麦克劳德良心在生殖保健中的延伸、应用和新方向

Heather Stewart
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引用次数: 0

摘要

正如本节的其他条目所明确指出的那样,卡罗琳·麦克劳德的杰出专著《生殖健康保健中的良心:优先考虑患者利益》(2020年)是对良心、信任、自主等问题进行富有成效的哲学分析的沃土,所有这些都肯定会引起生物伦理学、卫生政策和女权主义伦理学等领域的学者的极大兴趣和利益。生殖保健的良心提供了一个及时的生物伦理困境的令人信服的回应:当医疗保健提供者以良心为由拒绝为患者提供某些医疗服务时,我们该怎么办?麦克劳德认为,鉴于医疗保健提供者对患者的受托责任,他们应该优先考虑患者在接受高质量医疗保健方面的利益,而不是他们自己在维护良心方面的利益。McLeod将这种观点称为“优先处理方法”,它对医疗服务提供者必须提供某些法律上和医学上可接受的生殖服务(例如堕胎服务)的义务采取了比许多处理良心拒绝问题的主流方法更强硬的立场,后者主要侧重于在裁决提供者和患者利益之间妥协的中心地位。麦克劳德在不知情的情况下承诺维护病人的利益(尤其是已经脆弱的病人的利益),他提出了一种提供者的责任解释,这种责任很好地维护了几个核心的生物伦理原则:尊重病人自主权的必要性,促进病人健康的必要性,以及避免对病人造成不必要伤害的愿望。出于这些和其他原因,麦克劳德提出了一个令人信服的理论,即什么时候良心拒绝在道德上是适当的,把病人的需求和利益放在首位。在接下来的内容中,我将保留对麦克劳德的主要论点和贡献的详细讨论,因为这些可以在麦克劳德对这个问题的贡献中进行回顾。在这一期中,读者也可以获得对麦克劳德这本书的实质性分析,包括艾莉森·雷赫德、詹妮弗·10.3138/ ijab .15.2.15 15 2的评论
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Extensions, Applications, and New Directions for Thinking About McLeod's Conscience in Reproductive Health Care
As the other entries in this section have surely made clear, Carolyn McLeod’s outstanding monograph, Conscience in Reproductive Health Care: Prioritizing Patient Interests (2020), is fertile ground for fruitful philosophical analyses of issues pertaining to conscience, trust, autonomy, and more, all of which are sure to be of great interest and benefit to scholars in areas such as bioethics, health policy, and feminist ethics. Conscience in Reproductive Health Care provides a compelling response to a timely bioethical dilemma: What do we do when healthcare providers refuse certain health services to patients on grounds of conscience? McLeod contends that healthcare providers, in light of their fiduciary responsibilities to patients, ought to prioritize their patients’ interests in receiving quality healthcare over their own interests in upholding their conscience. This view, which McLeod calls “the prioritizing approach” to conscientious objection, takes a stronger stance regarding the obligations that healthcare providers have to perform certain legally and medically accepted reproductive services (e.g., abortion services) than many mainstream approaches to the problem of conscientious refusal, which primarily focus on the centrality of compromise in adjudicating between providers’ and patients’ interests. With this unwitting commitment to upholding patient interests (and especially the interests of already vulnerable patients), McLeod has offered an account of providers’ duties which is well-equipped to uphold several core bioethical principles: the imperative to respect patient autonomy, the need to promote patient wellbeing, and the desire to avoid unnecessary harm to patients. For these and other reasons, McLeod has offered a compelling theory of when conscientious refusal is morally appropriate, which puts patients’ needs and interests at the forefront. In what follows, I will withhold a detailed discussion of McLeod’s main arguments and contributions, as these can be reviewed in McLeod’s contribution to this issue. Substantive analyses of McLeod’s book are also available to the reader in this issue, including commentaries from Alison Reiheld, Jennifer 10.3138/ijfab.15.2.15 15 2
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