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  1. Can nonhuman animals commit suicide?David M. Pena-Guzman - 2017 - Animal Sentience 1 (20).
    Many people believe that only humans have the cognitive and behavioral capacities needed for suicidal behavior, such as reflexive subjectivity, free will, intentionality, or awareness of death. Three counterarguments — based on (i) negative emotions and psychopathologies among nonhuman animals, (ii) the nature of self-destructive behavior, and (iii) the problem of model fidelity in suicide research — suggest that self-destructive and self-injurious behaviors among human and nonhuman animals vary along a continuum.
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  • Negative expertise in conditions of manufactured ignorance: epistemic strategies, virtues and skills.Jaana Parviainen & Lauri Lahikainen - 2019 - Synthese 198 (4):3873-3891.
    This paper is motivated by the need to respond to the spread of influential misinformation and manufactured ignorance, which places pressure on the work of experts in various sectors. To meet this need, the paper discusses the conditions required for expert testimony to evolve a reconceptualisation of negative capability as a new form of epistemic humility. In this regard, professional knowledge formation is not considered to be separate from the institutional and social processes and values that uphold its production. Drawing (...)
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  • A Feminist Bioethics Approach to Diagnostic Uncertainty.Anna K. Swartz - 2018 - American Journal of Bioethics 18 (5):37-39.
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  • Animal Sentience and the Precautionary Principle.Jonathan Birch - 2017 - Animal Sentience 2:16(1).
    In debates about animal sentience, the precautionary principle is often invoked. The idea is that when the evidence of sentience is inconclusive, we should “give the animal the benefit of the doubt” or “err on the side of caution” in formulating animal protection legislation. Yet there remains confusion as to whether it is appropriate to apply the precautionary principle in this context, and, if so, what “applying the precautionary principle” means in practice regarding the burden of proof for animal sentience. (...)
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  • Intellectual Humility: Owning Our Limitations.Dennis Whitcomb, Heather Battaly, Jason Baehr & Daniel Howard-Snyder - 2017 - Philosophy and Phenomenological Research 94 (3):509-539.
    What is intellectual humility? In this essay, we aim to answer this question by assessing several contemporary accounts of intellectual humility, developing our own account, offering two reasons for our account, and meeting two objections and solving one puzzle.
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  • Neurodiversity, epistemic injustice, and the good human life.Robert Chapman & Havi Carel - 2022 - Journal of Social Philosophy 53 (4):614-631.
    Journal of Social Philosophy, EarlyView.
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  • Relational Autonomy and Support for Autonomy: A Commentary on "Relational Autonomy as a Theoretical Lens for Qualitative Health Research" by Jennifer A. H. Bell.Sylvia Burrow - 2020 - International Journal of Feminist Approaches to Bioethics 13 (2):98-102.
    Susan Sherwin's approach to bioethics promotes more inclusive and less oppressive sociopolitical environments within healthcare for marginalized groups. Sherwin's relational theory of autonomy endorses this aim in targeting live options as bellwethers for recognizing contexts constraining or promoting autonomy. Those contexts closing off certain options as pursuable in practice limit autonomy while those promoting a plurality of practically pursuable courses of action are autonomy enhancing. Attending to what is possible in practice is thus key to understanding how autonomy is impacted. (...)
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  • Neither the “Devil’s Lettuce” nor a “Miracle Cure:” The Use of Medical Cannabis in the Care of Children and Youth.Margot Gunning, Ari Rotenberg, James Anderson, Lynda G. Balneaves, Tracy Brace, Bruce Crooks, Wayne Hall, Lauren E. Kelly, S. Rod Rassekh, Michael Rieder, Alice Virani, Mark A. Ware, Zina Zaslawski, Harold Siden & Judy Illes - 2022 - Neuroethics 15 (1):1-8.
    Lack of guidance and regulation for authorizing medical cannabis for conditions involving the health and neurodevelopment of children is ethically problematic as it promulgates access inequities, risk-benefit inconsistencies, and inadequate consent mechanisms. In two virtual sessions using participatory action research and consensus-building methods, we obtained perspectives of stakeholders on ethics and medical cannabis for children and youth. The sessions focused on the scientific and regulatory landscape of medical cannabis, surrogate decision-making and assent, and the social and political culture of medical (...)
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  • Ethical Management of Diagnostic Uncertainty: Response to Open Peer Commentaries on “Why Bioethics Should Be Concerned With Medically Unexplained Symptoms”.Diane O’Leary - 2018 - American Journal of Bioethics 18 (8):W6-W11.
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  • Evidence, ethics and the promise of artificial intelligence in psychiatry.Melissa McCradden, Katrina Hui & Daniel Z. Buchman - 2023 - Journal of Medical Ethics 49 (8):573-579.
    Researchers are studying how artificial intelligence (AI) can be used to better detect, prognosticate and subgroup diseases. The idea that AI might advance medicine’s understanding of biological categories of psychiatric disorders, as well as provide better treatments, is appealing given the historical challenges with prediction, diagnosis and treatment in psychiatry. Given the power of AI to analyse vast amounts of information, some clinicians may feel obligated to align their clinical judgements with the outputs of the AI system. However, a potential (...)
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  • Clinical Decision-Making, Gender Bias, Virtue Epistemology, and Quality Healthcare.James A. Marcum - 2017 - Topoi 36 (3):501-508.
    Robust clinical decision-making depends on valid reasoning and sound judgment and is essential for delivering quality healthcare. It is often susceptible, however, to a clinician’s biases such as towards a patient’s age, gender, race, or socioeconomic status. Gender bias in particular has a deleterious impact, which frequently results in cognitive myopia so that a clinician is unable to make an accurate diagnosis because of a patient’s gender—especially for female patients. Virtue epistemology provides a means for confronting gender bias in clinical (...)
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  • Rejecting Reality and Substituting One?'s Own; Why Bioethics Should Be Concerned With Medically Unexplained Symptoms.Mark Henderson Arnold & Ian Kerridge - 2018 - American Journal of Bioethics 18 (5):26-28.
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  • Differential Diagnosis and the Suspension of Judgment.Ashley Kennedy - 2013 - Journal of Medicine and Philosophy 38 (5):487-500.
    In this paper I argue that ethics and evidence are intricately intertwined within the clinical practice of differential diagnosis. Too often, when a disease is difficult to diagnose, a physician will dismiss it as being “not real” or “all in the patient’s head.” This is both an ethical and an evidential problem. In the paper my aim is two-fold. First, via the examination of two case studies (late-stage Lyme disease and Addison’s disease), I try to elucidate why this kind of (...)
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  • A critical and systematic literature review of epistemic justice applied to healthcare: recommendations for a patient partnership approach.Catherine Isadora Côté - 2024 - Medicine, Health Care and Philosophy 27 (3):455-477.
    Invalidation from healthcare practitioners is an experience shared by many patients, especially those marginalized or living with contested conditions (e.g., chronic pain, fibromyalgia, etc.). Invalidation can include not taking someone’s testimony seriously, imposing one’s thoughts, discrediting someone’s emotions, or not perceiving someone’s testimony as equal and competent. Epistemic injustices, that is, the disqualification of a person as a knower, are a form of invalidation. Epistemic injustices have been used as a theoretical framework to understand invalidation that occurs in the patient-healthcare (...)
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  • Calibrating Confident Judgments About Medically Unexplained Symptoms.Abraham Schwab - 2018 - American Journal of Bioethics 18 (5):36-37.
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  • Language barriers and epistemic injustice in healthcare settings.Yael Peled - 2018 - Bioethics 32 (6):360-367.
    Contemporary realities of global population movement increasingly bring to the fore the challenge of quality and equitable health provision across language barriers. While this linguistic challenge is not unique to immigration contexts and is likewise shared by health systems responding to the needs of aboriginal peoples and other historical linguistic minorities, the expanding multilingual landscape of receiving societies renders this challenge even more critical, owing to limited or even non‐existing familiarity of modern and often monolingual health systems with the particular (...)
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