Kuczewski Mark G
Loyola University Chicago Stritch School of Medicine, Maywood, IL 60153, USA.
Am J Bioeth. 2007 Jul;7(7):4-11. doi: 10.1080/15265160701399545.
Spirituality or religion often presents as a foreign element to the clinical environment, and its language and reasoning can be a source of conflict there. As a result, the use of spirituality or religion by patients and families seems to be a solicitation that is destined to be unanswered and seems to open a distance between those who speak this language and those who do not. I argue that there are two promising approaches for engaging such language and helping patients and their families to productively engage in the decision-making process. First, patient-centered interviewing techniques can be employed to explore the patient's religious or spiritual beliefs and successfully translate them into choices. Second, and more radically, I suggest that in some more recalcitrant conflicts regarding treatment plans, resolution may require that clinicians become more involved, personally engaging in discussion and disclosure of religious and spiritual worldviews. I believe that both these approaches are supported by rich models of informed consent such as the transparency model and identify considerations and circumstances that can justify such personal disclosures. I conclude by offering some considerations for curbing potential unprofessional excesses or abuses in discussing spirituality and religion with patients.
灵性或宗教在临床环境中常常像是一个外来元素,其语言和推理可能会在那里引发冲突。因此,患者及其家属对灵性或宗教的运用似乎是一种注定得不到回应的诉求,而且似乎在说这种语言的人和不说这种语言的人之间拉开了距离。我认为,有两种可行的方法来运用这种语言,并帮助患者及其家属有效地参与决策过程。首先,可以采用以患者为中心的访谈技巧来探究患者的宗教或精神信仰,并成功地将其转化为选择。其次,更激进的是,我建议在一些关于治疗方案的更棘手的冲突中,解决办法可能需要临床医生更多地参与进来,亲自参与关于宗教和精神世界观的讨论与披露。我相信,这两种方法都有丰富的知情同意模式支持,比如透明度模式,并确定了可以证明这种个人披露合理的考虑因素和情况。最后,我提出了一些在与患者讨论灵性和宗教时抑制潜在的不专业过度行为或滥用行为的考虑因素。