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  1. Rational non-interventional paternalism: why doctors ought to make judgments of what is best for their patients.J. Savulescu - 1995 - Journal of Medical Ethics 21 (6):327-331.
    This paper argues that doctors ought to make all things considered value judgments about what is best for their patients. It illustrates some of the shortcomings of the model of doctor as 'fact-provider'. The 'fact-provider' model fails to take account of the fact that practising medicine necessarily involves making value judgments; that medical practice is a moral practice and requires that doctors reflect on what ought to be done, and that patients can make choices which fail to express their autonomy (...)
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  • Should informed consent be based on rational beliefs?J. Savulescu & R. W. Momeyer - 1997 - Journal of Medical Ethics 23 (5):282-288.
    Our aim is to expand the regulative ideal governing consent. We argue that consent should not only be informed but also based on rational beliefs. We argue that holding true beliefs promotes autonomy. Information is important insofar as it helps a person to hold the relevant true beliefs. But in order to hold the relevant true beliefs, competent people must also think rationally. Insofar as information is important, rational deliberation is important. Just as physicians should aim to provide relevant information (...)
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  • Jehovah's Witnesses and the refusal of blood.C. Junkerman - 1990 - Journal of Clinical Ethics 1 (2):167.
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  • Jehovah's Witnesses and the refusal of blood.D. T. Ridley - 1990 - Journal of Clinical Ethics 1 (3):254.
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