[Knowing better, knowing the why, and knowing how to do: assumptions of depression in psychiatry]. / Saber mejor, saber el por qué y saber hacer: supuestos de la depresión en psiquiatría.

1) Empirical psychiatric research has failed to validate or verify the causes of depressive disorder. 2) Historically, psychiatry has been looking for many causes and is currently favoring a model of multi-causality, acting at various levels of interaction with diffuse limits. 3) Purely scientific psychiatry is based on the concept that a person is an "entity in itself" that presently suffers from a disorder caused by modifications in the impulses of the neurons in its brain. 4) The question that remains is whether depression is a real entity independent of human activities, a pragmatic entity employed for reasons of utility, or an entity constructed by the prevailing social forces in Western civilization. 5) The rationale for depression can be answered if we understand a human being as a being-in-the-world that a] is projected into the future to enact its existence, b] is placed in a condition that determines him and hinders his self-determination and c] lives among others that impel him to submit to the rules valid for "common people.

[Ethical tribulations of COVID-19: the sinister ominous, existential responsibility and Medice, Cura Te Ipsum]. / Tribulaciones éticas del COVID-19: lo sobrecogedor siniestro, la responsabilidad existencial y Medice, Cura Te Ipsum.

The COVID-19 pandemic revealed the vulnerability of the human being in their existential and medical fields. A feeling of uncertainty of an overwhelming and ominous nature indicates that dying is inherent for the human condition, a feeling that is daily hidden behind the mask of a casual, unexpected, random event. The possibility of dying from the viral disease revealed that the essence of man as being-in-the-world is ethical or self-assumption and is expressed through an original rather than a moral conscience, which calls for authenticity, to listen to its nihility as being-referred-to-death. The medical ethical principles based on rights and duties need to be perfected by the ethics of virtues in accordance with the current challenges, requiring a transformation of the moral self of the doctor. A moral failure of duty is inevitable for medicine, it will never reach its final realization.

[DSM-5: the definitive inclusion of psychiatry in medicine?] / DSM-5. ¿La incorporación definitiva de la psiquiatría en la medicina?

DSM-5 is a significant factor in promoting the "remedicalization" of psychiatry as the focus of psychiatric knowledge, developed by the evidence-based medicine movement, shifted from the clinically-based biopsychosocial model to a research-based medical model. DSM-5 purposes are 1]clinical: diagnosis, prevention, early identification, management, outcome, assessment of improvement; 2] clinical research: etiology, course, effective treatments, cost-effective treatments, reliability and validity and utility of diagnosis; 3] a worldwide common language of diagnostic criteria used by mental health professionals; and 4] to improve communication with users of services, caregivers, and society in general. In the absence of a "gold standard" there are two basic questions still without answers 1] what kind of entities are psychiatric disorders?; and 2] How to integrate the multiple explanatory perspectives of psychiatric illness?.

Surgery for hepatic hidatidosis. Risk factors and variables associated with postoperative morbidity. Overview of the existing evidence. / Cirugía de la hidatidosis hepática. Factores de riesgo y variables asociadas al desarrollo de morbilidad postoperatoria. Revisión global de la evidencia existente.

There are few publications related to postoperative morbidity in hepatic hydatidosis and these have mixed results. The aim of this study was to determine risk and protective factors of postoperative morbidity in patients operated on for hepatic hydatidosis. A comprehensive review was made of the evidence, based on systematic reviews, clinical analyses and observational studies, obtained from the Trip Database, BVS, SciELO, Cochrane Central Register of Controlled Trials, WoS, MEDLINE, EMBASE, SCOPUS, EBSCOhost, IBECS, ePORTUGUESe, LILACS and WHOLIS. 1,087 related articles were identified; 69 fulfilled the selection criteria (2 systematic reviews, 3 clinical trials and 64 observational studies). Age, history of previous surgery for hepatic hydatidosis, location in the hepatic center, existence of biliary communications and evolutionary complications of the cyst were identified as risk factors, and radical surgical techniques as protective factors. Risk and protective factors were identified; however, the studies are few and the quality moderate to low.

Neuroethics: the pursuit of transforming medical ethics in scientific ethics.

Ethical problems resulting from brain research have given rise to a new discipline termed neuroethics, representing a new kind of knowledge capable of discovering the neural basis for universal ethics. The article (1) tries to evaluate the contributions of neuroethics to medical ethics and its suitability to outline the foundations of universal ethics, (2) critically analyses the process of founding this universal ethic. The potential benefits of applying neuroimaging, psychopharmacology and neurotechnology have to be carefully weighed against their potential harm. In view of these questions, an intensive dialogue between neuroscience and the humanities is more necessary than ever.

[The human corpse in arts and bioethics: Michelangelo´s Pietà Rondanini]. / El cadáver humano en el arte y la bioética: la Pietà Rondanini de Miguel Ángel.

According to bioethics, life is a fundamental but not an absolute good. Therefore the value of a person resides in being alive, no matter in which state such person is. The concept of brain death is legally and ethically accepted as the definition of death. In artworks, human beings are revealed as they are. Michelangelo's Pietà Rondanini captures and captures what a human corpse is, in its most intimate appearance. The artist boldly reveals its essence.

[The virtuous doctor in cinema: the final examination]. / El médico virtuoso en el cine: el examen final.

The virtuous doctor has subscribed an oath and by subscribing to this solemn promise, he is committed to live in accordance with the purposes, obligations and virtues established in the medical profession. Cinematic art has shown only a superficial interest in complex aspects of medical profession. An exception is Ingmar Bergman's film "Wild Strawberries", where Professor Isak Borg, a widowed 76-year-old physician, is to be awarded the Doctor Jubilaris degree, 50 years after he received his doctorate at Lund University. During the trip, Isak is forced by a nightmare to reevaluate his professional life as not being a virtuous doctor.

[The infantile sexual seduction: revolution and aftermath of Freud's theory]. / La seducción sexual infantil: revolución y repercusiones de la teoría de Freud.

There is no question about the negative effects of child sexual abuse. Freud's seduction theory asserts that psychoneuroses in adults are caused by reactivation of forgotten recollections of gross sexual abuse (involving the genitals) that had taken place prior to the age of 8 to 10 years. His contribution consisted in the discovery of specific events, prior to puberty, which were indispensable to the formation of psychoneuroses. If an adult patient recalled an infantile sexual experience, Freud assumed the interference of a pervert: a child was sexually innocent unless it had been traumatized. But Freud's technique of clinical exploration had not attained adequate reliability and was not immune to prejudices. Freud himself dropped his mechanical, static theory that presupposed a single type of accidentally occurring trauma prior to puberty, allowing him to develop his new drive and fantasy theory.

[The human body in Michelangelo's Moses]. / El cuerpo humano en el "Moisés" de Miguel Ángel.

What grips us so powerfully to a work of art is the artist's intention, if he succeeds to express it in his work and we are able to understand it. Michelangelo's Moses established the essential structures of an animate organism and the embodiment of consciousness in the world. Since the body is an expressive unit, it is possible to reconstruct a highly feasible sequence of movements that might have preceded the moment caught in the statue. It is an expression of the highest ideal of mental and spiritual achievement through the controlled tension between action and restraint. The phenomenon of embodiment and feeling the body as own is the basis of concrete human existence.

[Neuroethics: reflections on the latent principles of morals in medicine]. / Neuroética: reflexiones sobre los principios latentes de la moral en medicina.

Ethical dilemmas resulting from neural sciences have promoted the emergence of a new discipline termed neuroethics. Researchers distinguish between ethics of neuroscience and neuroscience of ethics. The former deals with ethical problems arising from new forms of interventions into the brain. The latter investigates the neural mechanisms that may possibly underlie morality as such. This article presents a survey of the new empirical facts and directions, and a critical evaluation of the methodological and ontological problems underlying neuroethics as such. Conceptual analyses of research issues and the underlying implicit conceptions of human being are thoroughly investigated based on Heidegger's thought.

[Bioethics of Sigmund Freud´s death: euthanasia or appropriation?]. / Bioética de la muerte de Sigmund Freud: ¿Eutanasia o apropiación?

The death of Freud raises the ethical dilemma about euthanasia. It can be characterized as indirect active euthanasia according to the rule of double effect, or terminal sedation, or palliated death. The primacy of the principle of autonomy over non maleficence, conditioned the physician's attitude toward his patient Freud. The physician assisted death was and remains punishable in western medicine. Therefore, a fundamental tradition was infringed. In contrast, the present study attempts to characterize the final position of Freud himself to his death and called it appropriation of his finitude; he assumes his being-unto-death, that is, he now projects his being not as a being-at-his-end but as a being-unto-end, indicating thereby that he understood that the end always penetrated his whole existence.

[Bioethics today: Heidegger’s questions]. / La bioética actual: las interrogantes de Heidegger.

Bioethics was born not only as an aftermath of medical technological advance but also from underlying philosophical conceptions about man, that determine scientific research. Analyzing occidental ethics, Heidegger showed that animalism was the only human dimension considered and thereby the domain of measurable objectiveness. He postulated that the essence of human existence as being-in-the-world is ethical and revealed through an original consciousness. Unlike moral conscience, original conscience calls to authenticity, to hear his constitutive nihilism as a "Being-referred-to-death". The founding ground of bioethics may be to listen to this primary being-guilty prior to the derived guilts, e.g. faults, deficiencies and shortcomings of specific daily actions.

Saber mejor, saber el por qué y saber hacer: supuestos de la depresión en psiquiatría / Knowing better, knowing the why, and knowing how to do: assumptions of depression in psychiatry

1) Empirical psychiatric research has failed to validate or verify the causes of depressive disorder. 2) Historically, psychiatry has been looking for many causes and is currently favoring a model of multi-causality, acting at various levels of interaction with diffuse limits. 3) Purely scientific psychiatry is based on the concept that a person is an "entity in itself" that presently suffers from a disorder caused by modifications in the impulses of the neurons in its brain. 4) The question that remains is whether depression is a real entity independent of human activities, a pragmatic entity employed for reasons of utility, or an entity constructed by the prevailing social forces in Western civilization. 5) The rationale for depression can be answered if we understand a human being as a being-in-the-world that a] is projected into the future to enact its existence, b] is placed in a condition that determines him and hinders his self-determination and c] lives among others that impel him to submit to the rules valid for "common people.

Neuroética: comienza el reinado de las neurociencias en la fundamentación de la ética / Neuroethics: the reign of neuroscience begins in the foundation of the ethics / Neuroética: começa o reinado das neurociências na fundamentação da ética

Resumen: 1] La neurociencia de la ética constituye un progreso al aplicar la ciencia empírica en la investigación del fenómeno moral. 2] Resaltar la importancia de afectos y sentimientos representa una compensación a la excesiva importancia dada a la razón en la formación de los juicios morales. 3] Existen graves dificultades metodológicas al no precisar los conceptos de "intuición", "afectos", "deber" y especialmente qué se entiende por "ética". 4] Pero la investigación científica aprehende al hombre como una "entidad" en sí (presente) y no como una "existencia" (futuro), vale decir, ser-en-el-mundo. 5] En lugar de "tener" una moral el ser humano "es" moral y, como tal, es un proyecto lanzado hacia su más auténtica posibilidad que consiste en apropiarse de su ser-para-la-muerte.

Abstract: 1] The Neuroscience of Ethics constitutes a progress when applying empirical science in the investigation of the moral phenomenon. 2] Emphasizing the importance of affects and feelings represents a compensation for the excessive importance given to reason in the formation of moral judgments. 3] There are serious methodological difficulties by not specifying the concepts of intuition, affections, duty and especially what is understood by ethics. 4] But scientific research apprehends man as an "entity" in himself (present) and not as an "existence" (future), that is, being-in-the-world. 5] Instead of "having" a moral, the human being "is" moral and as such is a project thrown towards its most authentic possibility that consists of appropriating its being-for-death.

Resumo: 1] A neurociência da ética constitui um progresso ao aplicar a ciência empírica na investigação do fenômeno moral. 2] Ressaltar a importância de afetos e sentimentos representa uma compensação à excessiva importância dada à razão na formação dos juízos morais. 3] Existem graves dificuldades metodológicas ao não precisar os conceitos de "intuição", "afetos", "dever" e especialmente o que se entende por "ética". 4] Porém a investigação científica apreende o homem como uma "entidade" em si (presente) e não como una "existência" (futuro), vale dizer, ser-no-mundo. 5] Em lugar de "ter" uma moral o ser humano "é" moral e, como tal, é um projeto lançado à sua mais autêntica possibilidade, que consiste em apropriar-se de seu ser-para-a-morte.

Marcel Proust y en busca del tiempo perdido: ética de la existencia humana y el mundo de la medicina recuperado / Marcel Proust and in search of lost time: ethics of human existence and the world of medicine recovered / Marcel Proust e em busca do tempo perdido: ética da existência humana e o mundo da medicina recuperado

Resumen: 1. En busca del tiempo perdido de Marcel Proust narra el proyecto-de-existencia del "autor" de la ficción de llegar a ser artista. 2. El mundo de la medicina es el ámbito en que se exterioriza la fragilidad del hombre como ser-referido-a-la-muerte. 3. El sentimiento engañoso de poder de la buena salud embriaga a la medicina, médicos, pacientes, parientes, tratamientos -depreciación irreverente hacia lo perecedero. 4. El tratamiento médico de la agonía de la abuela del "autor" muestra los elementos centrales de la relación médico-paciente de la medicina de comienzos del siglo XX: cognoscitivo, afectivo, operativo, ético y social. 5. El "autor" de la novela no es Marcel Proust y, aunque se trata de una ficción, estimula al mundo médico actual a reflexionar sobre sus fundamentos bioéticos últimos.

Abstract: 1. Marcel Proust´s In Search of Lost Time recounts the fiction of the "author's" project-of-existence to become an artist. 2. The world of medicine is the area in which the fragility of man is expressed as being-referred-to-death. 3. The deceptive feeling of the power of good health intoxicates medicine, physicians, patients, relatives, treatments - irreverent depreciation toward the perishable. 4. The medical treatment of the agony of the "author's" grandmother shows the central elements of the doctor-patient relationship in medicine at the beginning of the 20th century: cognitive, affective, operational, ethical, and social. 5. The "author" of the novel is not Marcel Proust and, although it is a fiction, it encourages today´s medical world to reflect on its fundamental bioethical foundations.

Resumo: 1. Em busca do tempo perdido de Marcel Proust narra o projeto-de-existência do "autor" da ficção de chegar a ser artista. 2. O mundo da medicina é o âmbito em que se exterioriza a fragilidade do homem como ser-referido-à-morte. 3. O sentimento enganoso de poder da boa saúde embriaga a medicina, médicos, pacientes, parentes, tratamentos -depreciação irreverente ao perecível. 4. O tratamento médico da agonia da avó do "autor" mostra os elementos centrais da relação médicopaciente da medicina do princípio do século XX: cognitivo, afetivo, operativo, ético e social. 5. O "autor" do romance não é Marcel Proust e, ainda que se trate de uma ficção, estimula o mundo médico atual a refletir sobre seus fundamentos bioéticos últimos.

Desafíos bioéticos del DSM-5: ¿ruptura, recalibración o más de lo mismo? / Bioethical challenges of the DSM-5: rupture, recalibration, or more of the same? / Desafios bioéticos do DSM-5: ruptura, recalibração ou mais do mesmo?

Resumen: 11. 1] El DSM-5 representa la incorporación de la psiquiatría a la medicina basada en la evidencia. 2] La psiquiatría, propia de la intención, se transformó en la fundamentada en la validación empírica. 3] El DSM-5 es expresión de la ciencia moderna que da prioridad al saber calculador, objetivador, clasificador y operacional. 4] A la ética de la beneficencia, propia de la intención, se superpuso una ética de la autonomía y de la equidad, características de la validación. 5] El DSM-5 no puede determinar si los trastornos psiquiátricos son entidades naturales, tipos prácticos hechos por los investigadores, entes construidos socialmente, rótulos que se agrupan formando un sistema.

Abstract: 15. 1] The DSM-5 represents the incorporation of psychiatry into evidence-based medicine. 2] The psychiatry proper to the intention was transformed into that based on empirical validation. 3] The DSM-5 is an expression of modern science that gives priority to calculating, objectifying, classifying, operational knowledge. 4] An ethic of autonomy and fairness characteristic of verification was superimposed on the ethics of beneficence proper to the intention. 5] DSM-5 cannot determine whether psychiatric disorders are natural entities, practical types made by researchers, socially constructed entities, labels that are grouped into a system.

Resumo: 19. 1] O DSM-5 representa a incorporação da psiquiatria à medicina baseada em evidencia. 2] A psiquiatria, própria da intenção, se transformou na fundamentada em validação empírica. 3] O DSM-5 é expressão da ciência moderna que dá prioridade ao saber calculador, objetivador, classificador e operacional. 4] À ética da beneficência, própria da intenção, se superpôs uma ética da autonomia e da equidade, características da validação. 5] O DSM-5 não pode determinar se os transtornos psiquiátricos são entidades naturais, tipos práticos criados pelos investigadores, entes construídos socialmente, rótulos que se agrupam formando um sistema.

Las perplejidades éticas del Rey Ludwig II de Baviera: locura, extravagancia y profesión médica / The ethical perplexities of king Ludwig II of Bavaria: madness, extravagance and medical profession / As perplexidades éticas do Rei Ludwig II da Baviera: loucura, extravagancia e profissão médica

1. Bernhard von Gudden diagnosticó el trastorno del Rey Ludwig II de Baviera como "paranoia" (locura), aunque Ludwig nunca fue personalmente evaluado por este experto psiquiatra, diagnóstico que usó el gobierno bávaro para justificar la remoción de Ludwig del poder. 2. Su conducta progresivamente anormal; sus proyectos múltiples de construcción, por los cuales incurrió en fuertes deudas; su convicción de descender directamente de los Borbones gracias al "bautismo"; su desenfrenada vida homosexual, todo constituyó la base para el diagnóstico psiquiátrico. 3. De acuerdo con los criterios actuales de la psiquiatría, Ludwig mostró rasgos de un trastorno de personalidad esquizotípico, unido a un sindrome orbitofrontal, y un modo de existencia extravagante. 4. Bernhard von Gudden fundamentó su diagnóstico y peritaje psiquiátricos siguiendo los principios éticos de beneficencia y primum non nocere, "ayudar, al menos no dañar".

Abstract: Bernhard von Guden diagnosed the Bavarian King Ludwig II with "paranoia" (madness), although Ludwig was not personally evaluated by this expert psychiatrist, a diagnosis that the Bavarian government used to justify removing Ludwig from power. 2. His increasingly abnormal behavior, his multiply building projects, for which he incurred much debt, his conviction that he descended from the Bourbons through "baptism", his unbridled homosexual life, together formed the basis for the psychiatrist´s diagnosis. 3. According to modern criteria of psychiatry Ludwig displayed traits for schizotypal personality disorder together with an orbitofrontal syndrome, and an extravagance way of existence. 4.Bernhard von Gudden based his psychiatric diagnosis and expertise following the ethical principles of beneficence and primum non nocere, "to help, at least not to harm"

Resumo: 1. Bernhard von Gudden diagnosticou o transtorno do Rei Ludwig II da Baviera como "paranoia" (loucura), ainda que Ludwig nunca tenha sido pessoalmente avaliado por este especialista psiquiatra, diagnóstico que o governo bávaro usou para justificar a remoção de Ludwig do poder. 2. Sua conduta progressivamente anormal; seus projetos múltiplos de construção, pelos quais incorreu em fortes dívidas; sua convicção de descender diretamente dos Bourbons graças ao "batismo"; sua desenfreada vida homossexual, tudo constituiu a base para o diagnóstico psiquiátrico. 3. De acordo com os critérios atuais da psiquiatria, Ludwig mostrou traços de um transtorno de personalidade esquizotípico, unido a uma síndrome órbito-frontal e um modo de existência extravagante. 4. Bernhard von Gudden fundamentou seu diagnóstico e perícia psiquiátrica seguindo os princípios éticos de beneficência e primum non nocere, "ajudar, ao menos não prejudicar".

Los cuestionamientos éticos de Freud: psicoanálisis, existencia y muerte / Freud's ethical quandaries: psychoanalysis, existence and death / Os questionamentos éticos de Freud: psicanálise, existência e morte

Resumen 11. Freud no criticó los fundamentos de la ética ni prescribió deberes, prohibiciones, aspiraciones o respuestas alternativas a problemas tradicionales, sino entregó una nueva manera de formular problemas morales. Existen tres áreas en que Freud insinuó una ética que sostiene una dirección diferente a la actual bioética.1. El carácter no ético del psicoanálisis no está incluido entre las técnicas de dominación o adoctrinamiento sino en las de veracidad, en lo que importa es el auto-reconocimiento, la mala comprensión es la ruta necesaria para la comprensión. 2. La postura final de Freud mismo hacia su propia muerte se puede llamar apropiación de su finitud, cuando él asumió su ser-referido-a-la-muerte, no como estar-en-su-final, indicando con ello que comprendió que el final siempre penetró en su vida. 3. En la auténtica comprensión de sí mismo, Freud entendió que la última potencialidad de su existencia fue abandonarse a sí, reveló su potencialidad para su no-potencialidad, haciéndose libre para su propio fin, aceptó su existencia en su finitud.

Abstract 15. Freud did not make a critique of foundations of ethics nor prescribed duties, prohibitions, aspirations or alternative answers to unchanged questions, but he gave a new manner of asking moral questions. There are three areas in which Freud implied an ethic that maintains a different direction from current bioethics.1. The fundamentally nonethical character of Freud´s psychoanalysis is not included in the techniques of domination or indoctrination but of veracity, what is at stake is selfrecognition, misunderstanding is the necessary path to understanding. 2. The final position of Freud himself to his own death can be called appropriation of his finitude, when he assumed his being-unto-death, not as a being-at-his-end, indicating thereby that he understood that the end always penetrated his whole existence. 3. In the authentic comprehension of his self, Freud understood that the ultimate potentiality of his existence was to relinquish his self, he revealed to his self his potentiality for non-potentiality, becoming free for his own end, he accepted his existence in its finitude.

Resumo 19. Freud não criticou os fundamentos da ética nem prescreveu deveres, proibições, aspirações ou respostas alternativas a problemas tradicionais, e sim apresentou uma nova maneira de formular problemas morais. Existem três áreas nas quais Freud insinuou uma ética que indica uma direção diferente da atual bioética. 1. O caráter não ético da psicanálise não está incluído entre as técnicas de dominação ou doutrinamento e sim nas de veracidade, onde o que importa é o auto-reconhecimento, a má compreensão é o caminho necessário para a compreensão. 2. A postura final de Freud, mesmo até sua morte, pode se chamar de "apropriação de sua finitude", quando ele assumiu seu ser-referido-à- morte, não como estar-em-seu-final, indicando com isto que compreendeu que o final sempre infiltrou sua vida. 3. Na autêntica compreensão de si mesmo, Freud entendeu que a última potencialidade de sua existência foi abandonar-se a si, revelou sua potencialidade para sua não-potencialidade, libertando-se para seu próprio fim, aceitou sua existência em sua finitude.

Los trastornos mentales de Nietzsche: locura, estar enfermo, "llega a ser el que eres" / Nietzsche´s mental disorders: madness, being sick, "how to become what you are"

Resumen Desde su niñez Nietzsche padeció de variadas enfermedades y desde esa época intentó aprehender el significado de "¿Qué sentido tiene el enfermar"? 1] Durante sus últimos años desarrolló una demencia progresiva diagnosticada como parálisis progresiva atípica, pero los avances en la genética molecular han puesto en duda el concepto original. 2] Su historia médica consistió en numerosos problemas graves que incluyó cefaleas persistentes, alteraciones gástricas con fuerte impacto en su vida cotidiana, pérdida progresiva de la visión, reumatismo, alteraciones afectivas intermitentes. 3] Ser enfermo para Nietzsche es un proyecto de mundo, el modo y manera en el cual se tornan accesibles los entes para él, que resultó en un estrechamiento, constricción, expansión o modo creativo de ser-en-el-mundo

Nietzsche suffered from his chilhood of several diseases and ever since he tried to apprehend the meaning of the question "What means to be ill"? 1] During his last years a profound progressive dementia evolved diagnosed as atypical paralysis progressiva, but developments in molecular genetics have questioned the original concept. 2] Nietzsche's medical history consisted of several mayor problems including headaches persisting for several hours, gastric disturbances having a major impact on his daily life, a progressive loss of visual acuity, rheumatism, intermittent mood disorders. 3] To be ill for Nietzsche was a world-project, the mode and manner in which beings were accessible to him, that resulted in a narrowing, constricting, expanding or creative way of being-in-the-world.

Tribulaciones éticas del COVID-19: lo sobrecogedor siniestro, la responsabilidad existencial y Medice, Cura Te Ipsum

The COVID-19 pandemic revealed the vulnerability of the human being in their existential and medical fields. A feeling of uncertainty of an overwhelming and ominous nature indicates that dying is inherent for the human condition, a feeling that is daily hidden behind the mask of a casual, unexpected, random event. The possibility of dying from the viral disease revealed that the essence of man as being-in-the-world is ethical or self-assumption and is expressed through an original rather than a moral conscience, which calls for authenticity, to listen to its nihility as being-referred-to-death. The medical ethical principles based on rights and duties need to be perfected by the ethics of virtues in accordance with the current challenges, requiring a transformation of the moral self of the doctor. A moral failure of duty is inevitable for medicine, it will never reach its final realization.