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  1. The Healer's Power.Howard Brody - 1992 - Yale University Press.
    Although the physician’s use and misuse of power have been discussed in the social sciences and in literature, they have never been explored in medical ethics until now. In this book, Dr. Howard Brody argues that the central task is not to reduce the physician’s power, as others have suggested, but to develop guidelines for its use, so that the doctor shares with the patient both information and the responsibility for deciding on appropriate treatment. Dr. Brody first reviews literary works (...)
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  • Walking a Fine Line: Physician Inquiries into Patients' Religious and Spiritual Beliefs.Cynthia B. Cohen, Sondra E. Wheeler & David A. Scott - 2001 - Hastings Center Report 31 (5):29-39.
    Modern physicians are taught that they should not involve themselves in their patients’ religious concerns. Many worry that doing so would be intrusive, manipulative, difficult, and embarrassing. Patients, however, often want their physicians to explore questions of religion and faith with them. If these questions are broached in a sensitive and flexible way, they can be a natural and appropriate part of the physician‐patient relationship.
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  • Reconceiving the Family: The Process of Consent in Medical Decisionmaking.Mark G. Kuczewski - 1996 - Hastings Center Report 26 (2):30-37.
    Bioethicists think about families in terms of conflicting interests. This mistake results from an impoverished notion of informed consent. Only by adequately characterizing the process of informed consent can we capture the phenomenon of shared decisionmaking.
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  • Talking about spirituality in the clinical setting: Can being professional require being personal?Mark G. Kuczewski - 2007 - American Journal of Bioethics 7 (7):4 – 11.
    Spirituality or religion often presents as a foreign element to the clinical environment, and its language and reasoning can be a source of conflict there. As a result, the use of spirituality or religion by patients and families seems to be a solicitation that is destined to be unanswered and seems to open a distance between those who speak this language and those who do not. I argue that there are two promising approaches for engaging such language and helping patients (...)
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