Professional Documents
Culture Documents
GROUP 2
(Consolidated Handout -
2A/2B/2C/2D)
TOPICS
A. Ethical
Principles 1. Autonomy
1. AUTONOMY 2. FIDELITY
3. NONMALEFICENCE 4. CONFIDENTIALITY
5. BENEFICENCE 6. VERACITY
7. JUSTICE 8. ACCOUNTABILITY
In medicine, respect for autonomy requires us to accept the free and informed
choices of competent patients or their designated decision-makers. In essence, this
means that we must abide by the choices made by patients, regardless of whether they
coincide with our values or assessments. Unlike nonmaleficence and beneficence, it is
not so obvious why respect for autonomy is a fundamental principle. There are several
opinions on this topic:
Ultimately, the only thing that truly belongs to us is our beliefs and values. They
are highly personal and highly valued. Respecting the decisions of others based
on their beliefs and values is appropriate because it gives them their due as the
valuable concerns they have.
Time - Time constraints can create pressure and urgency, influencing individuals
to make decisions quickly without thorough consideration of all available options
or potential consequences.
Health Literacy - Patients with higher levels of health literacy are better
equipped to understand medical information, make informed decisions, and
engage in healthcare discussions with their providers. Conversely, those with
limited health literacy may struggle to comprehend complex medical concepts,
leading to uncertainty and potentially affecting their decision-making process.
Respecting patient autonomy but also considering limitations:
While respecting autonomy is a core principle, there are limits. Clinicians can't
compromise their integrity or violate standards by fulfilling patient requests.
Patients can't demand inappropriate treatment, refuse lifesaving care, or cause
harm to others.
Justice and preventing harm can override autonomy. For example, notifying
sexual partners of a sexually transmitted disease protects their health.
Determining authentic choices:
Choices must be free, informed, and made by a competent individual.
Coercion can be subtle and influence decisions. Healthcare providers, family,
and society can all exert pressure. We must be aware of these influences and
ensure patients make authentic choices.
Informed choices require access to all relevant information. Patients need to
understand the situation and treatment options to make decisions aligned with
their values.
Graver Cause:
Personal decision
Reportable cause
Legal case
Breaches of Confidentiality
Computerization of Medical Records
Access to hospital patient charts
Patients discussed by colleagues
Mandatory Disclosure
Communicable disease
Child is physically abused
§ Report even if it is just a suspicion, report to SOCIAL SERVICES
§ Evidence of Child Abuse and Neglect
Bruises in different stages of healing – “clumsy”
§ Black and blue – fresh
§ Yellowish – healing
Bruises under the clothing
Frequent hospitalization
Child is guarded – withdraws from touch.
Quiet when parents are around but talkative when only healthcare providers are
around.
Failure to thrive.
Child is sexually abused.
Familiar with vulgar/ sex language
Inspect perianal area.
Abusers do not usually penetrate the vagina because it is easily detected by
police/ hospital.
They usually penetrate the rectal area.
Vulnerable adults
Elderly
Mental incapacity
VERACITY
Veracity, or truth-telling, is an ethical principle rooted in beneficence and essential in
providing patients with the information needed to pursue their own well-being. The
rationale is that patients can only act in their own interest if fully informed about their
medical condition, even when delivering difficult news.
Duty to tell the truth.
The historical practice of withholding fatal prognoses to spare suffering has been
reconsidered, recognizing individuals' importance in making necessary
preparations, saying goodbyes, and finding closure.
ii. Yellow
Patients with urgent but not immediately life-threatening conditions
are assigned the yellow color. These individuals may require
medical attention relatively quickly, but their conditions are not as
critical as those coded red.
iii. Green
iv. Black
This color is often used for patients who are either deceased or
have injuries so severe that survival is unlikely, even with
immediate medical intervention. In some systems, black may be
used to indicate deceased patients.
This principle requires nurses to protect individuals who are unable to protect
themselves
Does not mean avoidance of harm altogether... avoidance of harm unless the
action promises a greater good
PRINCIPLE OF DOUBLE EFFECT
Derived from Catholic moral theory regarding the permissibility of acts that will
have both a harmful and a beneficial outcome.
To be justified, an act that has both a harmful and a beneficial outcome must
meet the following guidelines:
1. The act itself must be either good or morally neutral.
2. The good effects must be intended and the harmful ones unintended, though
they may be foreseen.
3. The harmful effects may not be a means to the beneficial or good effects.
Some sources add as a fourth criterion that the benefits of the act must outweigh the
harms. In the medical context it is usually taken as a given that any treatment option a
patient chooses is one in which the benefits outweigh the harms in the eyes of that
patient.
A medical example that meets the foregoing criteria is that of a pregnant woman in the
first trimester who is discovered to have ovarian cancer. Immediate and aggressive
radiation therapy may be necessary if there is to be any chance of recovery. Although
the radiation treatment may produce the morally good effect of saving the woman’s life,
it also entails killing the fetus. By the standards of double effect, this is a permissible act
because:
1. Radiation therapy is itself a morally neutral act.
2. The intention of the therapy is to eradicate the cancer, and though it is clear
that the therapy will also kill the fetus, it is not the intention to do so.
3. Killing the fetus is not what kills the cancer.
Principle of Legitimate Cooperation
To achieve a well-formed conscience, one should always judge it unethical to
cooperate formally with an immoral act (that is, directly to intend the evil act itself), but
one may sometimes judge it to be an ethical duty to cooperate materially with an
immoral act (that is, only indirectly intend its harmful consequences) when only in this
way can a greater harm be prevented, provided:
TYPES OF COOPERATION
1. Formal Cooperation- refers to agreement in the will regarding the evil act. We
may never assist another person in an external sinful act and intend its
sinfulness. Such formal cooperation is always sinful, a sin against charity
(scandal), as well as of the same kind as the act in which one cooperates.
Example: Cecile wanted to abort her baby before leaving for abroad and her friend
agrees and advises her to take Mifeprex (common abortion pills). After aborting her
baby, she tells her mother about it and forgives her.
Example: To willingly drive someone to get an abortion, to pay for it, encourage it (if it
determines their will to do it), defend the doing of it etc. is gravely sinful, both against
charity and against life.
2. Material Cooperation
Assisting another person in an external sinful act by an action which is not
sinful, and without approving of the other's sinful act in one will be material
cooperation. Such cooperation may be immediate (necessary to the sinful
act) or mediate (secondary to the sinful act).
a. Immediate
- If one cooperates in an evil act by performing something that is essential for
the performance of the evil action.
- Any direct close cooperation in the sinful act of another, while claiming not to
embrace the evil intention, is tantamount to formal cooperation.
b. Mediate
- If one cooperates in an accidental or non-essential manner in the evil action
- Cooperation in the sinful act of another by an act that is secondary and
subservient to the sinful act, neither sharing in the deed or the evil intention
may be either proximate or remote from the evil act.
Human Dignity- Defined as the intrinsic value of a person created in the image of God
and redeemed by Christ. Hence, no human being should have their dignity or freedom
compromised.
Solidarity- Refers to the virtue of active compassion enabling the human family to
share fully the treasure of material and spiritual goods.
Henceforth, Human dignity and Solidarity when combined leads to Common Good.
What is Common Good?
● It is the totality of social conditions allowing people to achieve their individual and
communal fulfillment.
● It is reached when we work together (solidarity) in order to improve the wellbeing
of people in our society and the wider world.
● The rights of the individual to personal possessions and community resources
must be balanced with the needs of the disadvantaged and dispossessed.
● “The principle of the common good, to which every aspect of social life must be
related if it is to attain its fullest meaning, stems from the dignity, unity and
equality of all people.”
Second Vatican Ecumenical Council, Gaudium et Spes, 26: AAS 58 (1966),
1046.
Catechism of the Catholic Church, 1905-1912.
● “A society that wishes and intends to remain at the service of the human being at
every level is a society that has the common good –– the good of all people and
of the whole person –– as its primary goal. The human person cannot find
fulfillment in himself, that is, apart from the fact that he exists ‘with’ others and
‘for’ others.”
Catechism of the Catholic Church, 1912.
John XXIII, Encyclical Letter Pacem in Terris: AAS 55 (1963), 272.
Responsibility of Everyone for the Common Good
● In order to attain the common good for everyone, all members of society are
involved.
● “Everyone also has the right to enjoy the conditions of social life that are brought
about by the quest for the common good.”
Pius XI, Encyclical Letter Quadragesimo Anno: AAS 23 (1931), 197.
Task of the Political Community
“To ensure the common good, the government of each country has the specific
duty to harmonize the different sectoral interests with the requirements of
justice.”
Catechism of the Catholic Church, 1908.
“The common good of society is not an end in itself; it has value only in reference
to attaining the ultimate ends of the person and the universal common good of
the whole of creation.”
John Paul II, Encyclical Letter Centesimus Annus, 41: AAS 83 (1991), 843-
845.
What is Subsidiarity?
“Let us keep in mind the principle of subsidiarity, which grants freedom to develop the
capabilities present at every level of society, while also demanding a greater sense of
responsibility for the common good from those who wield greater power. “
Laudato Si’ (“Praise Be”), Pope Francis, 2015, Chapter 5, #196.
● In line with the Catholic teaching, the principle of subsidiarity emphasizes the
role of individuals as a body of authority to look after the good for all. It involves
listening to everyone and giving everyone the opportunity to participate.
● It came from the latin word, “Subsidium”, which means to support or assist.
● Decisions in society need to be made at the lowest competent level. As a
prescriptive principle, Subsidiarity informs us how decision-making should be
delegated among social groups- in order to allow for authentic freedom and
human dignity.
● It affirms the right and responsibility in making decisions that may impact their
lives.
● Pope Francis (2020) has heightened that when the principle of subsidiarity is
implemented, it gives hope in a healthier and more just future together, aspiring
greater things, broadening our horizons.
REFERENCES:
Beauchamp, T. L., & Childress, J.F. (2019). Principles of biomedical ethics (8th ed).
Oxford University Press, p.122. Catechism of the Catholic Church, 1905-1912.
Butts, J. B., & Rich, K. (2019). Nursing ethics: across the curriculum and
into practice.
Centesimus annus (1 May 1991) | John Paul II. (1991, May 1).
https://www.vatican.va/content/john-paul-ii/en/encyclicals/document
s/hf_jp-ii_enc_01051991_centesimus-annus.html
Cohen, I. G., Rothstein, M. A., & Annas, G. J. (Eds.). (2017). The Routledge Handbook
of Medical Law and Ethics. Routledge.
First Freedom Blog: The Common Good and Religious Liberty. (n.d.). USCCB.
https://www.usccb.org/committees/religious-liberty/first-freedom-blog-
common-good-and-religious-liberty
Grisso, T., Appelbaum, P. S., & Hill-Fotouhi, C. (1997). The MacCAT-T: a clinical tool to
assess patients’ capacities to make treatment decisions. Psychiatric Services,
48(11), 1415–1419. https://doi.org/10.1176/ps.48.11.1415
Moral cooperation in the evil of Another | EWTN. (n.d.). EWTN Global Catholic Television
Network. https://www.ewtn.com/catholicism/answers/moral-cooperation-in-the-evil-of-
another-23211
https://www.dioceseofleeds.org.uk/caritas/the-common-good-and-
subsidiarity/