressivists following Blackburn are able to show how we appreciate the validity of arguments found in dilemma-contexts, and that Marino’s argument concerning
the distinction between contingent moral dilemmas and logical moral dilemmas rests on a mistake concerning the logical representation
of a contingent dilemma. 相似文献
12.
Martin Peterson 《Ethical Theory and Moral Practice》2010,13(2):153-169
To consequentialise a moral theory means to account for moral phenomena usually described in nonconsequentialist terms, such
as rights, duties, and virtues, in a consequentialist framework. This paper seeks to show that all moral theories can be consequentialised.
The paper distinguishes between different interpretations of the consequentialiser’s thesis, and emphasises the need for a
cardinal ranking of acts. The paper also offers a new answer as to why consequentialising moral theories is important: This
yields crucial methodological insights about how to pursue ethical inquires. 相似文献
13.
Edmund Pellegrino considered medicine as a skill, art, and perhaps most importantly, a moral enterprise. In this essay, I attempt to exemplify how the legacy and contributions of Edmund Pellegrino, as a teacher and a physician, could allow for a renaissance of medical practice in which physicians engage intellectual and moral virtue to both effect sound care, and do so in a humanitarian way, rather than in simple accordance with a business model of medicine. The virtues are viewed in a renewed light as being key characteristics of physicians, and important to patient centered care. 相似文献
14.
An antinomy of political judgment: Kant,Arendt, and the role of purposiveness in reflective judgment
Avery Goldman 《Continental Philosophy Review》2010,43(3):331-352
This article builds on Arendt’s development of a Kantian politics from out of the conception of reflective judgment in the
Critique of Judgment. Arendt looks to Kant’s analysis of the beautiful to explain how political thought can be conceived. And yet Arendt describes
such Kantian reflection as an empirical undertaking that justifies itself only in relation to the abstract principle of the
moral law. The problem for such an account is that the autonomy of the moral law appears to be at odds with the social cohesion
of Kantian political life. The ensuing contradiction can be deemed the antinomy of political judgment. Kant’s conception of
reflective judgment offers such an inquiry considerably more to work with than Arendt uncovers. In particular, the regulative
principle of the purposiveness of nature that is shown to direct all reflection can be seen to offer the solution to this
antinomy. 相似文献
15.
J. Warren Salmon 《Theoretical medicine and bioethics》1987,8(1):19-29
This article describes the most important determinant of contemporary American medical practice: the corporatization of the health care delivery system. It argues that there is an urgent need for greater reflection by physicians on the values inherent in profit-based health care and on the implications of such a model of care. Other pressures on the medical profession and several available responses are examined. The article then poses a challenge to the profession to assume a more forthright advocacy for social equity in health care provision. 相似文献
16.
Deborah S. Mower 《Ethical Theory and Moral Practice》2013,16(1):113-137
Situationist research in social psychology focuses on the situational factors that influence behavior. Doris and Harman argue that this research has powerful implications for ethics, and virtue ethics in particular. First, they claim that situationist research presents an empirical challenge to the moral psychology presumed within virtue ethics. Second, they argue that situationist research supports a theoretical challenge to virtue ethics as a foundation for ethical behavior and moral development. I offer a response from moral psychology using an interpretation of Xunzi—a Confucian virtue ethicist from the Classical period. This Confucian account serves as a foil to the situationist critique in that it uncovers many problematic ontological and normative assumptions at work in this debate regarding the prediction and explanation of behavior, psychological posits, moral development, and moral education. Xunzi’s account of virtue ethics not only responds to the situationist empirical challenge by uncovering problematic assumptions about moral psychology, but also demonstrates that it is not a separate empirical hypothesis. Further, Xunzi’s virtue ethic responds to the theoretical challenge by offering a new account of moral development and a ground for ethical norms that fully attends to situational features while upholding robust character traits. 相似文献
17.
18.
Abigail M. Shepherd Sarah S. Schnitker G. Michael Leffel Ross A. Oakes Mueller Farr A. Curlin John D. Yoon 《The journal of positive psychology》2018,13(2):143-154
The Project on the Good Physician is a national longitudinal study of moral and professional formation of American physicians over the course of medical training. The purpose of this paper is to examine the processes by which spirituality influences the development of three virtues (mindfulness, empathic compassion, and generosity) in medical students as mediated by the moral intuition to care/harm, as well as make predictions as to how this type of study could be generalizable to other populations. Study participants were 563 medical students recruited by the University of Chicago from 24 medical schools across the U.S. (54.7% male, 57% white) who completed measures assessing virtue formation 9 months apart. Path analysis of a cascade model showed that spirituality (but not religiousness) was directly and indirectly related to change in the virtue empathic compassion, and also indirectly related to change in the virtue generosity. Moreover, the moral intuition to care/harm partially mediated the association between spirituality and the virtues of empathic compassion and generosity (but not mindfulness). 相似文献
19.
This paper examines the concept of ‘openness with patients’ from the stand-point of the limitations of biomedical ethics.
Initially we review contemporary critiques of bioethics and, in particular, of principlism; we relate how other; somewhat
neglected, forms of medical ethics can yield useful information and provide moral guidance.
The main section of the paper then shows how a bioethical approach to openness misses the social context in our example, the
viewpoints of patients; we present some of the increasing wealth of research evidence which points towards patients wanting
more information and a greater degree of openness.
Finally we put forward that a principlist’s objection to active encouragement of openness might be based on the risk of infringing
upon the ‘right not to know’. We reject this by arguing how rights can be trumped.
Dr. Anthony S. Kessel, BSc, MBBS, Mphil, MSc, is a general practitioner, medical ethicist and currently specialist registrar
(Barking & Havering Health Authority)/Honorary lecturer in public health medicine in the Epidemiology Unit, London School
of Hygiene & Tropical Medicine, London, UK. 相似文献
20.
Erin Frykholm 《Pacific Philosophical Quarterly》2016,97(4):612-637
This article offers a straightforward reading of Hume's ‘narrow circle’ – the boundary employed to define those with whom we sympathize in assessing an agent's moral character – that follows from a more careful look at his account of virtue. Hume employs a principle that can be understood as a virtue ethical equivalent of associative obligation, which thereby delimits the boundaries of this circle. This reading avoids concerns about unjustified partiality, moral blind spots, and demandingness, and shows a clear path for reaching uniform moral judgments; it also offers a new perspective on virtue of interest for contemporary virtue ethics. 相似文献