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A period of almost no perceptible change in a patient's condition. (p. 5) |
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Instilled assumptions about what is right and wrong, good or bad. The goal is to protect a high quality of life for an individual or a group. (p. 7) |
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Needed when the particulars of a specific situation arise since morality is context dependent. (p. 7) |
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The language that has evolved to Identify intrinsic things a person, group, or society holds dear. Not equivalent to moral values. (p. 7) |
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Things that uphold our ideas of what is needed for morality to survive and thrive. (p. 7) |
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This describes certain actions required of you if you are to play your part in preventing harm and building a society in which individuals can thrive. Duty is a language that has evolved to describe actions in response to claims placed on a person or society but is not equivalent to moral duty. (p. 8) |
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Language used to describe traits and dispositions or attitudes that are needed to be able to trust each other and to provide for human flourishing in times of stress, such as compassion, courage, honesty, faithfulness, respectfulness, humility, and other ways of being in the world that we want to be able to count on. (p. 8) |
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A collage of values, duties, actions, and character traits each person adopts as relevant for his or her life. It is "who you are" as a unique moral being among others. (p. 9) |
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The awareness of doing the morally right thing. (p. 10) |
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Contains values and ideas of duty that spring from deep religious, philosophic, and anthropologic beliefs about humans and their relationship with God, with each other, and with the natural world. The slogans of "all are created equal" and everyone should have an equal chance at "life, liberty, and the pursuit of happiness" are examples of this. (p. 10) |
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The moral guidelines adopted by a group of people whether it be a religious group, a workplace culture, a club, a service organization, an ethnic cluster, or deep affiliation. (p. 11) |
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A type of morality that embraces moral duty, values, and character traits that do not apply equally or at all to others in society. For instance, citizens in general are not morally required to offer help to another in need of medical attention. (p. 11) |
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A code that highlights societal privileges, but with these privileges come the responsibility to conduct oneself in ways that are acceptable not only to members of the group but also to the larger society. (p. 11) |
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An ancient oath that was used for a group to swear their intent to practice in specific ways that reflected a commitment to human well-being. (p. 12) |
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A systematic study of and reflection on morality. This is the work of everybody. (p. 16) |
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Someone who has as their primary career activity the work and teaching of ethics. They help to clarify the moral values, duties, and other aspects of morality in specific situations. (p. 17) |
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Groups that usually include ethicists and thoughtful professionals and laypeople that commonly work at institutions. (p. 17) |
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Legal protection as a result of court decisions from the lowest courts to the Supreme court that set legal precedence for future similar situations. (p. 20) |
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Legal protection in the form of legislation passed through congress or parliament. (p. 20) |
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Legal protection in the form of legally binding regulations promoted through a state's or national government's regulatory bodies, such as the United States Department of Health and Human Services. (p. 20) |
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Law that comes into practice over time through the lived life of a community. (p. 22) |
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A responsibility to intervene on behalf of person under four circumstances: (1) to save their life, (2)to prevent their suicide, (3) to protect them from harm as an innocent third party, or (4)to protect them as a bearer of the "integrity of the professions" (for professionals only). (p. 22) |
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Laws that govern professional practice. (p. 22) |
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Causing revulsion in people with high morals (think Roe vs. Wade). (p. 22) |
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The ethical goal of every health professional and patient relationship. Includes the exercise of compassion understood as the conscientious expression of a professional's technical competence. (p. 26) |
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Sometimes offered on a one to one basis but often is offered as one member of the team providing diagnostic or treatment interventions. (p. 26) |
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Having successfully prepared to recognize, give considered attention to, and be able to fully address a challenge, with its resolution being the ultimate ideal. (p. 26) |
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A request made verbally or non-verbally by virtue of the expectations people have of your professional role. (p. 29) |
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A term that emphasizes the imperative that professionals keep a focus on the well-being of the whole person. (p. 31) |
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Having the technical skills to allow you to respond wholeheartedly to the diagnosis and symptoms of the patient. (p. 35) |
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Often seen as a human characteristic involved in caring for the patient, while applying one's technical expertise is the real stuff of treatment. This term comes from the Latin meaning "to suffer with" the patient, and is not only about feeling the patient's plight but also is a motivator to be able to relieve the suffering. (p. 35) |
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Professional Responsibility |
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=Accountability + Responsiveness (p. 37) |
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The legal language for professional responsibility. This term specifies what is reasonably expected of you in your role as a provider of professional service to a particular purpose. (p. 36) |
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Holding one to account for to account for one's actions. Also implies that there is an ethical standard or ideal against which one's actions can be measured. (p. 37) |
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The ideal against which one's actions can be measured. (p. 37) |
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Provides the understanding of what one is being accountable to, and why. (p. 37-38) |
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A concept to identify stringent claims or demands of one person on another. Regards to our responsibility toward each other, animals, and the environment. (p. 39) |
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When rights are interpreted as applying to everyone alike. A right that is deemed necessary for everyone despite differences in culture, civilization, and way of life. (p. 39) |
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A question that can be answered with clinical tests and procedures. (p. 49) |
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A question that can be answered with the laws of the state. (p. 49) |
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A legally enforced national program in the US to help protect employees from financial duress when injured on the job (book does not differentiate from Disability Benefits). (p. 49) |
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A legally enforced national program in the US to help protect employees from financial duress when injured on the job (book does not differentiate from Worker's Compensation). (p. 49) |
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A question that points to something in society all have agreed to support and each individual has a responsibility to help do so. (p. 50) |
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A society's attempt to name a basic category of something. Can be objects, concepts, ideas, and situations. (p. 50) |
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Anyone responsible for the course of action chosen and the outcome of her or his actions in a specific situation. (p. 51) |
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A person who "acts for him or herself, or in the place of another by the authority of that person, and does so by conforming to a standard of right behavior". He or she has the responsibility to act in a way that protects moral values and other aspects of morality. (p. 51) |
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Focuses on the agent herself or himself when a situation blocks her or him from doing what is right. (p. 53-54) |
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An accumulation of compromises that takes a heavy toll on one's integrity. Wanting to do the right thing and not having the inner strength to do it while under the weight of anxieties and fears often results in heightened moral distress rather than leading to freedom through action. (p. 55) |
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A common type of situation that involves two (or more) morally correct courses of action that cannot both be followed. To be between a rock and hard place. (p. 57) |
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An ethical problem arises from an ethical question of who should have the authority to make an important ethical decision. To put it another way, it is a question of who is the rightful moral agent to carry out the course of action and be held responsible for the outcome. (p. 60) |
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The complex thought process that health professionals use during therapeutic interactions. Used by practitioners to "plan, direct, perform, and reflect on [client] care." (p. 70) |
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A key component of clinical reasoning. A mode of reasoning used to recognize, analyze and clarify ethical problems that arise. Helps clinicians make decisions regarding the right thing to do in a particular case. The moral basis for professional behaviors and actions. The focus is not on what could be done for the patient, rather on what should be done. (p. 71-72) |
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Referring to the different forms of clinical reasoning. (p. 72) |
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Almost all of the ethical reflection you do relevant to everyday life problems is in this area of ethics. (p. 72) |
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This term refers to the attempts to discover the nature and meaning of ethical reasons we propose as valid for making judgments about morality |
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In this kind of approach there is an assumption that morally relevant information is embedded in the story. (p. 74) |
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The appropriate starting place in for ethical analysis is the story but there are standards, principles, and other moral guides against which your opinion must be tested when you are deciding on a caring response. This is the nature of professional ethics. (p. 74) |
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This approach is based on the observation that humans pass on information, impute and explore meaning in theirs and others' lives, commemorate and celebrate, denounce, clarify, get affirmation, and overall, become a part of a community through the hearing and telling of stories. Narrative ethics requires attention to the details of the story and that all voices be considered before the situation is assessed for its moral significance. (p. 74) |
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This group asserts that because there are radical difference among people and cultures, according to gender, age, ethnicity, or other differences, no one set of moral rules or values is a valid guide "across the board" or even "across a relationship." (p. 76) |
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This approach asks the question "what is required of a health professional to be best able to express, 'I care'?" (p. 77) |
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There are many varieties of this theory but one way to put it is that a professional caregiver will have the moral fiber necessary to carry out the various duties outlined in the professional oath. (p. 78-79) |
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A disposition or a readiness to act in certain ways. (p. 79) |
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Character traits that are habitually exhibited in a manner that will be praised by others because it upholds high standards. The reverse could be true as well. (p. 79) |
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Also thought of as elements or organized themes. Examples are Non-maleficence, Beneficence, Fidelity, Autonomy, and Veracity. (p. 82) Provide general moral guidelines in the search for a course of action that will result in an outcome consistent with a caring response. (89) |
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The method that emphasizes principles. (p. 82) |
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The principle of "First, do no harm". (p. 83) |
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The principle of acting to benefit another. (p. 83) |
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Autonomy and Self-Determination |
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The capacity to have the say-so about your own well-being, "the capacity to act on your decisions freely and independently." Also called self-determination. (p. 84) |
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This principle comes from the Latin root "fides" which means faithfulness. This is about being faithful to one's commitments. (p. 87) |
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This principle means that you will tell the truth. (p. 87) |
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This principle means the healthcare professional acts as a parent with all of its negative and positive connotations. This principle limits patient autonomy; when evoked, the health professional makes a decision for the client instead of with the client. (p. 88) |
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This principle serves to ensure a proper distribution of burdens and benefits when there are competing claims, not all of which always can be met fully. There are three types: distributive, compensatory, and procedural. (p. 88) |
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The "duty" theory that naturally appeals to principles that help delineate what a particular duty entails. (p. 89) This theory is concerned with how the outcomes are achieved rather than what the outcomes are. (p. 93) |
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The theory used when searching for a duty or duties. (p. 89) |
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The consequence-oriented theory that uses the principle of beneficence or non-maleficence as a guideline. (p. 89) |
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Rights that are binding under all circumstances. They can never give way to another compelling duty or right. (p. 91) |
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Duties or rights that allow you to make choices among conflicting principles. For example choosing to "do no harm" instead of bringing about some positive good.(p. 91-92) |
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A commitment that comes into being only after certain conditions are met. For example the Americans with Disabilities Act outlines certain duties and rights that apply solely to individuals who have disabilities. (p. 92) |
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Theories that place the focus on the ends brought about and the consequences of actions. (p. 92) |
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The goal of this theory is to fit the action to the outcome that brings about the most good or least harm overall. This is a Teleology theory. (p. 92) |
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A hybrid of deontologic and utilitarian approaches. This kind of theorists holds that you will always bring about more good consequences by following certain "rules" or duties. This kind of theorist is concerned with how the outcomes are achieved and what the outcomes are. (p. 93) |
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