Ethics Education in New Zealand Medical Schools

2018 ◽  
Vol 27 (3) ◽  
pp. 470-473
Author(s):  
JOHN MCMILLAN ◽  
PHILLIPA MALPAS ◽  
SIMON WALKER ◽  
MONIQUE JONAS

Abstract:This article describes the well-developed and long-standing medical ethics teaching programs in both of New Zealand’s medical schools at the University of Otago and the University of Auckland. The programs reflect the awareness that has been increasing as to the important role that ethics education plays in contributing to the “professionalism” and “professional development” in medical curricula.

Author(s):  
P. Ravi Shankar

Medical Humanities (MH) provide a contrasting perspective of the arts to the ‘science’ of medicine. A definition of MH agreed upon by all workers is lacking. There are a number of advantages of teaching MH to medical students. MH programs are common in medical schools in developed nations. In developing nations these are not common and in the chapter the author describes programs in Brazil, Turkey, Argentina and Nepal. The relationship between medical ethics and MH is the subject of debate. Medical ethics teaching appears to be commoner compared to MH in medical schools. MH programs are not common in Asia and there are many challenges to MH teaching. Patient and illness narratives are become commoner in medical education. The author has conducted MH programs in two Nepalese medical schools and shares his experiences.


2003 ◽  
Vol 12 (1) ◽  
pp. 102-110 ◽  
Author(s):  
ANONYMOUS

Ethicists in American medical schools feel increasingly discouraged these days. In the 1960s, 1970s, and 1980s, society's enthusiasm for teaching about medical ethics flourished as new medical technologies posed new ethical perplexities. Americans eagerly sought ethics advice and looked to medical schools to provide it. As the sites where many of the new technologies were developed and future physicians were trained, medical schools were the logical place for medical ethicists to work and teach. A few schools recognized society's need and instituted explicit medical ethics teaching—allocating funds, hiring ethicists, creating departments, and trumpeting their accomplishments. But most schools responded to the need with indifference or even hostility. They distrusted outside “experts” and feared a zealous reform movement aimed at the character or practices of modern medicine. Yet even those schools were forced to create ethics programs to meet powerful accreditation requirements adopted around 1990. Complying reluctantly, these schools allocated few personnel and minimal budgets. The resulting programs struggled.


2004 ◽  
Vol 79 (7) ◽  
pp. 682-689 ◽  
Author(s):  
Lisa Soleymani Lehmann ◽  
Willard S. Kasoff ◽  
Phoebe Koch ◽  
Daniel D. Federman

2019 ◽  
Vol 5 (1) ◽  
pp. 7-21 ◽  
Author(s):  
Amalia Muhaimin ◽  
Maartje Hoogsteyns ◽  
Adi Utarini ◽  
Derk Ludolf Willems

Abstract Studies have shown that students may feel emotional discomfort when they are asked to identify ethical problems which they have encountered during their training. Teachers in medical ethics, however, more often focus on the cognitive and rational ethical aspects and not much on students’ emotions. The purpose of this qualitative study was to explore students’ feelings and emotions when dealing with ethical problems during their clinical training and explore differences between two countries: Indonesia and the Netherlands. We observed a total of eighteen ethics group discussions and interviewed fifteen medical students at two medical schools. Data were interpreted and analyzed using content analysis. We categorized students’ negative emotions based on their objects of reflection and came up with three categories: emotions concerning their own performance, emotions when witnessing unethical behaviors, and emotions related to barriers and limitations of their working environment. Our study suggests that addressing emotional responses in a culturally sensitive way is important to develop students’ self-awareness. Teachers should be able to guide students to reflect on and be critical of their own thoughts and emotions, to understand their own moral values, especially when confronted with other individuals.


Author(s):  
Ronald S. Weinstein ◽  
N. Scott McNutt

The Type I simple cold block device was described by Bullivant and Ames in 1966 and represented the product of the first successful effort to simplify the equipment required to do sophisticated freeze-cleave techniques. Bullivant, Weinstein and Someda described the Type II device which is a modification of the Type I device and was developed as a collaborative effort at the Massachusetts General Hospital and the University of Auckland, New Zealand. The modifications reduced specimen contamination and provided controlled specimen warming for heat-etching of fracture faces. We have now tested the Mass. General Hospital version of the Type II device (called the “Type II-MGH device”) on a wide variety of biological specimens and have established temperature and pressure curves for routine heat-etching with the device.


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