The Disappearing Hippocratic Oath
Mutterings And Murmurs . Social Studies
Get past the twerking, tik tocking nurses and doctors that danced and shook to promote genocidal, experimental crimes against humanity and their coerced support of great lies and you might just find remnants of what was once the foundation of ethical medicine. Nurses and doctors that either believed the ‘science’ or allowed themselves to be coerced or incentivized into hurting or killing people are starting to die of ‘unknown’ causes. Sadly these deaths fall outside of the ethics and humanity of a Hippocratic Oath. Crimes against humanity should be met to the fullest extent of all applicable laws. The Nuremberg Code of 1947 and the Helsinki Declaration of 1964.
Why not return to holistic, traditional or natural healing of modern problems. Hemp is a natural product. Hemp (Cannabis sativa L.) is grown for use in many different products. Hemp is made into foods, health products, fabric, rope, natural remedies, and much more.
Rope?
Rope is a natural health product.
It has the proven capability of saving lives when used properly.
From : SAVE OUR KNOWING
May 15, 2021Legal and Lawful, Pandemic
While the covid ‘gene altering therapy’ injections (aka covid vaccines) have only been granted emergency use authorization and all the clinical trials for the vaccines are continuing until 2022 to 2024, it follows that any covid vaccine recipients are ‘guinea pigs’ and participants in a global medical experiment.
This has huge ethical and legal implications, because most covid vaccine participants don’t know this, and many have not seen even basic safety data so have not given full informed consent. We consider the two main declarations of medical ethics for experimentation with human subjects below.
“Informed consent” is a basic tenet of medical treatments and medical experimentation. Without it, we are ‘guinea pigs’ for the pharmaceutical industry. To be able to give “informed consent”, we need to know all the facts about a medical treatment or experiment, including ALL the risks and side-effects, before we give consent to be injected or swallow a pill.
The Nuremberg Code was established after World War II to ensure that informed consent was built into any medical experimentation on human subjects.
The Declaration of Helsinki is a set of ethical principles regarding human experimentation developed originally in 1964 for the medical community by the World Medical Association WMA. It is widely regarded as the cornerstone document on human research ethics.
Neither of the important agreements are a legally binding instrument under international law, but instead draw their authority from the degree to which they have been codified in, or influenced, national or regional legislation and regulations. Their role was described by a Brazilian forum in 2000 in these words: “Even though the Declaration of Helsinki is the responsibility of the World Medical Association, the document should be considered the property of all humanity.” The Nuremberg Code is also such a document.
The Disappearing Hippocratic Oath – MATTHEW JOHN
Epoch Times, Aug. 4, 2022
A look back at the original
physician’s covenant provides
a startling glimpse at just how
much values have changed
over the past century
If you sought out a physician in 4th
century B.C. Greece seeking an
abortion, chances are, you would
be out of luck.
Ditto for 2nd century Rome. Or
10th century France. Or just about
anywhere thereafter, prior to the
advent of the 20th century.
It just wasn’t done. Or at least, it
wasn’t in good conscience and certainly
not openly. (The same goes for
seeking euthanasia, as it turns out.)
For the classically trained physician—
be it in polytheistic, “pagan”
times of yore or the Christian centuries
that followed the fall of Rome—
to provide an abortion was tantamount
to a betrayal of the divine.
For such was the nature of the
physician’s oath, dating back to its
earliest inception in roughly 400
B.C.—what has become known as
the Hippocratic Oath.
The influential treatise begins,
“I swear by Apollo the Healer, by
Asclepius, by Hygieia, by Panacea,
and by all the gods and goddesses,
making them my witnesses, that I
will carry out, according to my ability
and judgment, this oath and this
indenture.”
And just what exactly were those
duties—or, we might ask, what were
their limits?
While the oath begins with an injunction
against sharing medical
knowledge too widely or freely—as
would be common for many centuries
to follow, given the guild-like
nature of professional training—and
the well-known injunction to never
do harm, what follows, precisely
midway through, is known to few
these days.
“I will not give to a woman a pessary to cause
abortion,” the oath reveals in no uncertain
terms.
Its proximity to what’s become known as
the “do no harm” command, gives one hint
as to why this may be. But just as important
is what followed the command.
“I will keep pure and holy both my life and
my art.”
Remember the opening lines: These were
vows taken before supreme deities, with the
utmost solemnity and stakes wrapped up
in them. To break any of the vows would
be to defile oneself, as it were, before the
gods. And not the least of such acts would
be taking the life of the unborn, it seems.
It wouldn’t only be using one’s powers for
harm, but also debase one’s own person as
well as the medical art more broadly.
Such were the stakes of abortion for the
classical physician of antiquity. (The original
oath can be read in its entirety online
at aapsonline.org/ethics/oaths.htm, alongside
several later versions, which we’ll turn
to in a moment.)
It wasn’t something up for debate. There
was no room for interpretation. No wiggle
room, no finessing things. One was beholden
to higher powers and entrusted with a
sacred duty, it would seem, with the doctor’s
initiation into the medical profession.
The fact that we refer to the pledge crafted
by Hippocrates and his understudies as
the “original” one hints, as you might have
guessed, that things have since veered
course.
But it wasn’t overnight or even over centuries.
It would take nearly two millennia
for the original oath—which was part of
the hallowed collection of ancient medical
texts known, in time, as the Hippocratic
Corpus—to break from the original in spirit,
if not verbiage.
According to Nathan Gamble et al., writing
in the journal Medical Science Educator,
the prohibition against abortion seen
in the original oath stayed firmly in place
through political and religious upheavals
near and far.
In the 10th century, the oath was Christianized,
and in at least one version (the
Latin), the Trinity was introduced into it.
The declaration against abortion was made
even more explicit, according to medical
scholarship.
While we don’t know much about how
the early oaths were used (were they part
of a secretive initiation ceremony or more
like the public, communal ones taken by a
graduating class of med students today?), we
do know that by the Renaissance, at least,
the formal vowing of the oath had become
part of medical school.
In the United States, the oath had a short
stint of popularity in the mid-18th century
before falling out of fashion because of a
post-Enlightenment sensibility that apparently
considered it antiquated.
Whatever the case, those misgivings
wouldn’t last long, as in the 19th century,
the oath gained renewed popularity in the
United States and would continue to be increasingly
embraced into the 20th century
that followed. By 1993, about 98 percent of all
medical schools were administering some
version of the oath.
But there’s a catch: Hippocrates would
barely recognize it. The late 20th-century
oath became an altogether different
creature.
Along the way, the oath was transformed
to reflect changing social values and emerging
ideologies.
Perhaps the biggest break with the original
oath came in 1964, with a new, more
humanistic version of the oath authored by
Dr. Louis Lasagna—a former dean at Tufts
University Graduate School of Biomedical
Sciences.
Gone were several key components of the
original oath, including any invocation of a
deity—of any sort, even monotheistic. And
noticeably, the prohibition against abortion
was missing as well. In their place were exhortations
to exercise “warmth, sympathy,
and understanding” and to be willing to say
“I know not” when stumped.
All personality traits we would hope for in
a physician today, for sure.
But the very fabric of the oath had been
radically—and, as it turns out, irrevocably—
altered. It was now a secular thing, beholden
only to the physician’s own conscience and
powers of moral self-restraint. No god was to
be overlooking the doctor’s clinical doings
thereafter, from above—weighing in his or
her mind the physician’s worthiness of the
divine covenant joining them. You were, as a
doctor, now on your own as it were—subject,
yes, to human laws and lawsuits and other
such mundane things, but not to any greater
powers or entrustments.
Tellingly, within three decades of Lasagna’s
1964 rewrite, only one medical
school in the United States was still using
the original Hippocratic oath. Almost all
had jumped ship.
With the advent of the 20th century, permutations
of the oath have only continued,
departing still further from that of ancient
Athens.
At Harvard Medical School, each graduating
class of doctors-to-be now authors its
own oath—invoking terms the oath’s original
progenitor would little recognize, such
as calling upon graduates to “bear witness
to historical injustices.”
Where this shall all go, we can only guess.
Perhaps with the recent overturning of Roe
v. Wade, there will be some form of reckoning
or revisiting of this rather misshapen
heritage. Perhaps there will emerge a greater
space for those physicians who, compelled
by conscience, don’t subscribe to the ending
of life in the womb to vocalize their values.
If so, one thing’s for sure: Hippocrates
would be pleased.
Matthew John is a veteran teacher and
writer who is passionate about history,
culture, and good literature. He lives in New York.
T
Matthew John is a veteran teacher and
writer who is passionate about history,
culture, and good literature. He lives in
New York