Living ethics: a stance and its implications in health ethics.

Moral or ethical questions are vital because they affect our daily lives: what is the best choice we can make, the best action to take in a given situation, and ultimately, the best way to live our lives? Health ethics has contributed to moving ethics toward a more experience-based and user-oriented theoretical and methodological stance but remains in our practice an incomplete lever for human development and flourishing. This context led us to envision and develop the stance of a "living ethics", described in this inaugural collective and programmatic paper as an effort to consolidate creative collaboration between a wide array of stakeholders. We engaged in a participatory discussion and collective writing process known as instrumentalist concept analysis. This process included initial local consultations, an exploratory literature review, the constitution of a working group of 21 co-authors, and 8 workshops supporting a collaborative thinking and writing process. First, a living ethics designates a stance attentive to human experience and the role played by morality in human existence. Second, a living ethics represents an ongoing effort to interrogate and scrutinize our moral experiences to facilitate adaptation of people and contexts. It promotes the active and inclusive engagement of both individuals and communities in envisioning and enacting scenarios which correspond to their flourishing as authentic ethical agents. Living ethics encourages meaningful participation of stakeholders because moral questions touch deeply upon who we are and who we want to be. We explain various aspects of a living ethics stance, including its theoretical, methodological, and practical implications as well as some barriers to its enactment based on the reflections resulting from the collaborative thinking and writing process.

Fragmented care and whole-person illness: Decision-making for people with chronic end-stage kidney disease.

PURPOSE: The study reported herein sought to better understand how patients with multi-morbid, chronic illness-who receive care in institutions designed for treatment of acute illness-experience and engage in health-related decisions. METHODS: In an urban Canadian teaching hospital, we studied the interactions of six hemodialysis patients and 11 of the health professionals involved in their care. For 1 year (September 2009 to September 2010), we conducted ethnographic observation and interviews of six cases each comprising one hemodialysis patient and various health professionals including medical specialists, nurses, a social worker, and a dietician. RESULTS: We found that the ubiquity and complexity of health-related decision-making in the lives of these patients suggests the need for a more holistic interpretation of health-related decision-making. DISCUSSION: We propose an interpretation of decision-making as an ongoing process of integrating illness and life; as frequently open-ended, cumulative, and relational; and as fundamentally shaped by the fragmented delivery of care for patients with multiple morbidities. CONCLUSION: Our understanding of decision-making suggests that people living with complex chronic illness need to receive care from institutions that recognize and address their multi-morbidity as a whole illness that is constantly being integrated into the life of a whole person.

What place for ethics? An overview of ethics teaching in occupational therapy and physiotherapy programs in Canada.

PURPOSE: The recent introduction of master's level curricula for Occupational Therapy (OT) and Physiotherapy (PT) training programs in Canada raises both challenges and opportunities to address ethical issues during professional training. This study evaluated the inclusion of ethics content in course descriptions and course calendars in order to develop a preliminary understanding of how rehabilitation ethics is taught in Canadian universities. METHOD: We reviewed the ethics content in the online curricula of 27 Canadian rehabilitation programs (OT & PT). Courses addressing ethical issues were identified through keyword searches, and were then subjected to both quantitative and textual descriptive analyses. RESULTS: The mean proportion of credits allotted to courses that included ethics terminology was 5.9% (SD = 1.4) for OT and 6.5% (SD = 4.8) for PT (p = 0.69). The most common terms in the course descriptions were "ethics/ethical" followed by "legal", "professionalism", "deontology" and "regulatory". Textual analysis revealed eight course topics, the most frequent being: standards of practice, ethical decision-making, clinical courses and mediation/communication. CONCLUSION: With the growing recognition and status of OT and PT in the healthcare system, and corresponding shifts in how professionals are being trained, it is crucial to assess and reflect upon the place accorded to and manner of teaching ethics. Implications for Rehabilitation Ethics training in rehabilitation programs With the evolving recognition of OT and PT professions within the healthcare system, and corresponding shifts in how future professionals are trained, it is crucial to assess the place accorded to teaching ethics. In Canadian OT and PT programs, ethics content is most commonly included in broad courses related to standards of practice and not in specific ethics courses. Careful attention is needed to ensure that OT and PT students receive sufficient ethics training that is well aligned with their future practice context to support them to competently address the ethical issues that they will encounter in clinical practice. In addition, OT and PT professionals would benefit from the development of continuing education activities that target ethical issues relevant to their practice.

Dilemmas of conscience in the practice of medicine: a phenomenological study.

This article presents an interpretive phenomenological study that explores how physicians experience dilemmas of conscience in their day-to-day practice. Eighteen physicians of various ages and professional backgrounds were interviewed and asked to identify and discuss three instances when they experienced a dilemma of conscience. Preliminary findings from narrative analyses of these physician interviews suggest that dilemmas of conscience are ubiquitous, temporal and context-dependent; they cannot be reduced and understood as a focal phenomenon. Moral development appears to parallel acquisition of medical knowledge; participants' specific concerns and their clinical contexts evolved as they gained experience and insight. Participants learned how to negotiate dilemmas of conscience through time, mistakes, examples, actualization, rehearsals and struggles. Remaining engaged in care, developing partnerships and protecting spaces for dialogue can help create practices of accountability when dilemmas of conscience occur.