a Children's Mercy Bioethics Center and University of Missouri-Kansas City.
Am J Bioeth. 2015;15(2):3-11. doi: 10.1080/15265161.2014.990163.
Bioethicists invoke a duty to rescue in a wide range of cases. Indeed, arguably, there exists an entire medical paradigm whereby vast numbers of medical encounters are treated as rescue cases. The intuitive power of the rescue paradigm is considerable, but much of this power stems from the problematic way that rescue cases are conceptualized-namely, as random, unanticipated, unavoidable, interpersonal events for which context is irrelevant and beneficence is the paramount value. In this article, I critique the basic assumptions of the rescue paradigm, reframe the ethical landscape in which rescue obligations are understood, and defend the necessity and value of a wider social and institutional view. Along the way, I move back and forth between ethical theory and a concrete case where the duty to rescue has been problematically applied: the purported duty to regularly return incidental findings and individual research results in genomic and genetic research.
生物伦理学家在广泛的情况下援引了救援义务。事实上,可以说,存在着一个完整的医学范例,其中大量的医疗接触被视为救援案例。救援范例的直观力量是相当大的,但这种力量很大程度上源于救援案例的概念化方式存在问题,即随机、意外、不可避免的人际事件,其中背景是无关紧要的,而善行是最重要的价值。在本文中,我批评了救援范例的基本假设,重新构建了理解救援义务的伦理背景,并为更广泛的社会和制度视角的必要性和价值辩护。在此过程中,我在伦理理论和一个救援义务被不当应用的具体案例之间来回移动:在基因组和遗传研究中定期回报偶然发现和个人研究结果的所谓义务。