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Titlebook: Complementary and Alternative Medicine; Ethics, the Patient, Lois Snyder (director) Book 2007 Humana Press 2007 alternative medicine.ethics

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https://doi.org/10.1007/978-1-59745-381-3alternative medicine; ethics; health
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Sport im Blickpunkt der Wissenschaftend. At first she considered using a midwife, but none were covered by her insurance plan and she felt more secure with her physician. Nonetheless, Ms. Langley had certain expectations. Even without a midwife, she wanted a natural birth. She drafted a birth plan, reviewing it carefully with each physi
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https://doi.org/10.1007/978-3-8350-5439-4panying theories and beliefs, other than those intrinsic to the dominant health system of a particular society or culture in a given historical period (.). Other terms sometimes used to describe these health care practices include . (.). The widespread use of CAM therapies has been steadily increasi
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https://doi.org/10.1007/978-3-8350-5439-4ctiveness and, in many cases, with-out including a medical professional in the decision-making process (.). Depending on how broadly one defines it, between 36 and 62% of the US population now relies on some form of CAM (.). Although annual visits to CAM practitioners now out-number visits to primar
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https://doi.org/10.1007/978-3-8350-5439-4ly accepted ethical concepts from research ethics combined with an understanding of some specific features of CAM research and practice. This chapter adopts the definitions of CAM used by the National Center for Complementary and Alternative Medicine (NCCAM) at the National Institutes of Health (Tab
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A Context for Thinking About Complementary and Alternative Medicine and Ethics,no. Complementary and alternative medicine (CAM) is changing conventional medicine, and conventional medicine is changing CAM practices. Clearly, however, with the growing popularity of CAM today, patients and the public want something more or something different than conventional medicine can, in many circumstances, provide.
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