Not all cultural traditions have the same conception of personhood. In Confucianism, self-individuation takes place only through engagement with others in the context of one’s social roles and relationships.
Medical students’ moral distress about end-of-life cases can be reduced through ethics consultation and ethics rounds, narrative reflection, and mentoring.
AMA J Ethics. 2017;19(6):585-594. doi:
10.1001/journalofethics.2017.19.6.stas1-1706.
Clinicians tend to view obesity as a disease, while members of the body positivity movement value their bodies as they are. Should clinicians treat obesity as a disease in patients who don’t see themselves as ill?
AMA J Ethics. 2018;20(12):E1195-1200. doi:
10.1001/amajethics.2018.1195.
When confidential medical information can prevent a serious harm to a third party, the patient’s prima facie right to confidentiality must be balanced against the physician’s prima facie obligation to prevent serious harm to that third party.
AMA J Ethics. 2015;17(9):819-825. doi:
10.1001/journalofethics.2015.17.9.ecas1-1509.
April R. Christensen, MD, Tara E. Cook, MD, and Robert M. Arnold, MD
Physicians who are uncomfortable with patients’ requests to participate in prayer should pause, listen respectfully, and reflect back their understanding of the request, regardless of whether they pray.
AMA J Ethics. 2018;20(7):E621-629. doi:
10.1001/amajethics.2018.621.
Chaplains can mediate between physicians and families by clarifying religious issues for physicians, who can then present treatment options informed by a patient’s priorities. Ideally, family and religious values and a physician’s judgment should work together to inform decision making.
AMA J Ethics. 2018;20(7):E670-674. doi:
10.1001/amajethics.2018.670.
AMA Journal of Ethics theme editor Subha Perni, MD, a recent graduate of the Columbia University College of Physicians and Surgeons, interviewed Elizabeth Epstein, PhD, RN, about strategies for understanding and address moral distress in clinical settings.