上海市临床医师对基因技术与生命伦理的认知

上海市公立医院临床医师对基因技术与生命伦理的认知调查显示,临床医师对基因技术的优势与风险有一定的认知,但认知差异较大,需要对临床医师加强生命伦理的培训,加强基因相关法规的建设。     

基因临床研究与应用的伦理探讨

??????? 基因临床研究与应用的伦理问题主要是基因技术对接受者自身与其子代的安全性及对整个人类基因库的影响,和基因信息的合理管理。在基因临床研究与应用中,除遵循生命伦理的基本原则外,还应遵循互惠性、相关性、一致性、公民性、普世性等特殊的伦理原则。我国应加强对基因临床研究与应用现况、临床医师基因伦理认知以及医学院校生命伦理教学状况的实证研究,为基因技术在我国医疗卫生领域的发展提供决策依据。     

上海市医疗机构基因临床研究与应用的现状分析

?????? 目的 分析上海市基因临床研究与应用中存在或可能存在的伦理问题。方法 对上海市22所医疗机构进行问卷调查,并对相关人员进行关键知情者访谈。结果 被调查的上海市医疗机构中有7所开展基因工作,2011年公立医院基因检测平均服务量比2009年增长1.75倍;31%的公立医院从事基因工作的人员在近一年内参加过伦理培训,体检机构未向员工提供伦理培训;3所开展基因检测的机构未要求签署知情同意书。结论 上海市基因临床研究与应用发展较快但应用不广,应进一步促进基因检测技术的临床应用,完善基因临床应用的伦理规范。     

医院床位利用效率评价比较及影响因素分析

通过对国内外床位利用效率评价方法、评价结果的现状分析,总结归纳床位利用效率的影响因素,发现影响床位利用效率的因素主要有国家相关政策、医院自身管理和医护人员行为、病人病种结构及其他不可控因素,国内对床位利用效率的评价研究存在方法单一、影响因素分析不够透彻以及政策建议缺乏针对性和可操作性等几个方面的问题。      

居民健康卡金融功能应用模式探讨

阐述了居民健康卡金融应用意义,分析了居民健康卡实现金融功能的相关技术基础,探讨了居民健康卡加载银行账户、银行卡绑定居民健康卡、居民健康卡动态绑定银行卡加储值卡等金融功能实现方法及相关应用。     

护理人员个体因素对薪酬满意度影响的调查与分析

?????? 目的 通过对护理人员个体因素薪酬满意度的调查,了解护理人员个体因素对薪酬满意度的影响。 方法 应用方差分析和均值计算,判断护理人员个体因素的薪酬满意度及其影响。 结果 护理人员个体因素与薪酬满意度有显著差异（P﹤0.05）。年龄、工作年限、学历等因素对薪酬满意度的影响程度不同。 结论 护理人员对薪酬满意度整体满意度水平较低,年龄、工作年限、学历等因素是护理人员薪酬满意度的影响因素。     

临床路径实施中医务人员满意度调查及影响因素分析

目的 分析临床医务人员对临床路径实施的接受程度以及行为影响因素,为临床路径的持续有效开展提供参考依据。 方法 通过查阅文献对临床医务人员的路径依从做定性讨论,结合问卷调查对临床路径实施的实用性、工作模式改变以及效果进行满意度测评。结果 医务人员对于临床路径的接受程度尚可,且不同年龄、职称间其对工作模式的影响存在显著性差异。结论 临床路径的实施加大了医务人员的工作量,有必要建立相对完善的激励约束机制,并依托灵活的信息化手段,促进多学科协作,保障临床路径的顺畅实施。     

国内临床医师绩效分配模式的现状、不足与对策

科学构建和优化医师绩效分配模式,着力体现医务人员技术劳务价值,关注医疗服务内涵,对有效调动医务人员工作积极性、提高公立医院运营效率和精细化管理水平有着重要意义。通过广泛文献研究,系统分析了我国目前公立医院绩效分配模式现状及存在的不足,同时针对存在的主要问题提出了相应的对策建议。     

宁夏县级医院耳鼻咽喉科医疗服务能力分析

目的 通过对宁夏县级医院耳鼻咽喉科医疗服务现状的调查,了解其发展瓶颈与不足,提出提升宁夏县级医院耳鼻咽喉科医疗服务能力的建议。方法 采用整群抽样方法,对宁夏县级公立综合医院耳鼻咽喉科进行问卷调查,并抽样访谈部分医院耳鼻咽喉科主任,回收、整理、分析相关数据,定量定性分析调查医院耳鼻咽喉科医疗服务能力。结果 宁夏县级医院耳鼻咽喉科各项现状指标均低于县医院标准要求,科室人员与设备数量严重不足,可开展医疗技术项目少,门诊、出院人数逐年提高。结论 宁夏县级医院耳鼻咽喉科医疗服务能力不足,建议科室制定发展规划,创新发展方式;开发人力资源,提升技术水平;借助信息平台,共建学科联盟。     

基于视联网的远程门诊系统应用探讨

远程门诊可拓展远程医疗服务范围和服务内容,将成为未来远程医疗发展的一种新型服务模式。文章介绍了远程门诊的概念和发展现状,分析了基于视联网技术的远程门诊系统框架和业务流程,探讨了基于视联网的远程门诊系统在远程门诊诊疗、门诊检查和门诊咨询等方面的应用及未来发展前景。     

Was bioethics founded on historical and conceptual mistakes about medical paternalism?

Bioethics has a founding story in which medical paternalism, the interference with the autonomy of patients for their own clinical benefit, was an accepted ethical norm in the history of Western medical ethics and was widespread in clinical practice until bioethics changed the ethical norms and practice of medicine. In this paper I show that the founding story of bioethics misreads major texts in the history of Western medical ethics. I also show that a major source for empirical claims about the widespread practice of medical paternalism has been misread. I then show that that bioethics based on its founding story deprofessionalizes medical ethics. The result leaves the sick exposed to the predatory power of medical practitioners and healthcare organizations with only their autonomy-based rights to non-interference, expressed in contracts, to protect them. The sick are stripped of the protection afforded by a professional, fiduciary relationship of physicians to their patients. Bioethics based on its founding story reverts to the older model of a contractual relationship between the sick and medical practitioners not worthy of intellectual or moral trust (because such trust cannot be generated by what I call 'deprofessionalizing bioethics'). On closer examination, bioethics based on its founding story, ironically, eliminates paternalism as a moral category in bioethics, thus causing bioethics to collapse on itself because it denies one of the necessary conditions for medical paternalism. Bioethics based on its founding story should be abandoned.     

The intellectual basis of bioethics in Southern European countries

Today the Western world harbors, at least, three very different ethical traditions, each with its own characteristics: the Anglo-Saxon, the Northern (or Central) European, and the Mediterranean. Because modern bioethics made its appearance in the Anglo-American culture, Europeans in general, and Mediterraneans in particular, have attempted not simply to "import" or "translate" bioethics, but rather to "recreate" or "remake" the discipline according to their own cultural and ethical traditions. In my presentation, I would like to explain the peculiarities of Mediterranean bioethics, analyzing the following seven points: First, how they think bioethics should be philosophically founded; Second, the Mediterranean ethics of virtue and the doctor-patient relationship; Third, the relationship between Ethics and Law; Fourth, Health Care Systems and Ethics, Fifth, the problems concerning patient rights; Sixth, ethics by Committees; and finally, some general conclusions.     

Instructors' practices in and attitudes toward teaching ethics in the genetics classroom

There is strong consensus among educators that training in the ethical and social consequences of science is necessary for the development of students into the science professionals and well-rounded citizens needed in the future. However, this part of the curriculum is not a major focus of most science departments and it is not clear if, or how, students receive this training. To determine the current status of bioethics education of undergraduate biology students in the United States, we surveyed instructors of introductory genetics. We found that there was support for more ethics education both in the general curriculum and in the genetics classroom than is currently being given. Most instructors devote <5% of class time to ethical and social issues in their genetics courses. The majority feels that this is inadequate treatment of these topics and most cited lack of time as a major reason they were unable to give more attention to bioethics. We believe biology departments should take the responsibility to ensure that their students are receiving a balanced education. Undergraduate students should be adequately trained in ethics either within their science courses or in a specialized course elsewhere in the curriculum.     

PRIVACY, THE INDIVIDUAL AND GENETIC INFORMATION: A BUDDHIST PERSPECTIVE

Bioinformatics is a new field of study whose ethical implications involve a combination of bioethics, computer ethics and information ethics. This paper is an attempt to view some of these implications from the perspective of Buddhism. Privacy is a central concern in both computer/information ethics and bioethics, and with information technology being increasingly utilized to process biological and genetic data, the issue has become even more pronounced. Traditionally, privacy presupposes the individual self but as Buddhism does away with the ultimate conception of an individual self, it has to find a way to analyse and justify privacy that does not presuppose such a self. It does this through a pragmatic conception that does not depend on a positing of the substantial self, which is then found to be unnecessary for an effective protection of privacy. As it may be possible one day to link genetic data to individuals, the Buddhist conception perhaps offers a more flexible approach, as what is considered to be integral to an individual person is not fixed in objectivity but depends on convention.     

Bioethics in China

Historically, the preconditions for the emergence of bioethics in China. were political reforms and their applications. The Hanzhong Euthanasia Case and the publication of Qiu Ren-zong's academic work Bioethics played a significant role in the development of bioethics in China. Other contributory factors include the establishment of the Chinese Society of Medical Ethics/Chinese Medical Association (C.M.A), the publication of the Journal of Chinese Medical Ethics, and the teaching and education of bioethics in China. Major achievements of bioethics in China include the establishment of ethics committee and ethics review system, active international communication and cooperation among the academic circles, and the successful management of the 8th World Congress of Bioethics in Beijing in 2006. Chinese bioethics focus on native Chinese realities and conditions, absorb the international research achievements in relevant fields, and combine international ideas with traditional Chinese doctrines. Admittedly, there are still some aspects to be improved, yet bioethics has attracted a lot of attention from the core leadership in China and has gained sound financial support, which augers well for its further development. This article also briefly introduces the development of bioethics in Hong Kong and Taiwan, China.     

Informed Consent and Genetic Information

In the last 25 years writing in bioethics, particularly in medical ethics, has generally claimed that action is ethically acceptable only if it receives informed consent from those affected. However, informed consent provides only limited justification, and may provide even less as new information technologies are used to store and handle personal data, including personal genetic data. The central philosophical weakness of relying on informed consent procedures for ethical justification is that consent is a propositional attitude, so referentially opaque: consent is given to specific propositions describing limited aspects of a situation, and does not transfer even to closely related propositions. Assembling genetic data in databases creates additional difficulties for ethical justification. This is not because genetic information is intrinsically exceptional, but because the merger of genetic and information technologies make it possible to assemble massive quantities of complex information that defeat individuals' best efforts to grasp what is at stake, or to give or withhold informed consent. The future agenda for bioethics will need to take account of both these limitations of appeals to informed consent.     

Medical ethics and education for social responsibility.

The physician, said Henry Sigerist in 1940, has been acquiring an increasingly social role. For centuries, however, codes of medical ethics have concentrated on proper behavior toward individual patients and almost ignored the doctor''s responsibilities to society. Major health service reforms have come principally from motivated lay leadership and citizen groups. Private physicians have been largely hostile toward movements to equalize the economic access for people to medical care and improve the supply and distribution of doctors. Medical practice in America and throughout the world has become seriously commercialized. In response, governments have applied various strategies to constrain physicians and induce more socially responsible behavior. But such external pressures should not be necessary if a broad socially oriented code of medical ethics were followed. Health care system changes would be most effective, but medical education could be thoroughly recast to clarify community health problems and policies required to meet them. Sigerist proposed such a new medical curriculum in 1941; if it had been introduced, a social code of medical ethics would not now seem utopian. An international conference might well be convened to consider how physicians should be educated to reach the inspiring goals of the World Health Organization.     

When Listening to the People: Lessons from Complementary and Alternative Medicine (CAM) for Bioethics

Complementary and alternative medicines (CAM) have become increasingly popular over recent decades. Within bioethics CAM has so far mostly stimulated discussions around their level of scientific evidence, or along the standard concerns of bioethics. To gain an understanding as to why CAM is so successful and what the CAM success means for health care ethics, this paper explores empirical research studies on users of CAM and the reasons for their choice. It emerges that there is a close connection to fundamental principles of medical ethics. The studies also highlight that CAM’s holistic ontology of health and illness has an empowering effect on people in caring for their health, and on an even deeper level, safeguards against biomedicine’s reducing image of oneself as biological body-machine. The question is raised what lessons bioethics should draw from this emancipatory social movement for its own relationship with biomedicine.     

什么是生命伦理学？——从历史发展的视角

生命伦理学是20世纪60年代兴起于美国的一门新兴学科,旨在应对生命科学和生物技术的发展或医疗保健的演变使人类面临的种种伦理难题。生命伦理学的兴起有着特殊的社会历史背景。它在发展过程中出现的一些里程碑式的案例,对生命伦理学的发展产生了深远的影响。从其发展特征上看,生命伦理学和医学伦理学紧密联系,有着更为广泛的研究内容和独特的专业特性。生命伦理学要有效回应现代医学和生命科学的发展给人类带来的伦理难题,既要准确地界定伦理问题,又要以适当的方式将伦理学基础理论应用到具体问题当中。对生命伦理学的基本理论进行概述。     

Linkage of genetics and ethics: more crossing over is needed

Since the development of recombinant DNA technology in the mid 1970s, there has been increasing interest in the ethical, legal, and social implications of genetics and related fields. The web sites of five different organizations (government, academic, and independent not-for-profit) that deal explicitly with genetics and ethics are reviewed here. Some of the sites cover genetics and other issues in bioethics while others cover human genetics exclusively. The target audiences for the sites include medical and scientific professionals, students, and the general public. Among the issues examined are genetic testing, genetic discrimination in employment and health insurance, genetically modified foods, stem cells and DNA patenting. Resources for those interested in legal issues are particularly well-represented on these sites.