Conversational Artificial Intelligence in Psychotherapy: A New Therapeutic Tool or Agent?

Conversational artificial intelligence (CAI) presents many opportunities in the psychotherapeutic landscape-such as therapeutic support for people with mental health problems and without access to care. The adoption of CAI poses many risks that need in-depth ethical scrutiny. The objective of this paper is to complement current research on the ethics of AI for mental health by proposing a holistic, ethical, and epistemic analysis of CAI adoption. First, we focus on the question of whether CAI is rather a tool or an agent. This question serves as a framework for the subsequent ethical analysis of CAI focusing on topics of (self-) knowledge, (self-)understanding, and relationships. Second, we propose further conceptual and ethical analysis regarding human-AI interaction and argue that CAI cannot be considered as an equal partner in a conversation as is the case with a human therapist. Instead, CAI's role in a conversation should be restricted to specific functions.

Bioética do cuidado na clínica de ensino: aprendendo com pacientes / Bioethicsof the care in the teaching clinic: learning with patients

O estudo buscou compreender práticas de acolhimento de pacientes em uma clínica de ensino odontológico.Trata-se de um estudo de caso único e holístico, com abordagem qualitativa. Foram realizadas entrevistas abertas com 20 pacientes, guiadas por um roteiro com temas problematizadores que procuram ligar princípios bioéticos a dispositivos subjetivos do cuidado: conceito ampliado de saúde e doença, intersubjetividade, corresponsabilidade e qualidade de vida. As práticas discursivas analisadas mostraram que o vínculo entre estudantes e pacientes da clínica de ensino se estabelece em uma construção mediada pelo longo tempo da formação. A corresponsabilidade está relacionada às construções intersubjetivasnocuidado e tem como atores do processo osestudantes e os pacientes. Ao afirmarem sentirem-se livres para opinar sobre seus tratamento também expressam uma postura de reduzida autonomia, pois consideramque não sejanecessário fazê-lo. Como reflexo da fragmentação do cuidado nas clínicas de ensino, muitos silenciamentos emergem destas relações de poder e cuidado. Acredita-se que é clara a importância de práticas que se desvinculem de funções estritamente técnicas e invistam nos processos de fala e escuta, incansavelmente buscando empatia e vínculo como as tecnologias de saúde mais potentes para o tratamento, pois reafirmam a autonomia das pessoas na construção de seus itinerários de cuidado e a dignidade humana como valor central da prática de saúde (AU).

The study aimed to understand welcoming patients practices in a dentistry teaching clinic.It is a holistic single-case study with a qualitative approach.Twenty patients were interviewed following anopen-ended script containing problematizing topics trying to connect bioethical principles tosubjective devices of care: expandedconcept of health and illness, intersubjectivity, co-responsibility, and quality of life.The discursive practices analyzed showed that the bond between students and patients of the teaching clinic is established in a construction mediated by the long training time.Co-responsibility is related with the intersubjective constructions in the care, being the actors of the process both the students and the patients.When claiming to feelfree to give an opinion on their treatment, they also express a position of reduced autonomy, as they consider that it is not necessary to give it.As a reflection of the fragmentation of the care in the teaching clinics, much silencing emerges from these relations of power and care.It is believed that that the importance of practices that unlinkthemselvesfrom strictly technical functions and invest in the speaking and listening processes is clear. In an untiring search for empathy and bond as the mostpowerful health technologies for the treatment, they reaffirm the autonomy of the people in the construction of their itineraries of care and human dignity as a core value of the practice of health (AU).

Decisão diante de conflitos bioéticos e formação em odontologia / Decision-making in the face of bioethical conflict and training in Dentistry / Decisión frente a conflictos bioéticos y formación en odontología

Resumo O objetivo deste estudo é relacionar concepções sobre ética com a capacidade de tomada de decisão de estudantes no estágio inicial do curso de odontologia. Trata-se de pesquisa qualitativa, dividida em duas etapas: na primeira, 62 participantes responderam a um formulário on-line com duas perguntas sobre concepções de ética; na segunda, 59 deliberaram sobre duas situações de saúde envolvendo conflitos bioéticos. As respostas passaram por análise textual discursiva, por meio da qual se verificou que a maioria dos estudantes compreende a ética como orientação individual nas condutas sociais e profissionais. Essa concepção restrita de ética aparece também nos exercícios de tomada de decisão. Conclui-se que o ensino de bioética deve contemplar o papel de contextos singulares na tomada de decisão, enfatizando o respeito à vida, e não apenas o tratamento de doenças. Tal ensino, inserido de maneira transversal na formação, valoriza o cuidado centrado nas pessoas.

Abstract This study aims to understand the relationship between conceptions of ethics and decision making in situations of bioethical conflict in practices of first-year dentistry students. Holistic case study with a qualitative approach was carried out, in two steps: in the first, 62 participants answered an online form with two questions about conceptions of ethics; in the second, 59 deliberated on two health situations with bioethical conflict. Discursive textual analysis was performed. Results show that students understand ethics as individual guidance in social and profession conduct. In training, students' restricted conceptions of ethics are amplified in the decision-making exercises in the face of bioethical conflicts. The role of singular contexts is an element for the decision-making in learning that includes respect for life and not just the treatment of disease. The topic of bioethics, thus transversalized in the formative process, values people-centered care.

Resumen El objetivo de este estudio es relacionar concepciones sobre ética con la capacidad de toma de decisiones de estudiantes en la etapa inicial del curso de odontología. Se trata de una investigación cualitativa, dividida en dos etapas: en la primera, 62 participantes respondieron a un formulario en línea con dos preguntas sobre concepciones de ética; en la segunda, 59 participantes deliberaron sobre dos situaciones de salud que implican conflictos bioéticos. Las respuestas se sometieron a un análisis textual discursivo, por medio del cual se constató que la mayoría de los estudiantes comprende la ética como una orientación individual en las conductas sociales y profesionales. Esta concepción restringida de la ética aparece también en los ejercicios de toma de decisiones. Se concluye que la enseñanza de la bioética debe contemplar el papel de los contextos singulares en la toma de decisiones, haciendo hincapié en el respeto por la vida, y no solo en el tratamiento de enfermedades. Tal enseñanza, inserida de manera transversal en la formación, valoriza el cuidado centrado en las personas.

[Ethical analysis of the principle of health vulnerability]. / Análisis ético del principio de vulnerabilidad sanitaria.

The concept of vulnerability has determined multiple actions in the health field. In recent years, this concept has originated various holistic models that oscillate between considering vulnerability as a descriptive element of an accidental situation until it is considered a guiding principle of medical practice. The need to deepen this phenomenon from the point of view of moral philosophy is perceived. The moral reflection reveals an imbalance in the binomial autonomy-dependence, generating opposite solutions in decision-making. Although autonomy has so far supported much of the medical action, the dependency raises a new perspective on vulnerability, rooted in the ethics of care. This perspective allows us to overcome the consideration of vulnerability as a characteristic, an accident or a principle. Vulnerability appears as an intrinsic dimension of the human being that, far from altering its dignity or autonomy, makes it posible to demonstrate the need of others to reach their fullness.

Non-conventional practice versus evidence-based medicine. A scientific and ethical analysis of the Italian regulation.

BACKGROUND: The current lack of scientific validation of non-conventional treatments in medicine, whose epistemological foundations lie in scientific evidence and experimentation, raises significant questions regarding the costs and benefits of alternative-treatment forms. Nonetheless, in the last few decades non-conventional treatments have been increasingly recognised by the Italian medical profession, with one regional healthcare administration adopting some non-conventional practices as part of its conventional healthcare services. AIMS: The Authors aim to analyse non-conventional treatments in medicine from an epistemological, cultural, ethical, political and economic point of view, in order to highlight criticalities and incongruities, especially when these treatments are approved by a public healthcare system, which should be grounded on the "evidence-based medicine" principle. CONCLUSIONS: Non-conventional treatments in medicine are constituted by meta-theories, i.e. philosophical, religious and ideological concepts that conflict with contemporary rational, empirical medicine. In the interest of patients and society, the paper stresses the incongruity of a healthcare system which, despite being grounded on the "evidence-based medicine" principle, allows the development of non conventional treatments. Having said that, medical science should address not only the biological domain of illness but also its existential implications. Awareness and respect for the individual experience can undoubtedly lead to a new medical model that allows for a more effective therapeutic intervention.

Islamic perspectives on clinical intervention near the end-of-life: We can but must we?

The ever-increasing technological advances of modern medicine have increased physicians' capacity to carry out a wide array of clinical interventions near the end-of-life. These new procedures have resulted in new "types" of living where a patient's cognitive functions are severely diminished although many physiological functions remain active. In this biomedical context, patients, surrogate decision-makers, and clinicians all struggle with decisions about what clinical interventions to pursue and when therapeutic intent should be replaced with palliative goals of care. For some patients and clinicians, religious teachings about the duty to seek medical care and the care of the dying offer ethical guidance when faced with such choices. Accordingly, this paper argues that traditional Sunni Islamic ethico-legal views on the obligation to seek medical care and Islamic theological concepts of human dignity (karamah) and inviolability (hurmah) provide the ethical grounds for non-intervention at the end-of-life and can help calibrate goals of care discussions for Muslim patients. In closing the paper highlights the pressing need to develop a holistic ethics of healthcare of the dying from an Islamic perspective that brings together multiple genres of the Islamic intellectual tradition so that it can meet the needs of the patients, clinicians and Muslim religious leaders interacting with the healthcare system.

Complementary and Alternative Medicine in the Context of Earlier Diagnoses of Alzheimer's Disease: Opening the Conversation to Prepare Ethical Responses.

Preclinical Alzheimer's disease (AD), a newly proposed, actively researched, and hotly debated research-only diagnostic category, raises the prospect of an ethical dilemma: whether, and possibly how, to treat a disorder with no target symptoms. This proposed category rests on the detection of a number of biomarkers thought to provide evidence of AD pathophysiology years before any behavioral symptoms manifest. Faced with limited treatment options, patients and their relatives may come to consider complementary and alternative medicine (CAM) a viable option, albeit one with minimal supporting evidence. Accordingly, the hopes and needs of some preclinical patients and their relatives could further fuel market-oriented entrepreneurship for CAM. In this ethics review, we provide background and reflect on some ethical questions related to the roles of key stakeholders arising from the potential for CAM use in the context of a possible preclinical AD diagnosis.

Home birth of infants with congenital anomalies: a case study and ethical analysis of careproviders' obligations.

This article presents the case of a mother who is planning a home birth with a midwife with the shared knowledge that the fetus would have congenital anomalies of unknown severity. We discuss the right of women to choose home birth, the caregivers' duty to the infant, and the careproviders' dilemma about how to respond to this request. The ethical duties of concerned careproviders are explored and reframed as professional obligations to the mother, infant, and their profession at large. Recommendations are offered based on this case in order to clarify the considerations surrounding not only home birth of a fetus with anticipated anomalies, but also to address the ethical obligations of caregivers who must navigate the unique tension between respecting the mother's wishes and the duty of the careproviders to deliver optimal care.

Collectivizing rescue obligations in bioethics.

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.

What puts the 'yuck' in the yuck factor?

The advances in biotechnology have given rise to a discussion concerning the strong emotional reaction expressed by the public towards biotechnological innovations. This reaction has been named the 'Yuck-factor' by several theorists of bioethics. Leon Kass, the former chairman of the President's council on bioethics, has appraised this public reaction as 'an emotional expression of deep wisdom, beyond reason's power fully to articulate it'.(1) Similar arguments have been forwarded by the Catholic Church, several Protestant denominations and the Pro-Life movement. Several bioethicists have, however, opposed the idea of a disgust-based morality.(2) Recent findings in cognitive science support the view that the strong negative emotions people often experience when faced with biotechnological ideas are not expressions of inner wisdom. The negative emotions may rather be the result of a cognitive violation the biotechnological innovations easily cause. Due to their evolutionary background, people have certain automatic and quick cognitive tendencies routinely used for categorizing and reasoning about nature, usually termed 'folk biology'. Biotechnological processes like hybridisation and cloning clearly violate several of the cognitive rules people naturally apply for the explanation and categorization of their natural environment. As the cognitive tendencies routinely applied to the explanation of biological world are violated, an emotional response of fear, disgust and of something unnatural being underway is easily provoked. It is suggested in this paper that the reason behind the Yuck-factor is not a deep inner wisdom, but a violation of natural human cognitive tendencies concerning the biological world.

Experiential learning of empathy in a care-ethics lab.

To generate empathy in the care of vulnerable older persons requires care providers to reflect critically on their care practices. Ethics education and training must provide them with tools to accomplish such critical reflection. It must also create a pedagogical context in which good care can be taught and cultivated. The care-ethics lab 'sTimul' originated in 2008 in Flanders with the stimulation of ethical reflection in care providers and care providers in training as its main goal. Also in 2008, sTimul commenced the organization of empathy sessions as an attempt to achieve this goal by simulation. The empathy session is a practical and fairly straightforward way of working to provoke care providers and care providers in training to engage in ethical reflection. Characteristic of the empathy session in the care-ethics lab is the emphasis on experience as a basis for ethical reflection.

A basic decision-making approach to common ethical issues in consultation-liaison psychiatry.

Ethical dilemmas are found throughout the daily work of C-L psychiatrists. Unfortunately, most psychiatrists have no more training in ethics than their nonpsychiatric colleagues. Psychiatric consults spurred by ethical dilemmas can provoke anxiety in psychiatrists and leave anxious colleagues without the clear recommendations they seek. C-L psychiatrists, and probably all psychiatrists, need more training in clinical ethics. C-L psychiatrists do not need to become clinical ethicists, but competence in handling the ethical issues most commonly seen in C-L work is needed. The 2008 ABPN guidelines for specialists in psychosomatic medicine mention specific ethics topics important in C-L work, and ways of attaining competence in these areas have been discussed in the C-L literature. The four cases discussed here illustrate the high level of complexity often seen in situations in which ethical dilemmas arise in C-L psychiatry. Given the sometimes furious pace of hospital work, it can be easy for C-L psychiatrists to be seduced by the idea of the quick, focused consult that simply responds to a simple question with a simple answer. Because cases involving ethical dilemmas often involve multiple stakeholders, each with his or her own set of concerns, a brief consult focused only on the patient often leads to errors of omission. A wider approach, such as that suggested by the Four Topics Method, is needed to successfully negotiate ethical dilemmas. Busy C-L psychiatry services may struggle at first to find the time to do the type of global evaluations discussed here, but increasing familiarity with approaches such as the Four Topics Method should lead to quicker ways of gathering and processing the needed information.

The role of the American Nurses Association Code in ethical decision making.

Ethical decision making is complex and difficult. For this reason, many professions compose ethical codes to aid their practitioners, to aid those in the profession in dealing with perplexing situations that inevitably arise. The American Nurses Association (ANA) Code of Ethics is of course one such code. It outlines the important general values, duties, and responsibilities that flow from the specific role of being a nurse. The relationship of the individual practitioner to the code, however, is an aspect of professional moral life that requires interpretation and may not always be well understood. A historical and theoretical analysis of the ANA Code can provide for an understanding as to how it is to be used not as a substitute for moral thinking but as an aid to moral thinking.

Clinical ethics consultation: examining how American and Japanese experts analyze an Alzheimer's case.

BACKGROUND: Few comparative studies of clinical ethics consultation practices have been reported. The objective of this study was to explore how American and Japanese experts analyze an Alzheimer's case regarding ethics consultation. METHODS: We presented the case to physicians and ethicists from the US and Japan (one expert from each field from both countries; total = 4) and obtained their responses through a questionnaire and in-depth interviews. RESULTS: Establishing a consensus was a common goal among American and Japanese participants. In attempting to achieve consensus, the most significant similarity between Japanese and American ethics consultants was that they both appeared to adopt an "ethics facilitation" approach. Differences were found in recommendation and assessment between the American and Japanese participants. In selecting a surrogate, the American participants chose to contact the grandson before designating the daughter-in-law as the surrogate decision-maker. Conversely the Japanese experts assumed that the daughter-in-law was the surrogate. CONCLUSION: Our findings suggest that consensus building through an "ethics facilitation" approach may be a commonality to the practice of ethics consultation in the US and Japan, while differences emerged in terms of recommendations, surrogate assessment, and assessing treatments. Further research is needed to appreciate differences not only among different nations including, but not limited to, countries in Europe, Asia and the Americas, but also within each country.

Vocation in theology-based nursing theories.

By using the concepts of intrinsicality/extrinsicality as analytic tools, the theology-based nursing theories of Ann Bradshaw and Katie Eriksson are analyzed regarding their explicit and/or implicit understanding of vocation as a motivational factor for nursing. The results show that both theories view intrinsic values as guarantees against reducing nursing practice to mechanistic applications of techniques and as being a way of reinforcing a high ethical standard. The theories explicitly (Bradshaw) or implicitly (Eriksson) advocate a vocational understanding of nursing as being essential for nursing theories. Eriksson's theory has a potential for conceptualizing an understanding of extrinsic and intrinsic motivational factors for nursing but one weakness in the theory could be the risk of slipping over to moral judgments where intrinsic factors are valued as being superior to extrinsic. Bradshaw's theory is more complex and explicit in understanding the concept of vocation and is theologically more plausible, although also more confessional.

Lessons from history: why race and ethnicity have played a major role in biomedical research.

Before any citizen enters the role of scientist, medical practitioner, lawyer, epidemiologist, and so on, each and all grow up in a society in which the categories of human differentiation are folk categories that organize perceptions, relations, and behavior. That was true during slavery, during Reconstruction, the eugenics period, the two World Wars, and is no less true today. While every period understandably claims to transcend those categories, medicine, law, and science are profoundly and demonstrably influenced by the embedded folk notions of race and ethnicity.

The moral basis of animal-assisted therapy.

Is nonhuman animal-assisted therapy (AAT) a form of exploitation? After exploring possible moral vindications of AAT and after establishing a distinction between "use" and "exploitation," the essay distinguishes between forms of animal-assisted therapy that are morally unobjectionable and those modes of it that ought to be abolished.

A pluralist view of nursing ethics.

This paper makes the case for a pluralist, contextualist view of nursing ethics. In defending this view, I briefly outline two current perspectives of nursing ethics - the Traditional View and the Theory View. I argue that the Traditional View, which casts nursing ethics as a subcategory of healthcare ethics, is problematic because it (1) fails to sufficiently acknowledge the unique nature of nursing practice; and (2) applies standard ethical frameworks such as principlism to moral problems which tend to alienate or undermine nursing ethical concerns. Alternatively, the Theory View, which aims to build an independent and comprehensive theory of nursing ethics, is also found wanting because it (1) fails to sufficiently acknowledge the heterogeneous nature of nursing practices; (2) overemphasizes the differences and undervalues the similarities between nurses and other health professionals; and (3) assumes that one ethical framework can be meaningfully applied across diverse moral problems and contexts. My alternative, is to argue that nursing ethics inquiry should take a pluralist and critical stance towards available ethical frameworks and the negotiation of the ethical realm. On this view, the search for moral consensus or a unique ethical framework for nursing is replaced by the task of working strategically with multiple frameworks in order to expand the moral agency of nurses and empower them to positively engage with moral uncertainty as an inevitable feature of living a moral life. I conclude by indicating some of the implications that this has for the teaching of nursing ethics.