The Hippocratic oath is such an enduring icon of medical morality that physicians in Nazi Germany invoked it to protest Euthanasie, the systematized killing of weak or sick children, people with incurable diseases, hospitalized criminals (a category applicable to gays), geriatric patients, long-term patients, patients not of German blood (Jews and Romani), and people with disabilities. Several expert witnesses at the 1945 Nuremberg Medical Trial also cited the oath to condemn Nazi physicians\' abuse of human research subjects. Noting these invocations, in 1947 the physicians who founded the World Medical Association modernized the Hippocratic oath to convey to future medical students its foundational precepts: benefitting the sick, not harming them, not breaching confidentiality, and not treating patients unjustly, irrespective of their gender or social status. This article presents a historically accurate reading of the oath\'s strange-seeming passages to show that it does not prohibit abortion, euthanasia (medical aid in dying), or surgery. The article also contends that oath-swearing remains an important asset in teaching clinicians their role responsibilities, and that its ethics supports women\'s rights to reproductive health care and can valorize challenges to venture-capitalist and for-profit managements that prioritize profitability over providing quality health care for patients.

BACKGROUND: Letter about JEWISH MEDICAL STUDENTS FROM BRITISH MANDATE PALESTINE/ERETZ ISRAEL -THEIR FINAL MD EXAMINATION IN BERLIN DURING THE THIRD REICH, by Uri Freund Letter about JEWISH MEDICAL STUDENTS FROM BRITISH MANDATE PALESTINE/ERETZ ISRAEL -THEIR FINAL MD EXAMINATION IN BERLIN DURING THE THIRD REICH, by Gideon Eshel Letter about THE UNACCEPTED RELATIONSHIP BETWEEN THE EDUCATIONAL MEDICAL SYSTEM IN GERMANY AND THE JEWISH PHYSICIANS DURING THE NAZI REGIME, by Gideon Eshel.

Magnus Hirschfeld was a brilliant German doctor campaigning for the decriminalization and destigmatization of homosexuality. During the very liberal Weimar Republic (1918-1933) he published his avant-garde articles, he created his Institute of Sexual Sciences (Institut für Sexualwissenschaft), where the first published transgender surgery took place, performed on Dora Richter in 1931 (we will be interested in this first report of successful intervention) and multiplied the interventions to abolish paragraph 175, penalizing \"sodomy\". Ultimately the rise of Nazism forced him to flee his country and end his life in France. Hirschfeld\'s work remained unfinished. His political activism and his over-media coverage earned him numerous criticisms even within the gay and lesbian movement of the time. Who was this strange doctor (the Einstein of sex, as an American promoter presented him during his conferences in 1930) who combined the faults, for the time, of being at the same time Jewish, homosexual and leftist?

Erwin Oppenheim (1893-1975) was a successful dermatologist in Dresden, Germany. He with his family fled the country in 1939 because of National Socialism and settled in Melbourne in the Australian state of Victoria. The regulations of Australian universities and medical boards of that era in relation to refugee medicos hindered Oppenheim\'s registration as a medical practitioner. He was permitted to treat skin conditions, but not allowed to prescribe medications other than some topical preparations. In spite of these restrictions, Oppenheim soon established a busy private practice. He also contributed to dermatology by providing guidance to \"Ego Pharmaceuticals,\" a large company formed by Oppenheim\'s son and daughter-in-law in 1953 that produces a range of skin and other healthcare products for Australian and global markets.

Failure to deal with the issue of collective and social loss increases the risk of extreme nationalism. When taken too far, a repetition of manic defence can arise that manifests itself in the form of war. In this paper, the notion of the \"inability to mourn\" by the German Psychoanalysts A. and M. Mitshcerlich (1967) is discussed in relation to the problem of Japan\'s post World War II nationalism, and its silence on social matters. The process of confronting past atrocities committed by the state is then discussed from the perspective of structural theory.

During World War II, millions of people were mistreated and imprisoned in Nazi concentration camps. Due to the antisemitic pressure applied by the Nazi regime, many scientists had to leave Germany, and they immigrated to the United States, Switzerland, Turkey or South America. Alfred Kantorowicz was among those highly educated people who were forced out of their professional career. For a certain period, he had to stay away from the world of research and academia, which were his favorite occupations. However, these unexpected difficulties did not prevent him to pursue his success story with many awards, books, and scientific studies. Professor Kantorowicz was saved from a concentration camp upon the efforts of Mustafa Kemal Atatürk to modernize the university education system in Turkey. Prof. Kantorowicz worked from 1933 until his retirement in 1948 and acted as the \"father of dentistry\" in Turkey. His vision of preventive dentistry and his entrepreneurial approach should set an example for today\'s young dentists.

This essay is dedicated to the memory of my father David Sompolinsky. As a medical student in Veterinary Medicine in Copenhagen, with the support of his professors and the Danish Resistance, David organised the rescue of 700 Danish Jews in October 1943, helping them escape Nazi persecution and find safety in Sweden.

Human rights may feel self-apparent to us, but less than 80 years ago, one of the most advanced countries at the time acted based on an utterly contrary ideology. The view of social Darwinism that abandoned the idea of the intrinsic value of human lives instead argued that oppression of the inferior is not only inevitable but desirable. One of the many catastrophic outcomes is the medical data obtained from inhuman experiments at concentration camps. Ethical uncertainty over whether the resulting insights should be a part of the medical literature provides a chance to consider the seemingly irreplaceable social construct of human dignity. Would any medical benefit justify the utilization of this illicit data? Would utilization even qualify as an insult to the dignity of the exploited subjects, or is this a question about intersubjective meaning? This work discusses the wisdom in blind adherence to human dignity, the possibility of retrospective insults, moral complicity, contrary viewpoints, and possible resolutions.

BACKGROUND: Two Jewish medical students who were forced to discontinue their study upon the raise of the Nazi regime, returned/ immigrated to Palestine and did their internship in Palestine. A third student, although faced with many procedural limitations, was able to continue most of his studies in Berlin including passing the MD examination. The first two students returned, after some years, to Berlin to sit for the Doctor examination which enabled them to gain a permanent medical license in Palestine. We describe the different backgrounds of the 3 students which enabled them to do the examination at Berlin\'s medical faculty during the Nazi regime. The follow up of the three, revealed glorious medical career during the British mandate and during the first years of the new state of Israel. The Dissertations were signed and supported by three leading Professors of the Berlin\'s Faculty. Two of them were found to have a National-Socialistic background.

BACKGROUND: In his important article, Prof. G. Eshel describes the story of three Jewish physicians who returned to Nazi Germany to complete their MD thesis despite laws prohibiting Jewish students from German Universities. The three physicians completed their MD thesis examination with the help of three German Professors who supported them regardless of the laws banning Jewish students. The three physicians risked their lives by returning to Nazi Germany, as did the three professors who supported them. The three physicians returned to Palestine upon completion of the requirement for their medical licensing and continued to contribute to the medical system for many years in the State of Israel. The determination of the three Jewish physicians and their courage teaches us an important lesson on the motivation of young doctors to complete their education and practice medicine. The support of the German professors created some lights in the great darkness of the Nazi regime. Generations of physicians took a stand on non-medical issues and contributed to social justice and the wellbeing of individuals beyond medical care. We should all continue this legacy.