<p>The health care formulation of the principle of autonomy can be expressed as follows; ‘you shall not treat a patient without the informed consent of the patient, or his or her lawfulsurrogate, except in narrowly defined emergencies’. The principle of beneficence refers to a moral obligation to act for the benefit of others. In heath care, the good or benefit in question is the restoration of the health of the patient. In fulfilling this obligation of beneficence, the physician sometimes intentionally overrides the patient’s preferences or actions for the purpose of benefiting the patient. This is called paternalism. It therefore amounts to a violation of the principle of autonomy and hence there arises a tension or conflict between autonomy and beneficence.</p><p>The principle of autonomy claims to be pre-eminent to the principle of beneficence and vice versa. Both have their arguments as well as their limitations. However, there is the need for at least weak paternalism for the mentally ill patients because of their diminished autonomy. But in the case of the temporarily mentally ill patient whose autonomy is both restored and diminished following the periodic and intermittent occurrence of his or her mental illness, there is a need to go deeper to find justification for paternalistic intervention.</p><p>Both act and rule utilitarianism will find justification for paternalism in this case because the consequence of the action will be greater good for both the patient and the society. Kantianism will give it support from the point of view that the intention is to restore the autonomy of the patient by not using him or her as a means but as and end in himself or herself. Beauchamp and Childress will equally throw their weight behind the justification since prima facie obligations could be overridden in a conflict situation and since restricting a short term autonomy to protect and advance long term autonomy will appeal to common morality.</p>

The health care formulation of the principle of autonomy can be expressed as follows; ‘you shall not treat a patient without the informed consent of the patient, or his or her lawfulsurrogate, except in narrowly defined emergencies’. The principle of beneficence refers to a moral obligation to act for the benefit of others. In heath care, the good or benefit in question is the restoration of the health of the patient. In fulfilling this obligation of beneficence, the physician sometimes intentionally overrides the patient’s preferences or actions for the purpose of benefiting the patient. This is called paternalism. It therefore amounts to a violation of the principle of autonomy and hence there arises a tension or conflict between autonomy and beneficence. The principle of autonomy claims to be pre-eminent to the principle of beneficence and vice versa. Both have their arguments as well as their limitations. However, there is the need for at least weak paternalism for the mentally ill patients because of their diminished autonomy. But in the case of the temporarily mentally ill patient whose autonomy is both restored and diminished following the periodic and intermittent occurrence of his or her mental illness, there is a need to go deeper to find justification for paternalistic intervention. Both act and rule utilitarianism will find justification for paternalism in this case because the consequence of the action will be greater good for both the patient and the society. Kantianism will give it support from the point of view that the intention is to restore the autonomy of the patient by not using him or her as a means but as and end in himself or herself. Beauchamp and Childress will equally throw their weight behind the justification since prima facie obligations could be overridden in a conflict situation and since restricting a short term autonomy to protect and advance long term autonomy will appeal to common morality.

There is no stronger or more enduring prohibition in medicine than the rule against the killing of patients by doctors. This prohibition is rooted in some medical codes and principles. Out standing among the principles surrounding these prohibitions are the principles of beneficence and non-maleficience. The contents of these principles in a way mark the professional integrity of the physician. But the modern approach to health care services pulls a demand for the respect of the individual right of self-determination. This demand is now glaring in almost all the practices pertaining to health care services. In end of life decisions, this modern demand is found much in practices like physician- assisted suicide and euthanasia. It demands that the physician ought to respect the wish and choice of the patient, and so, must assist the patient in bringing about his or her death when requested. In such manner, this views the principle of autonomy as absolute and should not be overridden in any circumstance. However, the physician on his part is part of the medical profession that has integrity to protect. This integrity in medical profession which demands that the physician works only towards the health care of the patient and to what reduces diseases and deaths often go contrary to this respect for individual autonomy. Thus faced with such requests by patients, the physician always sees his integrity in conflict with his demand to respect the autonomous choice of the patient and so has a dilemma in responding to such requests. This is the focus of this work,"Professional Integrity and the Dilemma in Physician- Assisted Suicide" However, the centre of my argument in this work is not merely though necessary to develop general arguments for or against the general justification of PAS, but to critically view the role played by the physicians in assisting the death of their patients as it comes in conflict with the medical obligation and integrity. Is it morally right, out rightly wrong or in certain situation permissible that physicians respond positively to the request of the patients for PAS? This is the overarching moral problem in the morality of physician- assisted suicide, and this work will consider this in line with the main problem in the work “the dilemma of professional physicians in the assistance of suicide.

Title from PDF of title page. / Document formatted into pages; contains 165 pages. / Thesis (M.A.)--University of South Florida, 2002. / Includes bibliographical references. / Text (Electronic thesis) in PDF format. / ABSTRACT: The doctrine of informed consent, defined as respect for autonomy, is the tool used to govern the relationship between physicians and patients. Its framework relies on rights and duties that mark these relationships. The main purpose of informed consent is to promote human rights and dignity. Some researchers claim that informed consent has successfully replaced patients&softsign; historical predispositions to accept physicians' advice without much explicit resistance. / Although the doctrine of informed consent promotes ideals worth pursuing, a successful implementation of these ideals in practice has yet to occur. What has happened in practice is that attorneys, physicians, and hospital administrators often use consent forms mainly to protect physicians and medical facilities from liability. Consequently, ethicists, legal theorists, and physicians need to do much more to explain how human rights and human dignity relate to the practice of medicine and how the professionals can promote them in practice. / This is especially important because patients' vulnerability has increased just as the complexity and power of medical science and technology have increased. Certain health care practices can shed light on the difficulties of implementing the doctrine of informed consent and explain why it is insufficient to protect patients' rights and dignity. Defining a normal biological event as a disease, and routinely prescribing hormone drug therapy to menopausal women for all health conditions related to menopause, does not meet the standards of free informed consent. / Clinicians provide insufficient disclosure about risks related to long-term use of hormone therapies and about the absence of solid evidence to support their bias toward hormone therapies as a treatment of choice for menopause related health conditions. The contributing problem is women's failure to act as autonomous agents because they either choose not to take an active part in their own therapy or because they fear to question physicians' medical authority. To insure that patients' autonomy and free choice are a part of every physician-patient interaction, physicians and patients need actively to promote them as values that are absolutely indispensable in physicians' offices, clinics, and hospitals. / System requirements: World Wide Web browser and PDF reader. / Mode of access: World Wide Web.

Är det möjligt att välja rätt embryo vid In-vitro fertilisering (IVF)? I sådana fall, vad innebär det att något är det rätta embryot? I denna uppsats diskuteras IVF och de moraliska dilemman som kan uppstå vid val av embryo. Vid IVF är det möjligt att ställa en preimplantorisk genetisk diagnostik (PGD) vilken kan ge information om genetiska sjukdomar och andra anlag, såväl som kön och kromosomfel. Enligt Julian Savulescu, som förespråkar the Principle of Procreative Beneficence, är vi moraliskt skyldiga att välja ett friskt embryo, vilket också anses vara det rätta embryot. I kontrast till detta ställs Christine Overall som menar att Savulescus princip innebär problem för hur vi bör se på barnafödande. Jag diskuterar vidare hur vi utifrån ett socialt och ett samhällsperspektiv kan se det som moraliskt tveksamt att förbjuda att personer med vissa anlag föds, samt försöker visa på Savulescus ignorans för hur IVF fungerar och att detta bidrar till att hans argument fallerar.

Informed consent can be considered, without any doubt, as a central issue in current bioethics and in medical law. The modern relationship between physician and patient has completely changed. Informed consent has dominated the theoretical discussions since the 1970s. Its importance is essential for both medical research and clinical practice. This work focuses mainly on clinical practice, on the relationship between a doctor (or more generally a healthcare professional) and a patient. The institute of informed consent has evolved similarly in medical ethics as well as in the medical law, but there are some significant differences. One of the basic issues of this work is to distinguish both positions and point out differences between legal and ethical aspects of this institute. The thesis sees the fundamental differences in the different purposes of both two key normative systems, in their function, in the values they represented and in the principles they emphasized. While trust and mutuality are essential to informed consent in ethics, the legal institute reflects more the protection of the subjects, especially the protection against abuse, thus providing legal certainty especially for the patient. The ethical level is primarily to ensure respect for the other person so that he or she is...

Submitted by Patrícia Valim Labres de Freitas (patricial) on 2016-04-06T17:18:31Z No. of bitstreams: 1 Éverton Reis Quevedo_.pdf: 9189725 bytes, checksum: 29ccd781526912221a43b8f7feea95e7 (MD5) / Made available in DSpace on 2016-04-06T17:18:32Z (GMT). No. of bitstreams: 1 Éverton Reis Quevedo_.pdf: 9189725 bytes, checksum: 29ccd781526912221a43b8f7feea95e7 (MD5) Previous issue date: 2016-01-08 / Fundação Milton Valente / O objetivo desta investigação é recuperar e evidenciar a trajetória da Sociedade Portuguesa de Beneficência de Porto Alegre e de seu maior investimento, o Hospital Beneficência Portuguesa de Porto Alegre, do ponto de vista de sua inserção na cotidianidade médico-social da capital da Província do Rio Grande do Sul. O hospital constitui-se em um campo documental, não sendo somente um lugar de cura, mas de registro, acúmulo e formação do saber. Neste sentido, o Hospital Beneficência Portuguesa de Porto Alegre possui acervos inexplorados, que registram o cotidiano institucional, somando-se aos arquivos das demais instituições de memória do Rio Grande do Sul. Almejamos, assim, visibilizar a criação e a trajetória da Sociedade Beneficência Portuguesa, usando-a como um observatório privilegiado para o entendimento do contexto relacional urbano em que surge (social, econômico e familiar) e das experiências e percepções sobre cura, cuidado e caridade. / The objective of this research is to recover and show the trajectory of the Portuguese Society Charity of Porto Alegre and its largest investment, the Portuguese Beneficent Hospital of Porto Alegre, the point of view of its inclusion in the everydayness of medical and social capital, and even in regional and national community more broadly. The hospital constitutes in a documentary field, with not only a place of healing, but registration, formation and accumulation of knowledge. In this sense, the Portuguese Beneficent Hospital of Porto Alegre has untapped archives that record the institutional routine, adding files to the other memory institutions of Rio Grande do Sul intend, thus visualizing the creation and history of the Portuguese Beneficent Society, using it as a privileged observatory for understanding ethnic mutualism, urban relational context in which it appears (social, economic and family) and the experiences and perceptions of healing, care and charity.

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En este trabajo se pretende analizar las medidas que diversas instituciones, tanto eclesiásticas como civiles, adoptaron para afrontar el problema social del “desamparo” durante la primera mitad del siglo XVIII en el Reino de Murcia, donde la mayor parte del estado llano sufrió durísimas condiciones de vida. La caridad era un principio vigente en la sociedad española del Antiguo Régimen y permitió que los pobres y desamparados fueran atendidos. La mayor parte de las iniciativas procedían del ámbito eclesiástico. De este modo, el cabildo catedralicio, el obispado o las órdenes religiosos pusieron parte de sus rentas al servicio de los necesitados. Pero también el concejo y los particulares contribuyeron a intentar que la situación de muchas personas mejorase. Pero lo que se ha comprobado es que, pese a todo, las rentas destinadas fueron una mínima parte de lo que se podía haber utilizado. / This paper aims to analyze the actions that various institutions, both ecclesiastical and civil, adopted to address the social problem of "helplessness" in the first half of the eighteenth century in the Kingdom of Murcia, where most of the people suffered hard conditions of life. Charity was a active principle in Spanish society of the Ancien Regime and it allowed the poor and homeless were served. Most of the initiatives came from the ecclesiastical sphere. Thus, the cathedral chapter, the bishop or religious orders used part of their income to service the needy. But the City Council and individuals contributed to attempt that the situation of many people improve. But what has been proven is that, despite everything, the rents were aimed a fraction of what they could have used

This doctoral thesis analyzes the systematic role of Kant's conception of happiness in his moral, legal and political theory. Although many of his conclusions and arguments are directly or indirectly influenced by his conception of human happiness, Kant's underlying assumptions are rarely overtly discussed or given much detail in his works. Kant also provides different and apparently incompatible definitions of happiness. This research explores the domains of Kant's practical philosophy in which his conception of happiness plays a systematic role: the relation between the natural need of human beings to pursue happiness and the ends-oriented structure of the human will; Kant's anti-eudaimonism in ethical theory; Kant's claim that we have an indirect duty to promote our own happiness and the problem that under certain circumstances, the indeterminacy of happiness makes it not irrational to choose short term satisfaction at the costs of one's overall, long term happiness, given Kant's conception of non-moral choice as expectation of pleasure; Kant's justification of the duty to adopt the happiness of others as our ends (the duty of beneficence) and the latitude and eventual demandingness of this duty; finally, since Kant also subsumes subsistence needs and welfare under the concept of happiness of individuals, I also engage with the question of state provision for the poor in the Kantian Rechtsstaat and explore Kant's conception of equity or fairness (Billigkeit) as an alternative to the traditional minimalist and the welfare interpretations of the Kantian state.