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Professional Medical Ethics: Grounds for Its Separateness and Position in Ethical Education of Physicians and Medical Students

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Szewczyk K.
Diametros
|
2021
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vol. 18
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issue 69
33
EN
In the article I prove the separateness of professional medical ethics in three ways: 1. By showing differences between the normative rank of responsibilities (conducts, values and virtues) within general and professional ethics. 2. By justifying affiliation of professional medical ethics within the appropriation model which is a type of applied ethics characterized by its unique properties. 3. By justifying historical professionalism as the ethics that is proper for the medical profession; for this kind of ethical internalism the content of professional ethics is the sole work of medical professional organizations as well as individual doctors. In the final part of the article I reconstruct the actual and postulated relations between professional ethics and professionalism as well as between academic bioethics and public bioethics. The aim of this reconstruction is to indicate the optimal from the perspective of ethical education place of professional ethics within the ethics education system for professionalists.
2
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Forms of medical professionalism and their usefulness in the moral education of medical students and young physicians

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Szewczyk K.
Diametros
|
2019
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vol. 16
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issue 62
33-64
PL
Abstrakt: W pierwszej części artykułu charakteryzuję trzy rodzaje profesjonalizmu lekarskiego: profesjonalizm tradycyjny, odnowiony i kompleksowy. Omawiam także czynniki kulturowe, ekonomiczne i aksjologiczne wpływające na ich kształtowanie się. Stawiam tezę, że profesjonalizm kompleksowy ze względu na jego skomplikowanie i arbitralne wyodrębnianie elementów składowych jest nieprzydatny w edukacji moralnej studentów i lekarzy. W części drugiej rekonstruuję wady i zalety profesjonalizmu tradycyjnego i odnowionego. Uzasadniam pogląd, że najważniejsza zaleta profesjonalizmu wynika z jego ambiwalencji moralnej. Nie traktuję więc tej dwuznaczności jako wyłącznie wady. Lekarz profesjonalista powinien mieć świadomość jasnych i ciemnych stron profesjonalizmu oraz umiejętność właściwego ich ważenia w danych okolicznościach – poszukiwania Arystotelesowskiego złotego środka. W ostatniej części argumentuję za umiarkowanie optymistycznym przekonaniem o przydatności profesjonalizmu tradycyjnego i odnowionego w moralnym formowaniu studentów medycyny i młodych lekarzy.
EN
In the article I discuss three types of medical professionalism: traditional, renewed and complex. I also discuss cultural, economic and axiological factors that influence their development. I advance the thesis that complex professionalism is of no avail in the moral education of students and physicians, due to its complicated nature and the arbitrary manner of the specification of its components. In the second, part I reconstruct and present some of the advantages and drawbacks to both traditional and renewed professionalism. I attempt to justify the view that the greatest advantage of professionalism lies in its moral ambivalence. A professional physician should be aware of the advantages and disadvantages of professionalism and should be able to properly weigh them under the given circumstances – they should seek Aristotle’s golden mean. In the final part of the article I argue for a moderately optimistic belief regarding the utility of traditional and renewed professionalism in the moral development of medical students and young doctors.
3
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Jacob von Uexküll: uniwersum życia w miejsce obiektywnego świata astronomów i fizyków

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Szewczyk K., Zakład Etyki i Filozofii Medycyny A. M. w. Ł.
Acta Universitatis Lodziensis. Folia Philosophica. Ethica – Aesthetica – Practica
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1993
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vol. 10
4
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Kurs pozaformalny w edukacji moralnej studentów medycyny i młodych lekarzy

100%
Szewczyk K.
Diametros
|
2018
|
issue 57
61-87
EN
In the article I discuss three types of non-formal curriculum: the hidden, informal and null curriculum. Their negative impact on the moral education of medical students and physicians is documented through the choice of examples from Polish medical schools and the statements of Polish physicians. I also justify the thesis that the teaching of medical ethics as ethics-as-tools is deeply rooted within the Polish moral cultural tradition. The polemic with Władysław Biegański serves as a means of showing the relation between the medical moral tradition and the belief that medical ethic is of little importance in the moral education of medical students and doctors. I also indicate that the lack of references to medical schools as moral entities within moral education condemns physicians to the solitude of their personal conscience when confronted with moral decisions. This, in turn, promotes the idea of defining this conscience in opposition to the law.
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