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Farr A. Curlin [20]Farr Curlin [6]
  1.  46
    Clash of Definitions: Controversies About Conscience in Medicine.Ryan E. Lawrence & Farr A. Curlin - 2007 - American Journal of Bioethics 7 (12):10 – 14.
    What role should the physician's conscience play in the practice of medicine? Much controversy has surrounded the question, yet little attention has been paid to the possibility that disputants are operating with contrasting definitions of the conscience. To illustrate this divergence, we contrast definitions stemming from Abrahamic religions and those stemming from secular moral tradition. Clear differences emerge regarding what the term conscience conveys, how the conscience should be informed, and what the consequences are for violating one's conscience. Importantly, these (...)
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  2.  51
    [Re]Considering Respect for Persons in a Globalizing World.Aasim I. Padela, Aisha Y. Malik, Farr Curlin & Raymond De Vries - 2015 - Developing World Bioethics 15 (2):98-106.
    Contemporary clinical ethics was founded on principlism, and the four principles: respect for autonomy, nonmaleficence, beneficence and justice, remain dominant in medical ethics discourse and practice. These principles are held to be expansive enough to provide the basis for the ethical practice of medicine across cultures. Although principlism remains subject to critique and revision, the four-principle model continues to be taught and applied across the world. As the practice of medicine globalizes, it remains critical to examine the extent to which (...)
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  3.  12
    “Just Do Your Job”: Technology, Bureaucracy, and the Eclipse of Conscience in Contemporary Medicine.Jacob A. Blythe & Farr A. Curlin - 2018 - Theoretical Medicine and Bioethics 39 (6):431-452.
    Market metaphors have come to dominate discourse on medical practice. In this essay, we revisit Peter Berger and colleagues’ analysis of modernization in their book The Homeless Mind and place that analysis in conversation with Max Weber’s 1917 lecture “Science as a Vocation” to argue that the rise of market metaphors betokens the carry-over to medical practice of various features from the institutions of technological production and bureaucratic administration. We refer to this carry-over as the product presumption. The product presumption (...)
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  4.  42
    Conflict and Emotional Exhaustion in Obstetrician-Gynaecologists: A National Survey.John D. Yoon, Kenneth A. Rasinski & Farr A. Curlin - 2010 - Journal of Medical Ethics 36 (12):731-735.
    Context Conflicts over treatment decisions have been linked to physicians' emotional states. Objective To measure the prevalence of emotional exhaustion and conflicts over treatment decisions among US obstetrician/gynaecologists (ob/gyns), and to examine the relationship between the two and the physician characteristics that predict each. Methods Mailed survey of a stratified random sample of 1800 US ob/gyn physicians. Criterion variables were levels of emotional exhaustion and frequency of conflict with colleagues and patients. Predictors included physicians' religious characteristics and self-perceived empathy. Results (...)
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  5.  14
    What DoesAnyof This Have to Do With Being a Physician? Kierkegaardian Irony and the Practice of Medicine.Farr A. Curlin - 2016 - Christian Bioethics 22 (1):62-79.
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  6.  14
    Conscience and the Way of Medicine.Farr A. Curlin & Christopher O. Tollefsen - 2019 - Perspectives in Biology and Medicine 62 (3):560-575.
    Doctors often refuse patients' REQUESTS, even when patients request interventions that are legal and permitted by the medical profession. This is a fact about the practice of medicine so familiar that it is easy to overlook.Doctors' refusals are neither new nor infrequent, and only a small minority occasion any controversy. Surgeons refuse to operate when they believe a surgery is unlikely to succeed. Physicians refuse medications when they believe the medications are unlikely to be helpful. Clinicians refuse requested interventions because (...)
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  7.  81
    Conscience and Clinical Practice: Medical Ethics in the Face of Moral Controversy.Farr A. Curlin - 2008 - Theoretical Medicine and Bioethics 29 (3):129-133.
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  8.  24
    Caution: Conscience is the Limb on Which Medical Ethics Sits.Farr A. Curlin - 2007 - American Journal of Bioethics 7 (6):30 – 32.
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  9.  15
    Palliative Sedation: Clinical Context and Ethical Questions.Farr Curlin - 2018 - Theoretical Medicine and Bioethics 39 (3):197-209.
    Practitioners of palliative medicine frequently encounter patients suffering distress caused by uncontrolled pain or other symptoms. To relieve such distress, palliative medicine clinicians often use measures that result in sedation of the patient. Often such sedation is experienced as a loss by patients and their family members, but sometimes such sedation is sought as the desired outcome. Peace is wanted. Comfort is needed. Sedation appears to bring both. Yet to be sedated is to be cut off existentially from human experience, (...)
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  10.  24
    Should Pediatric Patients Be Prioritized When Rationing Life-Saving Treatments During the COVID-19 Pandemic.Ryan M. Antiel, Farr A. Curlin, Govind Persad, Douglas B. White, Cathy Zhang, Aaron Glickman, Ezekiel J. Emanuel & John Lantos - 2020 - Pediatrics 146 (3):e2020012542.
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  11.  8
    Setting Medicine in the Context of a Faithful Christian Life.Farr A. Curlin & Keith G. Meador - 2016 - Christian Bioethics 22 (1):1-4.
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  12.  11
    Religion in Organized Medicine: The AMA’s Committee and Department of Medicine and Religion, 1961–1974.Daniel Kim, Farr Curlin, Kelly Wolenberg & Daniel Sulmasy - 2014 - Perspectives in Biology and Medicine 57 (3):393-414.
    Although the relationship between medicine and spirituality has come to be considered problematic in the contemporary Western world, a concern with spiritual questions in healing and caregiving is as old as the recorded history of medicine itself. Illness ineluctably raises questions of a spiritual nature, of meaning and value, and of one’s relationship with other persons and the transcendent. The world’s religions have long been vital resources for making sense of one’s spiritual experiences in illness and health, for they each (...)
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  13.  13
    Response to Commentators on "Clash of Definitions: Controversies About Conscience in Medicine".Ryan E. Lawrence & Farr A. Curlin - 2007 - American Journal of Bioethics 7 (12):1-2.
    What role should the physician's conscience play in the practice of medicine? Much controversy has surrounded the question, yet little attention has been paid to the possibility that disputants are operating with contrasting definitions of the conscience. To illustrate this divergence, we contrast definitions stemming from Abrahamic religions and those stemming from secular moral tradition. Clear differences emerge regarding what the term conscience conveys, how the conscience should be informed, and what the consequences are for violating one's conscience. Importantly, these (...)
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  14.  21
    Predictors of Hospitalised Patients' Preferences for Physician-Directed Medical Decision-Making.Grace S. Chung, Ryan E. Lawrence, Farr A. Curlin, Vineet Arora & David O. Meltzer - 2012 - Journal of Medical Ethics 38 (2):77-82.
    Background Although medical ethicists and educators emphasise patient-centred decision-making, previous studies suggest that patients often prefer their doctors to make the clinical decisions. Objective To examine the associations between a preference for physician-directed decision-making and patient health status and sociodemographic characteristics. Methods Sociodemographic and clinical information from all consenting general internal medicine patients at the University of Chicago Medical Center were examined. The primary objectives were to (1) assess the extent to which patients prefer an active role in clinical decision-making, (...)
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  15.  50
    Religious Identity and Workplace Discrimination: A National Survey of American Muslim Physicians.Aasim I. Padela, Huda Adam, Maha Ahmad, Zahra Hosseinian & Farr Curlin - 2016 - Ajob Empirical Bioethics 7 (3):149-159.
  16.  29
    Attitudes of Paediatric and Obstetric Specialists Towards Prenatal Surgery for Lethal and Non-Lethal Conditions.Ryan M. Antiel, Farr A. Curlin, John D. Lantos, Christopher A. Collura, Alan W. Flake, Mark P. Johnson, Natalie E. Rintoul, Stephen D. Brown & Chris Feudtner - 2017 - Journal of Medical Ethics:medethics-2017-104377.
    Background While prenatal surgery historically was performed exclusively for lethal conditions, today intrauterine surgery is also performed to decrease postnatal disabilities for non-lethal conditions. We sought to describe physicians' attitudes about prenatal surgery for lethal and non-lethal conditions and to elucidate characteristics associated with these attitudes. Methods Survey of 1200 paediatric surgeons, neonatologists and maternal–fetal medicine specialists. Results Of 1176 eligible physicians, 670 responded. In the setting of a lethal condition for which prenatal surgery would likely result in the child (...)
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  17.  49
    The Moral Psychology of Rationing Among Physicians: The Role of Harm and Fairness Intuitions in Physician Objections to Cost-Effectiveness and Cost-Containment.Ryan M. Antiel, Farr A. Curlin, Katherine M. James & Jon C. Tilburt - 2013 - Philosophy, Ethics, and Humanities in Medicine 8:13.
    Physicians vary in their moral judgments about health care costs. Social intuitionism posits that moral judgments arise from gut instincts, called “moral foundations.” The objective of this study was to determine if “harm” and “fairness” intuitions can explain physicians’ judgments about cost-containment in U.S. health care and using cost-effectiveness data in practice, as well as the relative importance of those intuitions compared to “purity”, “authority” and “ingroup” in cost-related judgments.
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  18.  17
    Taking Societal Cost Into Clinical Consideration: U.S. Physicians’ Views.Alissa R. Stavig, Hyo Jung Tak, John D. Yoon & Farr A. Curlin - 2018 - Ajob Empirical Bioethics 9 (3):173-180.
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  19.  10
    Brain death: new questions and fresh perspectives.Farr Curlin - 2019 - Theoretical Medicine and Bioethics 40 (5):355-358.
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  20.  23
    Physician Opinion and the HHS Contraceptives Mandate.Ryan Antiel, Erin O’Donnell, Katherine Humeniuk, Farr Curlin, John Hardt & Jon Tilburt - 2014 - Ajob Empirical Bioethics 5 (1):56-60.
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  21.  29
    By Intuitions Differently Formed: How Physicians Assess and Respond to Spiritual Issues in the Clinical Encounter.Farr A. Curlin & Chad J. Roach - 2007 - American Journal of Bioethics 7 (7):19 – 20.
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  22.  6
    Editors' Introduction: Examining Deeper Questions Posed by Disputes About Conscience in Medicine.Farr A. Curlin & Kevin Powell - 2019 - Perspectives in Biology and Medicine 62 (3):379-382.
    Over the past decade, scores of articles have been published debating whether and when it is ethical for physicians to refuse requests from patients for legal, professionally permitted interventions. Numerous voices have condemned "conscientious refusals" for obstructing patients' access to needed and "standard" health-care services, for imposing physicians' personal ideologies on patients, and for contradicting physicians' professional ethical obligations. Conversely, other voices argue that conscientious refusals are essential for maintaining the integrity of clinicians as moral agents, for assuring the renown (...)
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  23.  12
    Of More Than One Mind: Obstetrician-Gynecologists' Approaches to Morally Controversial Decisions in Sexual and Reproductive Healthcare.Farr A. Curlin, Shira N. Dinner & Stacy Tessler Lindau - 2008 - Journal of Clinical Ethics 19 (1):11.
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  24.  9
    US Primary Care Physicians’ Opinions About Conscientious Refusal: A National Vignette Experiment.Simon G. Brauer, John D. Yoon & Farr A. Curlin - 2016 - Journal of Medical Ethics 42 (2):80-84.
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  25.  14
    Misplaced Flexibility: Revise Policies but Cling to Principles.Ryan E. Lawrence & Farr A. Curlin - 2008 - American Journal of Bioethics 8 (4):36 – 37.
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  26.  5
    Holy Transgressions: Breaching the Wall Between Public Religion and Patient Care.Farr A. Curlin - 2014 - Narrative Inquiry in Bioethics 4 (3):221-226.
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