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Trevor M. Bibler [8]Trevor Bibler [7]
  1.  49
    COVID-19 Vaccination Status Should Not Be Used in Triage Tie-Breaking.Olivia Schuman, Joelle Robertson-Preidler & Trevor M. Bibler - 2022 - Journal of Medical Ethics 48 (10):1-3.
    This article discusses the triage response to the COVID-19 delta variant surge of 2021. One issue that distinguishes the delta wave from earlier surges is that by the time it became the predominant strain in the USA in July 2021, safe and effective vaccines against COVID-19 had been available for all US adults for several months. We consider whether healthcare professionals and triage committees would have been justified in prioritising patients with COVID-19 who are vaccinated above those who are unvaccinated (...)
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  2.  25
    Response to Open Peer Commentaries on “Responding to Those Who Hope for a Miracle: Practices for Clinical Bioethicists”.Trevor M. Bibler, Myrick C. Shinall & Devan Stahl - 2018 - American Journal of Bioethics 18 (5):W1-W5.
    Significant challenges arise for clinical care teams when a patient or surrogate decision-maker hopes a miracle will occur. This article answers the question, “How should clinical bioethicists respond when a medical decision-maker uses the hope for a miracle to orient her medical decisions?” We argue the ethicist must first understand the complexity of the miracle-invocation. To this end, we provide a taxonomy of miracle-invocations that assist the ethicist in analyzing the invocator's conceptions of God, community, and self. After the ethicist (...)
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  3.  7
    Remaining Ambiguities Surrounding Theological Negotiation and Spiritual Care: Reply to Greenblum and Hubbard.Trevor Bibler - 2019 - Journal of Medical Ethics 45 (11):711-712.
    Readers have much to consider when evaluating Greenblum and Hubbard’s conclusion that ‘physicians have no business doing theology’.1 The two central arguments the authors offer are fairly convincing within the confines they set for themselves, the provisos they stipulate and their notions of ‘privacy’ and ‘public reason’. However, I would ask readers to consider two questions, the answers to which I believe the authors leave opaque. First, what is theological negotiation? Second, what makes chaplains the singular group of healthcare professionals (...)
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  4.  13
    We Don’T Need Unilateral DNRs: Taking Informed Non-Dissent One Step Further.Diego Real de Asúa, Katarina Lee, Peter Koch, Inmaculada de Melo-Martín & Trevor Bibler - 2019 - Journal of Medical Ethics 45 (5):314-317.
    Although shared decision-making is a standard in medical care, unilateral decisions through process-based conflict resolution policies have been defended in certain cases. In patients who do not stand to receive proportional clinical benefits, the harms involved in interventions such as cardiopulmonary resuscitation seem to run contrary to the principle of non-maleficence, and provision of such interventions may cause clinicians significant moral distress. However, because the application of these policies involves taking choices out of the domain of shared decision-making, they face (...)
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  5.  11
    Ethical Challenges in Advance Care Planning During the COVID-19 Pandemic.Anveet S. Janwadkar & Trevor M. Bibler - 2020 - American Journal of Bioethics 20 (7):202-204.
    Volume 20, Issue 7, July 2020, Page 202-204.
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  6.  8
    Not There Yet: Evaluating Clinical Ethics Consultation in an Accountability Culture.Courtenay R. Bruce & Trevor M. Bibler - 2016 - American Journal of Bioethics 16 (3):46-48.
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  7.  13
    A Risky Recommendation.Trevor Bibler & Courtenay R. Bruce - 2015 - American Journal of Bioethics 15 (1):70-72.
  8.  3
    From Bridge to Destination? Ethical Considerations Related to Withdrawal of ECMO Support Over the Objections of Capacitated Patients.Andrew Childress, Trevor Bibler, Bryanna Moore, Ryan H. Nelson, Joelle Robertson-Preidler, Olivia Schuman & Janet Malek - forthcoming - American Journal of Bioethics:1-13.
    Extracorporeal membrane oxygenation is typically viewed as a time-limited intervention—a bridge to recovery or transplant—not a destination therapy. However, some patients with decision-maki...
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  9.  4
    Building Effective Mentoring Relationships During Clinical Ethics Fellowships: Pedagogy, Programs, and People.Trevor M. Bibler, Ryan H. Nelson, Bryanna Moore, Janet Malek & Mary A. Majumder - forthcoming - HEC Forum:1-29.
    How should clinical ethicists be trained? Scholars have stated that clinical ethics fellowships create well-trained, competent ethicists. While this appears intuitive, few features of fellowship programs have been publicly discussed, let alone debated. In this paper, we examine how fellowships can foster effective mentoring relationships. These relationships provide the foundation for the fellow’s transition from novice to competent professional. In this essay, we begin by discussing our pedagogical commitments. Next, we describe the structures our program has created to assist our (...)
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  10.  22
    A Qualitative Exploration of a Clinical Ethicist’s Role and Contributions During Family Meetings.Courtenay R. Bruce, Trevor M. Bibler, Adam M. Pena & Betsy Kusin - 2016 - HEC Forum 28 (4):283-299.
    Despite the interpersonal nature of family meetings and the frequency in which they occur, the clinical ethics literature is devoid of any rich descriptions of what clinical ethicists should actually be doing during family meetings. Here, we propose a framework for describing and understanding “transitioning” facilitation skills based on a retrospective review of our internal documentation of 100 consecutive cases wherein a clinical ethicist facilitated at least one family meeting. The internal documents were analyzed using qualitative methodologies, i.e., “codes”, to (...)
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  11.  8
    Do We Have to Replace the Balloon Pump When It Fails?Trevor M. Bibler, Jamie M. Crist, Janet Malek & Andrew M. Childress - 2020 - Hastings Center Report 50 (1):10-13.
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  12.  3
    Responding Well to Spiritual Worldviews: A Taxonomy for Clinical Ethicists.Trevor M. Bibler - forthcoming - HEC Forum:1-15.
    Every clinical ethics consultant, no matter their own spirituality, will meet patients, families, and healthcare professionals whose spiritualities anchor their moral worldviews. How might ethicists respond to those who rely on spirituality when making medical decisions? And further, should ethicists incorporate their own spiritual commitments into their clinical analyses and recommendations? These questions prompt reflection on foundational issues in the philosophy of medicine, political and moral theory, and methods of proper clinical ethics consultation. Rather than attempting to offer definitive answers (...)
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  13.  4
    Between Crisis and Convention: How Should We Address Contingency?Trevor Bibler - 2020 - Hastings Center Report 50 (5):17-19.
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  14.  7
    I Am Not Interested in Talking with You.Adam Peña & Trevor Bibler - 2016 - Hastings Center Report 46 (4):7-9.
    Mr. M is an eighty-five-year-old who presented to the hospital with congestive heart failure exacerbation, pneumonia, altered mental status, and sepsis. A physician determines that he lacks capacity, and the team in the intensive care unit looks to the patient's daughter, Celia, as his surrogate decision-maker because she is named as an agent in his medical power of attorney form. While in the ICU, Mr. M suffers acute respiratory distress secondary to pneumonia and thus requires intubation. Celia accepts several life-sustaining (...)
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  15.  5
    Consultations Across Languages.Trevor Bibler, Adam Peña & Courtenay R. Bruce - 2015 - Hastings Center Report 45 (3):13-14.
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