Endless research II. The genomic era. Neohippocratic Medicine

The great progress of genetics research, during 2015-2017, will certainly influence all medical specialties including nuclear medicine. In nuclear medicine there are still problems to solve as to differentiate between infection, inflammation and cancer etc. Furthermore, in dosimetry and radiation protection there are worldwide problems. It has been reported that ⁶⁴ Cu-cetuximab immune-PET represented EGFR expression levels in ESCC tumors and that ¹⁷⁷ Lu-cetuximab radioimmunotherapy effectively inhibited the tumor growth. Recent important research findings and few related suggestions for further research are mentioned related to Gastroenterology, Neohippocratic Medicine, the Respiratory System, Neurology and the Hayflick phenomenon. Perhaps we now live in the genetics transformation era, the Genomie's Era.

Must research benefit human subjects if it is to be permissible?

Must medical experiments with human subjects offer them a 'favourable risk-benefit ratio', that is, more expectation of benefit than harm or burden, if they are to be judged as ethically justified? Ethical justification is easier for experiments that do offer net benefit to subjects, but ethical justification is possible also for some experiments that do not. Basic science experiments with healthy volunteers and 'Phase I' drug trials that seek to determine tolerable dosage levels are routinely approved by ethical review committees; moreover, guidance they receive from government funding agencies specifically asks them to weigh risks to subjects against benefits to subjects and also benefits to those who may benefit from the knowledge gained in the experiment. If a puzzle remains, it is why there remains any assumption that research ethics requires a 'favourable risk-benefit ratio' for the individual research subject.

The state of ethical-legal oaths in UK medical practice today: Is it time to look at standardising?

The taking of an ethical-legal oath is a "rite of passage" for many medical practitioners. A 1997 paper noted that half of medical schools in the UK administer an oath. I performed a survey of UK medical schools to see whether these are still used today. An electronic survey was sent to 31 UK medical schools, asking them whether the Hippocratic Oath (in any version) was taken by their medical students; non-respondents were followed up by telephone. Information was obtained from 21 UK medical schools, giving a response rate of 68% (21/31). A total of 18 (86%) institutions use an oath. Ethical-legal oaths are therefore taken in the vast majority of UK medical schools today. However, a great variety are used, and there are advantages in standardisation. My recommendation is that the Standard Medical Oath of the UK (SMOUK) is adopted by all medical schools, and that this is also taken regularly by doctors as part of revalidation.

Ludwig Edelstein (1902-1965): a German historian of medicine in North American exile and the emergence of the modern Hippocratic Oath

Already emerging as an original thinker in the field of classical philology and history of medicine, German scholar Ludwig Edelstein became one of many scholars who lost his academic position when the National Socialists came to power in early 1933. This paper details his life before and after his difficult transition from Europe to North America, while reviewing the lasting significance of his translation and commentary on the Hippocratic Oath.

Medical murder in Belgium and the Netherlands

This article is a response to Raphael Cohen-Almagor's paper entitled 'First do no harm: intentionally shortening lives of patients without their explicit request in Belgium'. His paper deals with very important matters of life and death, however its concept usage is in part misleading. For instance, the fact that medical murder takes place both in Belgium and the Netherlands is missed. Cohen-Almagor calls such acts 'worrying' and considers them to be 'abuse'. However, it remains an open question whether or not there can be such a thing as legitimate murder in a medical context. From the combined perspectives of justice and the duty to end unbearable suffering, there might be. Thus, key arguments for euthanasia are also prominent in an argument for medical murder.

IMAN & IHSAN, APPLICATION IN PHYSICIAN TRAINING AND THE THERAPEUTIC RELATIONSHIP

The journey from illness to health may be fraught with unfavorable outcomes, inadvertent errors, or even medical malpractice. Indeed, alleged medical negligence or malpractice is emblematic of the underlying dissonance in what should otherwise be an ideal therapeutic relationship between physicians and patients. The increasing incidence of alleged medical negligence in the West and in the Muslim world has led physicians to fear the threat of litigation. Consequently, this results in defensive medicine, avoiding higher- risk medical and surgical specialties or procedures, and potentially adversarial patient-physician interactions. Medical schools have adopted white coat ceremonies as a symbolic attempt to inculcate students in the healing tradition and; along with the pledging of the Hippocratic Oath, to imbue them with a sense of compassion and duty towards the ill. Such endeavors should serve to motivate trainees and physicians to respond to suffering with continued empathy and effort rather than with suspicion and fear of an unfavorable outcome or alleged negligence. Objective: The purpose of this papers to offer a novel, complimentary approach to the white coat ceremony and the pledging of the Hippocratic Oath, by discerning the Islamic principles of Iman (faith) and Ihsan (a call to virtue) to define an appropriate healing relationship between physicians and patients. In order to introduce students to this tradition of healing, this alternative approach may be introduced, taught, and modeled for physicians-in training in their actual clinical practice. Philosophical Perspective: Since inception of the white coat ceremony in 1993, the Hippocratic perspective has been applied to inculcate a sense of compassion and duty to the ill. Along with recognition of the Human Condition or Fitra; the concept of Iman and Ihsan within the Muslim world should be applied by physicians-in-training to define their duty and their approach to future patients, themselves and their Creator. Such and approach demands a higher level calling than that outlined by the expected standards of Islamic law or Shari'a. Conclusion: Instilling Iman and Ihsan principles as and embedded component of medical treatment potentially should curtail medical malpractice exposure, simplify due process, and improve patients, physician healing relationships.

First do no harm: intentionally shortening lives of patients without their explicit request in Belgium

The aim of this article is to provide a critical review of one of the most worrying aspects of the euthanasia policy and practice in Belgium--the deliberate shortening of lives of some patients without their explicit voluntary request. Some suggestions designed to improve the situation and prevent abuse are offered.

The "soul of professionalism" in the Hippocratic Oath and today

This article views the Hippocratic Oath from a new perspective and draws consequences for modern health care. The Oath consists of two parts, a family-like alliance where the teacher of the "art" is equal to a father and a set of maxims how the "art" is to be practiced. Self-commitments stated before the gods tie the parts together and give the alliance trustworthiness. One might call this a proto-profession. Modern physicians form a similar alliance. Specific knowledge and skills and specific action guiding rules are elements of a profession but its trustworthiness rests on a combination of professional autonomy and public control. In order to be granted autonomy the profession must show some effort in enforcing its specific rules and in order to do so its members need to be convinced of the intrinsic value of their profession (the "soul of professionalism" according to Freidson). Whereas in antiquity physicians acted as single individuals the modern alliance is shaped by division of labour. Physicians use each other and other professions by mutual consent and the health care system as means in the diagnostic-therapeutic process. As any actor is reponsible for the means he uses physicians are co-responsible accordingly. Thus, professional conduct now entails care for the organisation of the alliance as detailed in the "Charter on Medical Professionalism". The effort the profession gives to this task will confirm its trustworthiness.

[Bioethics is dead. Long live medical ethics!]

The purpose of this paper is to show a paradigmatic crisis in academic bioethics. Since an important part of bioethicists began to relativize the ethical prohibition of killing an innocent human being, one way or another they began to ally with the death industry: the business of abortion, and then that of euthanasia. The thesis of this paper is that by crossing that Rubicon bioethics has been corrupted and has lost its connection to the ethical, political and legal discourse. One can only hope that it will revive from its ashes if it retakes the ″taboo″ of the sacredness of human life, something for which medical ethics could provide invaluable help, because it still keeps the notion that ″a doctor should not kill″, although in an excessively ″discreet″ and somehow ″ashamed″ way. However, conscientious doctors know more about ethics than most bioethicists.