["AN UNFINISHED SYMPHONY": MEDICINE DURING THE WARSAW GHETTO UPRISING].

INTRODUCTION: This year marks the anniversary of the 80th year of the Warsaw Ghetto Uprising (1943 -2023), a very important and significant turning point in the history of the Holocaust. The Uprising is not the only demonstration of courage and strength, in rebelling against the brutal Nazi oppressor: there was another form of intellectual and spiritual resistance in the ghetto - medical resistance. Physicians, nurses, and other healthcare professionals resisted. Not only did they provide very diverse and dedicated medical assistance to the ghetto residents, but they went beyond their professional duties in initiating research on Hunger Diseases and in founding a clandestine medical school. The medical work in the Warsaw Ghetto is a symbol of the victory of the human spirit.

Teaching Hard Truths About Medicine and the Holocaust.

The Holocaust differs from other instances of mass murder in that it was medically sanctioned genocide. Modern health care ethics was born of the Holocaust, and this article describes numerous misconceptions about medicine's key roles in several events prior to and during the Holocaust. This article also illuminates lessons that should be formally integrated into all health professions ethics curricula.

Lectures on Inhumanity: Teaching Medical Ethics in German Medical Schools Under Nazism.

Nazi medicine and its atrocities have been explored in depth over the past few decades, but scholars have started to examine medical ethics under Nazism only in recent years. Given the medical crimes and immoral conduct of physicians during the Third Reich, it is often assumed that Nazi medical authorities spurned ethics. However, in 1939, Germany introduced mandatory lectures on ethics as part of the medical curriculum. Course catalogs and archival sources show that lectures on ethics were an integral part of the medical curriculum in Germany between 1939 and 1945. Nazi officials established lecturer positions for the new subject area, named Medical Law and Professional Studies, at every medical school. The appointed lecturers were mostly early members of the Nazi Party and imparted Nazi political and moral values in their teaching. These values included the unequal worth of human beings, the moral imperative of preserving a pure Aryan people, the authoritarian role of the physician, the individual's obligation to stay healthy, and the priority of public health over individual-patient care. This article shows that there existed not only a Nazi version of medical ethics but also a systematic teaching of such ethics to students in Nazi Germany. The findings illustrate that, from a historical point of view, the notion of "eternal values" that are inherent to the medical profession is questionable. Rather, the prevailing medical ethos can be strongly determined by politics and the zeitgeist and therefore has to be repeatedly negotiated.

Leo Eitinger MD: tribute to a Holocaust survivor, humane physician and friend of mankind.

Born in Czechoslovakia, psychiatrist Leo Eitinger (1912-1996) became internationally recognized for research on his fellow concentration camp inmates. He graduated as an MD in 1937, but being Jewish was prohibited from practicing as a doctor. When the Nazis occupied the area he was forced to flee to Norway, where in 1940 he was again deprived of his right to practice medicine. In 1942 he was arrested and deported to Auschwitz. There, as a physician inmate, he was able to help and in many cases save his fellow prisoners, not only with his medical skills but by falsifying prisoners' documents and hiding them from their Nazi captors. One of his patients was Elie Wiesel. Eitinger survived the camps but was forced to join a "death march." After the war he resumed medical practice in Norway, specializing in psychiatry. With his personal experience and knowledge of the suffering of camp survivors, he dedicated his life to studying the psychological effects of traumatic stress in different groups. Eitinger's academic contributions were crucial in the development of this area of research--namely, the effects of excessive stress, laying the foundations for the definition of post-traumatic stress disorder and the post-concentration camp syndrome, thus facilitating recognition of the medical and psychological post-war conditions of the survivors and their resultant disability pensions.

Compilation of a casebook on bioethics and the Holocaust as a platform for bioethics education.

The Holocaust arose, in part, because of a profound and pervasive breakdown of medical professional ethics. This history is complex and powerfully instructive. The value judgments and moral actions of the Nazi doctors can inform current debate and practices and also prevent the use of inaccurate analogies in current bioethical debates. Under the auspices of the International Center for Health, Law and Ethics at Haifa University, we are in the process of publishing a casebook on bioethical topics, using personal cases from the Third Reich and the Holocaust. The casebook will provide a platform for deep reflection and discourse on historical ethical issues and their relevance for today. This teaching tool can also inspire healthcare professionals and students to practice with greater compassion, knowledge, tolerance, respect and justice on behalf of their patients.

Medicine and the Holocaust--lessons for present and future physicians.

German medicine, under National Socialism, was broadly complicit in the conceptualization and promulgation of the Nazi social and racial policies, and as such, played an integral and pertinent role in the Nazi implementation of the tragedies during the Holocaust. Much of contemporary ethics can be seen as a response to the abuses of this era. Hence for medicine in general and medical research in particular, the Holocaust is the seminal event of the 20th century in the historiography of its ethics. Bioethicists have expounded on the moral lessons to be learned from the Nuremberg Trials. Ethical challenges, other than those relating to human experimentation, which have continuing relevance were not addressed at Nuremberg and shall be presented in this paper. Organized efforts to educate about the ethos of medicine in this historical context should be imperative for all medical students and students of other healthcare professions.

Meseritz-Obrawalde: a 'wild euthanasia' hospital of Nazi Germany.

In 1939, Hitler authorized a programme of 'euthanasia' of children and adults with physical and psychiatric disorders. Initially, gas chambers were established at six psychiatric institutions in Germany and Austria. This programme was discontinued in August 1941 but the killings continued on an individual basis. Physicians selected patients who were unable to work or who required extensive care, and ordered the nurses to administer lethal doses of sedatives. Meseritz-Obrawalde was a site for 10,000 of these killings. Using documents from the trial of one of Obrawalde's physicians, Hilde Wernicke, the era of 'wild euthanasia' is described and her rationale for participating in the killings is explored.

Doctors, pregnancy, childbirth and abortion during the Third Reich.

This paper does not attempt to deal with the legitimate ethical or moral debate on abortion. Utilizing abortion as a subject I will show how science and medicine in general, and abortion in particular, were used as weapons of mass destruction by Nazi physicians in their zeal to comply with the political climate of the time. Nazi policy on abortion and childbirth was just one of the methods devised and designed to ensure the extermination of those whom the Nazis deemed had "lives not worth living." Physicians implemented these policies, not with the fate of their patients in mind, but rather in the name of the "state." When discussing pregnancy, abortion and childbirth during the Holocaust it is imperative to include an essay of how these issues affected the Jewish prisoner doctors in the ghettos and camps. Nazi policy dictated their actions too. From an extensive search of their testimonies, I conclude that for these doctors ethical discourse comprised a fundamental component of their functioning. I do not propose to judge them in any way and one should not, in my opinion, argue whether their behavior was or was not morally acceptable under such duress; nevertheless, unlike their Nazi counterparts, a key theme in their testimonies was to "keep their medical values."

Some ethical dilemmas faced by Jewish doctors during the Holocaust.

The discourse on physicians and ethics in the Nazi regime usually refers to the violation of medical ethics by Nazi doctors who as a guild and as individuals applied their professional knowledge, training and status in order to facilitate murder and medical "experimentation". In the introduction to this article I will give a brief outline of this vast subject. In the main article I wish to bear witness to the Jewish physicians in the ghettos and the camps who tried to the best of their ability to apply their professional training according to ethical principles in order to prolong life as best as they could, despite being forced to exist and work under the most appalling conditions. These prisoner doctors were faced with impossible existential, ethical and moral dilemmas that they had not encountered beforehand. This paper addresses some of these ethical quandaries that these prisoner doctors had to deal with in trying to help their patients despite the extreme situations they found themselves in. This is an overview of some of these ethical predicaments and does not delve into each one separately for lack of space, but rather gives the reader food for thought. Each dilemma discussed deserves an analysis of its own in the context of professionalism and medical ethics today.