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The Hippocratic oath

Baltimore,: The Johns Hopkins press (1943)

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  1. Aristotle on the Nature and Politics of Medicine.Samuel H. Baker - 2021 - Apeiron 54 (4):441-449.
    According to Aristotle, the medical art aims at health, which is a virtue of the body, and does so in an unlimited way. Consequently, medicine does not determine the extent to which health should be pursued, and “mental health” falls under medicine only via pros hen predication. Because medicine is inherently oriented to its end, it produces health in accordance with its nature and disease contrary to its nature—even when disease is good for the patient. Aristotle’s politician understands that this (...)
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  • The Hippocratic Oath as Epideictic Rhetoric: Reanimating Medicine's Past for Its Future.Lisa Keränen - 2001 - 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 force. Only (...)
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  • A virtue ethics approach to moral dilemmas in medicine.P. Gardiner - 2003 - Journal of Medical Ethics 29 (5):297-302.
    Most moral dilemmas in medicine are analysed using the four principles with some consideration of consequentialism but these frameworks have limitations. It is not always clear how to judge which consequences are best. When principles conflict it is not always easy to decide which should dominate. They also do not take account of the importance of the emotional element of human experience. Virtue ethics is a framework that focuses on the character of the moral agent rather than the rightness of (...)
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  • (1 other version)Toward a Reconstruction of Medical Morality.Edmund D. Pellegrino - 2006 - American Journal of Bioethics 6 (2):65-71.
    At the center of medical morality is the healing relationship. It is defined by three phenomena: the fact of illness, the act of profession, and the act of medicine. The first puts the patient in a vulnerable and dependent position; it results in an unequal relationship. The second implies a promise to help. The third involves those actions that will lead to a medically competent healing decision. But it must also be good for the patient in the fullest possible sense. (...)
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  • Professionalism, Organizationalism and Sur-moralism: Three ethical systems for physicians.Jonathan Bolton - 2021 - Medicine, Health Care and Philosophy 25 (1):153-159.
    Over the last 50 years, the term professionalism has undergone a widespread expansion in its use and a semantic shift in its meaning. As a result, it is at risk of losing its descriptive and analytical value and becoming instead simply an empty evaluative label, a fate described by C. S. Lewis as ‘verbicide’. This article attempts to rescue professionalism from this fate by down-sizing its extension and reassigning some of its work to two other ethical domains, introduced as the (...)
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  • Human Rights and Global Mental Health: Reducing the Use of Coercive Measures.Kelso Cratsley, Marisha Wickremsinhe & Timothy K. Mackey - 2021 - In A. Dyer, B. Kohrt & P. J. Candilis (eds.), Global Mental Health: Ethical Principles and Best Practices. pp. 247-268.
    The application of human right frameworks is an increasingly important part of efforts to accelerate progress in global mental health. Much of this has been driven by several influential legal and policy instruments, most notably the United Nations’ Convention on the Rights of Persons with Disabilities, as well as the World Health Organization’s QualityRights Tool Kit and Mental Health Action Plan. Despite these significant developments, however, much more needs to be done to prevent human rights violations. This chapter focuses on (...)
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  • The Hippocratic Oath and the Declaration of Geneva: legitimisation attempts of professional conduct.Urban Wiesing - 2020 - Medicine, Health Care and Philosophy 23 (1):81-86.
    The Hippocratic Oath and the Declaration of Geneva of the World Medical Association are compared in terms of content and origin. Their relevance for current medical practice is investigated. The status which is ascribed to these documents will be shown and the status which they can reasonably claim to have will be explored. Arguments in favor of the Hippocratic Oath that rely on historical stability or historical origin are being examined. It is demonstrated that they get caught up in paradoxes. (...)
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  • Assessing Pellegrino's Reconstruction of Medical Morality.Robert M. Veatch - 2006 - American Journal of Bioethics 6 (2):72-75.
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  • The end of medical confidentiality? Patients, physicians and the state in history.Philip Rieder, Micheline Louis-Courvoisier & Philippe Huber - 2016 - Medical Humanities 42 (3):149-154.
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  • Palliative sedation: clinical context and ethical questions.Farr A. Curlin - 2018 - Theoretical Medicine and Bioethics 39 (3):197-209.
    Practitioners of palliative medicine frequently encounter patients suffering distress caused by uncontrolled pain or other symptoms. To relieve such distress, palliative medicine clinicians often use measures that result in sedation of the patient. Often such sedation is experienced as a loss by patients and their family members, but sometimes such sedation is sought as the desired outcome. Peace is wanted. Comfort is needed. Sedation appears to bring both. Yet to be sedated is to be cut off existentially from human experience, (...)
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  • Psychopathy: Morally Incapacitated Persons.Heidi Maibom - 2017 - In Thomas Schramme & Steven Edwards (eds.), Handbook of the Philosophy of Medicine. Springer. pp. 1109-1129.
    After describing the disorder of psychopathy, I examine the theories and the evidence concerning the psychopaths’ deficient moral capacities. I first examine whether or not psychopaths can pass tests of moral knowledge. Most of the evidence suggests that they can. If there is a lack of moral understanding, then it has to be due to an incapacity that affects not their declarative knowledge of moral norms, but their deeper understanding of them. I then examine two suggestions: it is their deficient (...)
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  • The hippocratic oath and contemporary medicine: Dialectic between past ideals and present reality?Fabrice Jotterand - 2005 - 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 and the tradition have to the original meaning of (...)
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  • Impact Factors of Empathy in Mainland Chinese Youth.Qing Zhao, Qiaoyue Ren, Yuanmiao Sun, Li Wan & Li Hu - 2020 - Frontiers in Psychology 11:517074.
    Empathy was investigated in 592 Mainland Chinese youth using the Interpersonal Reactivity Index. Participants’ empathy-related information covering demographic traits, emotional wellness, as well as academic and social problems were recorded. Results of Classification and Regression Tree (CART) analysis showed that emotional empathy, cognitive empathy, and empathy-related personal distress was impacted by inherited traits (e.g., sex), acquired traits (e.g., study major), and a combination of both aspects, respectively. Moreover, empathy was found to be higher in youth in a vulnerable social position (...)
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  • Smiling through clenched teeth: why compassion cannot be written into the rules.Yinchu Wang - 2016 - Journal of Medical Ethics 42 (1):7-9.
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  • Re-Visioning Medicine.Jill C. Thomas - 2014 - Journal of Medical Humanities 35 (4):405-422.
    Studies suggest that medical students and physicians have higher rates of anxiety, depression, and suicidal ideation than their peers in the general population. Some authors have suggested that medical culture perpetuates these problems by erecting “barriers to treatment,” preventing students and physicians from getting the help they need. Here, the author begins a broader examination of the potential role of culture by examining the myths and symbols that form the basis for medical culture and the medical self-image. The author argues (...)
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  • (1 other version)Toward a reconstruction of medical morality.Edmund D. Pellegrino - 1987 - Journal of Medical Humanities and Bioethics 8 (1):7-18.
    At the center of medical morality is the healing relationship. It is defined by three phenomena: the fact of illness, the act of profession, and the act of medicine. The first puts the patient in a vulnerable and dependent position; it results in an unequal relationship. The second implies a promise to help. The third involves those actions that will lead to a medically competent healing decision. But it must also be good for the patient in the fullest possible sense. (...)
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  • (1 other version)Is a common denominator possible for professional medical ethics?: Commentary on de vries' reflections on a medical ethics for the future.Edmund D. Pellegrino - 1982 - Theoretical Medicine and Bioethics 3 (1):139-142.
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  • The Physician's Covenant With Patients in Pain.Robert L. Fine - 2010 - American Journal of Bioethics 10 (11):23-24.
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  • Hidden in Plain Sight: The Moral Imperatives of Hippocrates’ First Aphorism.Patrick James Fiddes & Paul A. Komesaroff - 2021 - Journal of Bioethical Inquiry 18 (2):205-220.
    This historiographic survey of extant English translations and interpretations of the renowned Hippocratic first aphorism has demonstrated a concerning acceptance and application of ancient deontological principles that have been used to justify a practice of medicine that has been both paternalistic and heteronomous. Such principles reflect an enduring Hippocratism that has perpetuated an insufficient appreciation of the moral nature of the aphorism’s second sentence in the practice of the art of medicine. That oversight has been constrained by a philological discourse (...)
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  • Practicing Moral Medicine: Patient Care to Public Health.Denise M. Dudzinski & Wylie Burke - 2006 - American Journal of Bioethics 6 (2):75-76.
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  • The Physician vs. the Halakhic Man: Theory and Practice in Maimonides's Attitude towards Treating Gentiles.Abraham Ofir Shemesh - 2018 - Journal for the Study of Religions and Ideologies 17 (49):18-31.
    Ancient Jewish law took a strict approach to medical relationships between Jews and non-Jews. Sages forbade Jews to provide non-Jews with medical services: to treat them, circumcise them, or deliver their babies, in order to refrain from helping pagan-idolatrous society. Such law created particularly severe social conflicts in cases of mixed societies based on joint systems. The current paper focuses on the attitude of Moses ben Maimon, a medieval Sephardic Jewish Rabbi towards providing medical service to gentiles. Following the classical (...)
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