Payments to participants: beware of the Trojan horses.
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Biomedical subjects
Publications and source records attributed to H Y Vanderpool.
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Epidemiologic studies of the effects of religion on blood pressure suggest that religious commitment is inversely associated with blood pressure and that several religious denominations or groups have relatively low rates of hypertension-related morbidity and mortality. In this review, we examine the implication that certain characteristics and functions of religion account for this association, and we posit 12 possible explanations for this finding. We propose that a salutary effect of religion on blood pressure can be explained by some combination of the following correlates or sequelae of religion: the promotion of health-related behavior; hereditary predispositions in particular groups; the healthful psychosocial effects of religious practice; and, the beneficial psychodynamics of belief systems, religious rites, and faith. Since past epidemiologic studies may have been methodologically limited or flawed, possible explanations for the findings of these studies also include epistemological confusion, measurement problems, and analytical errors. Finally, for the sake of completeness, two more speculative hypotheses are identified: superempirical and supernatural influences or pathways.
Although hundreds of published studies have addressed the effects of religion on morbidity and mortality, many investigators may be unaware of this literature. This paper begins with an analysis of an important subset of these studies--those 27 which operationalize 'religiosity' as religious attendance--and which, taken as a whole, point to a consistent salutary effect for frequent attendance. Upon identifying several pervasive epistemological, methodological, and analytical problems with these studies, however, this paper shows that there is insufficient evidence to conclude that religious attendance is positively and significantly related to health. Nevertheless, the authors present a theoretical basis for expecting such associations. This framework is included in a brief primer on religion for epidemiologists and other sociomedical scientists interested in exploring the health-related effects of religious factors. Finally, a possible scenario for the development of an epidemiology of religion is discussed.
We have identified 776 articles, books, book chapters, and letters published since 1945 dealing with both ethics and cancer. Of this number, 473 (61%) were discussions in medical and scientific journal articles; they were published in 188 journals, demonstrating the scattered nature of this literature. The recent increase of writing in ethics and cancer has been dramatic, the median year of publication being 1979. Although the majority of articles addressed more than one ethical issue, the most common topic was whether patients should be told the truth about their diagnosis and prognosis (found in 241 of the items identified). The ethics of cancer research has only recently assumed importance in the medical literature, the median year of publication being 1981. The great interest in the ethics of cancer research is evident in that 255 (33%) of the 776 items dealt with research, 104 of these focusing on randomized trials. Besides truth-telling and research, 78 other issues are being discussed, among them informed consent for adults (119 items), the physician's responsibility for psychologic management of patients (79 items) and their families (68 items), responsibilities of nurses (58 items), the use and testing of laetrile (55 items), and euthanasia (38 items). Surgery was discussed in 90 items, pediatrics in 71, and radiotherapy in 44. The authors of this literature relied upon at least nine identifiable ethical positions. Only a limited number of authors were aware of the philosophic literature and of the complexities inherent in defining such terms as "benefit," "harm," and "quality of life."
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Little attention has been given in medical ethics literature to issues relating to the truthfulness of patients. Beginning with an actual medical case, this paper first explores truth-telling by doctors and patients as related to two prominent models of the physician-patient relationship. Utilizing this discussion and the literature on the truthfulness and accuracy of the information patients convey to doctors, these models are then critically assessed. It is argued that the patient agency (patient autonomy or contractual) model is inherently and seriously flawed in numerous circumstances, even those involving informed and competent adult patients.
Contrary to a rather common assumption, no single "holistic health movement" exists, and many of the theories and therapies now called holistic are not new to American medicine. The holistic movement actually represents four different approaches to medicine and health, each with its own theoretical perspective, historical background, and set of therapeutic options. The term holistic confuses the differences among these approaches, fails to capture their merits and defects, and as an all-purpose term is confusing rather than useful.
The widely used notion of dignity is questioned as an adequate ideal for care of terminally ill persons. Instead of dying with dignity, the essential ethical components of dying with a sense of worth are proposed as comprising truly humane and personal care.