"In the wake of the Enlightenment, it seemed necessary to articulate a medical ethics not reliant on traditional Christian morality or its various expressions in informal codes of gentlemanly behavior. At the end of the 18th and the beginning of the 19th century medical ethical treatises of a secular nature became salient. Much of this occurred as codes of medical ethics of etiquette were crafted for the medical professions. There was the perceived need formally and secularly to determine the nature of proper medical behavior. As one entered the 20th century, there was a heightened recognition that old traditions could not guide and that a new medical morality was needed For example, a British secular medical ethics text published in 1902 acknowledges that “it is not sufficient to say, as some people do, that medical ethics may be summed up in the Golden Rule, or that a man has only to behave like a gentleman. The author recognizes that the guiding mores were changing so that “what was regarded as customary and even proper some years ago, has often come to be universally condemned.” It I as if the author protested to much in denying that “our conception of Christianity and chivalry had undergone a complete revolution within the same period.” Cultural, religious, scientific, technological, and economic developments were recasting th landscape of medical practice. Philosophy promised for health care in the 1960s, 1970s and 1980 what it had offered European societies in the 17th and 18th centuries: a rationally defensible ethics that can bid humans as such and justify in secular terms a content-rich account of human rights, duties, proper character, virtue, sentiments of care, etc. The medical humanities in the 1960s and 1970s recaptured the aspirations of the first, second, and third humanisms. The first humanism in the late 15th and 16th centuries claimed a basis for human dignity over against the emerging Christian religious divisions of the time. At the same time it reaffirmed classical Greek an Roman pagan ideals of paideia, philanthropia, and humanitas. The second humanism at the end of the 18th and beginning of the 19th centuries continues Enlightenment themes in promising a cultivation proper to human as such. The third humanism and so-called New Humanism, which surfaced at the end of the 19th an beginning of the 20th centuries, anticipated the medical humanities movements of the 1960s and 1970s. the humanities were invoked to place the new sciences and technologies within the context of immanent human values and to provide a moral unity for an increasingly secular culture. The medical humanities in the 1960s and later bioethics were engaged with similar expectations: to disclose the values and goals proper to humans, so as to bind all in a coherent and well-directed technological culture. There was an additional claim: medicine and the humanities were recognized as mutually supporting. Medicine as a project of human caring was itself construed as one of the humanities. Its fully self-conscious appreciation was sought in the humanities. On the other, hand, the traditional humanities found a concrete bond to the human condition through their contact with medicine. The humanities could strengthen the tie between medicine and human values. Medicine, for its part, could reconnect the humanities with the human condition, saving them from being isolated scholarly pursuits. The vision of medicine and the humanities found it epiphany in Edmund Pelligrinos perceptive and provocative rallying cry:” Medicine is the most humane of sciences, the most empiric of arts, and the most scientific of humanities.” The humanities, rejuvenated from contact with medicine, were not just an academic undertaking or a cultural achievement. According to Pellegrino, they were also to constitute a personal moral calling. The humanist must also be “authentic.” The medical setting requires that the humanist incorporate the values he or she professes an the character traits that are embodiments of the liberal arts teachings, to be human if not humane…truly, the humanist must be “holier than thou.”"