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Four principles of bioethics
Bioethics principles issues and cases
Medical ethics of bioethics essay
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Parents, with the extreme exceptions, want to do what is in the best interest of their child. They believe they are entitled to make decisions about the welfare of their child and that it is a violation of their right for anyone to order them to take measures they believe are wrong. The views of parents with binding religious and moral beliefs, greatly conflict all too often with the medical world. When is it justifiable to overrule a parent’s decision to refuse medical treatment for their child? I will argue that the Harm Principle serves as a justifiable means to overruling a parent’s decision.
According to the harm principle, we may restrict the freedom of other people to act if the restriction is necessary to prevent harm to others (pp.903). I agree, in such cases provided in the text (chemotherapy and blood transfusions), that medical intervention must be administered against a parent’s better judgment in life threatening situations. Too many times, the parents’ choice to refuse certain therapies results in more harm to the child than the actual therapy. One can argue that the risks and trials that accompany some therapies are much worse than the benefits achieved. I will argue that, although the pain might be hard to deal with, temporary pain is better than permanent loss. It is better to be able to pray and practice your religion during the life-saving treatments than to sit and mourn and regret not making the decision to attempt to save your child.
As a general notion, the public has agreed that minors are generally considered incompetent to provide legally binding consent regarding their healthcare, and parents are generally empowered to make those decisions on their behalf, unless that decision places the ...
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...bout the best for the child.
Works Cited
Munson, R. (2012). Intervention and reflection. basic issues in bioethics. (9 ed., pp. 36-37). Boston: Wadsworth.
Munson, R. (2012). Intervention and reflection. basic issues in bioethics. (9 ed., pp. 87). Boston: Wadsworth.
Munson, R. (2012). Intervention and reflection. basic issues in bioethics. (9 ed., pp. 97). Boston: Wadsworth.
Munson, R. (2012). Intervention and reflection. basic issues in bioethics. (9 ed., pp. 98). Boston: Wadsworth.
Munson, R. (2012). Intervention and reflection. basic issues in bioethics. (9 ed., pp. 103). Boston: Wadsworth.
Patsner, Bruce (2009). Faith versus Medicine: When a Parent Refuses A child’s Medical Care.
University of Houston Law Center.
http://www.law.uh.edu/Healthlaw/perspectives/2009/(BP)%20Faith.pdf?&lang=en_us&output=j
son&session-id=4011f757c6995745f4aebc22e152ec98
...s driven by non-maleficence, or the intent to “do no harm”. They know that withholding treatment for religious beliefs will potentially be fatal to both. While Maria is acting out of loyalty to her religious beliefs, the medical staff is acting out of loyalty to the patient’s well being and that of her unborn child. It would be unfair if no party were acting on behalf of that child. In conclusion, providers in this case must pursue every option in delivering life saving treatment for this child. This may involve legal action. If it were just Maria providers may attempt to influence her decision, but ultimately it would be up to her to refuse suggested treatment. Since her decision affects the life of the baby providers are called upon to save that child .
Nye, Howard. PHIL 250 B1, Winter Term 2014 Lecture Notes – Ethics. University of Alberta.
Caplan, A., & Arp, R. (2014). The deliberately induced abortion of a human pregnancy is not justifiable. Contemporary debates in bioethics (pp. 122). Oxford, West Sussex: Wiley.
Denise Dudzinski, PhD, MTS, Helene Starks, PhD, MPH, Nicole White, MD, MA (2009) ETHICS IN MEDICINE. Retrieved from: http://depts.washington.edu/bioethx/topics/pad.html
In America, the legal age to sign off on any medical consent is 18 years of age. Seventeen year olds should be able to compose their own medical decisions, and sign off on their own medical consents. Power should land in their hands, accompanied by the professional advice of a doctor. It is your body, be compelled to fabricate a decision without having to have your parent’s signature.
Patients are ultimately responsible for their own health and wellbeing and should be held responsible for the consequences of their decisions and actions. All people have the right to refuse treatment even where refusal may result in harm to themselves or in their own death and providers are legally bound to respect their decision. If patients cannot decide for themselves, but have previously decided to refuse treatment while still competent, their decision is legally binding. Where a patient's views are not known, the doctor has a responsibility to make a decision, but should consult other healthcare professionals and people close to the patient.
Joseph Millum, “Global Bioethics and Political Theory,” in Global Justice and Bioethics, ed. Joseph Millum and Ezekiel Emanuel (Oxford: Oxford University Press, 2012), 17-42
Second, to ensure that parental rights are enforced; minors should need parental consent to obtain an abortion (Earll). Parents are legally responsible for the well-being of their children. They are responsible for giving th...
Michael, T. (1998) 'Personhood' in Kuhse & Singer (eds.) A Companion to Bioethics. New Jersey:
May, T., & Aulisio, M.. (2009). Personal morality and professional obligations: rights of conscience and informed consent. Perspectives in biology and medicine,
Rogers, Arthur. The Lancet Vol. 344: "European bioethics convention stalled again." 9 Julty 1994; 118.
I believe that parents are not morally justified in having a child merely to provide life saving medical treatment to another child or family member, but that this does not mean that the creation of savior siblings is morally impermissible. By having a child solely to provide life saving medical treatment, you are treating this child merely as a means rather than an end to the individual child. By having the child solely as a means to save another, you are violating this savior sibling in that you are treating them as a source of spare parts that can be used by the sickly child in order to solely promote the prolonged life of the currently sick child. This view that having a child merely as a way to provide medical treatment does not consider the multitude of other avenues that this newborn child can take, and presupposes that the child will only be used for the single purpose of providing life saving medical treatment through use of stems cells or organ donation. What this view fails to consider is that these savior siblings are valued by families for so much more than just as a human bag of good cells and organs that can be used to save the life of the original child. Instead, these savior siblings can be valued as normal children themselves, in that they can be valued in the same way that any other child who is born is valued, yet at the same time they will also be able to provide life-saving treatment to their sibling. My view runs parallel to the view held by Claudia Mills who argues that it is acceptable to have a savior sibling, yet at the same time we can not have a child for purely instrumental motives, and instead should more so value the child for the intrinsic worth that they have. Mills presents her argument by puttin...
Steinbock, Bonnie, Alex J. London, and John D. Arras. "The Principles Approach." Ethical Issues in Modern Medicine. Contemporary Readings in Bioethics. 8th ed. New York: McGraw-Hill, 2013. 36-37. Print.
Freedman B. Equipoise and the ethics of clinical research. N Engl J Med. 1987; 317(3): 141-145
McGee, Glenn and Arthur L. Caplan. "Medical Ethics." Microsoft® Encarta® 98 Encyclopedia. © 1993-1997: Microsoft Corporation. CD-ROM.