Dear Editor,
I was disturbed to read the article by Body and Foex [1] advocating
the embrace of Utilitarian values in medicine. I hope it was merely a
misuse of words. All penguins are birds, but not all birds are penguins.
Utilitarianism is a form of consequentialism, but not all ethical thinking
that considers the consequences of one’s actions is Utilitarian. The
authors of the article correctly make a clear case for efficiency and risk
-benefit “consequential” thinking in medicine, and in particular in
decision analysis. However, this is not Utilitarianism.
Utilitarianism is an ethical theory in which the “right” action is
that which maximises the aggregate “good” outcome across a population. The
“good” can variously be defined as pleasure, or preference satisfaction,
or as in this article, health benefit. There are practical problems with
the theory which are common to any consequential thinking: the
difficulties of making predictions and calculating relative risk-benefits
for people with different perceptions of what is good for them. However,
the big problem with utilitarianism itself is that it justifies any
action, so long as there is an aggregate net increase in what is
considered good. Plagiarism, falsified research data, dishonest job
applications, unfair discrimination - could all in some situations be
justified. And so could bribery, theft, or murder. Of course, doctors
would never be involved in inhuman human experiments, forced
sterilisations, “eugenic” murder, or torture for the “greater good”… but
they would, and they were, and it didn’t stop with Nazi Germany or
Tuskegee. And why should it, if you accept Utilitarianism? Why not kill an
unwilling patient in order to harvest his healthy organs to save five
others who would otherwise die?
If we seek to do net good in medicine, the command to “do no harm” is
a helpful warning against the evil of imposing a centrally defined,
collective “good”, on vulnerable individuals. As such, it is good that
Hippocrates is said to have made it a priority. Bentham might have
considered rights to be “nonsense upon stilts”,[2] but it is because
consequence-based ethical thinking is so inherently dangerous, that we
need human rights, and aphorisms such as “first, do no harm”.
No-one outside the extreme wing of the health-and –safety lobby would
suggest that “do no harm” means that one must never perform an action that
might be painful. Foex and Body are setting up a “straw man” by using
examples such as venous cannulation to argue against the importance of non
-maleficence. Patients consent to undergo discomfort or risk in order to
achieve a later benefit: this expresses their right to choose for
themselves (autonomy), and is a balance of good and harm (beneficence and
non-maleficence). If the patient cannot consent, then we have to weigh up
very carefully what is in the patient’s best interests (risk-benefit) –
not primarily the interests of the State.
Utilitarianism can impose deliberate involuntary harm on an
individual for others’ benefit. By reminding ourselves of the importance
of autonomy and doing no harm, we would remember that the good we seek is
that of the patient we are treating, that the harm that may ensue is
accidental, and the risks agreed by the one facing them.
Consequence-based reasoning and good medicine are of course
“inescapably intertwined”.[1] But for goodness’ sake, do not call this
“Utilitarianism”.
Sincerely,
Giles N Cattermole.
[1]Body R, Foex B. On the philosophy of diagnosis: is doing more good
than harm better than “primum non nocere”? Emerg Med J 2009;26:238-40.
[2] Bentham J. Anarchical fallacies. In Bowring J (editor): The Works
of Jeremy Bentham (Vol 2). Edinburgh, Wm Tait. 1843, p501. Viewed 26 May
2009. http://books.google.co.uk.