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PubMedDate not supplied

A question of value. What does ethics contribute to the life and work of an organization?

In faith-based healthcare, the scope of ethics reaches beyond clinical ethics-which, up to now, has been its primary focus-to encompass the entire culture of the organization and all its relationships. Consequently, sustained attention to ethics contributes to the life of, and adds value to, the organization. Ethics' role is to articulate the beliefs and values that are to be embodied in the organization's culture, given its fundamental commitments. Ethics devises methods for shaping and nurturing the culture, and has a role in periodically assessing the state of the organization's relationships, both external-with other healthcare entities, the community, and society-and internal-with employees and patients. Further, ethics shapes the relationships the organization's associates have with each other and with the organization. Attention to ethics encourages improvement in the moral quality of the interactions within the organization; provides an opportunity for moral growth; creates a climate in which ethical issues are dealt with, not ignored; and, over time, creates a community of moral discourse.

Catholicism↗
PubMed1997

Justice and the right to health care. Part I.

Michel Beaudin is a professor of political and socioeconomic ethics in the Faculty of Theology of the Université de Montréal since 1985 and a specialist in the moral implications of market globalization. He has written extensively on the neo-liberal economy and the role of the Church, both in Quebec and elsewhere. He was also responsible for research on education program for Development and Peace, from 1974 to 1985. This article is a translation of an excerpt from the address that Mr. Beaudin gave at the annual convention of the Catholic Health Association of Canada.

Canada↗
PubMedDate not supplied

Reclaiming our moral tradition. Catholic teaching calls us to accept the limits of medical technology.

The success of science and medical technology has led to medical brinkmanship, pushing aggressive treatment as far as it can go. But medicine lacks the precision necessary for such brinkmanship to succeed, and the resulting cycle of expectation and disappointment in technology has, in part, led to an increasing acceptance of euthanasia and assisted suicide, linked closely with advocacy for patient autonomy. At the opposite extreme lies medical vitalism, which refers to attempts to preserve the patient's life in and of itself without any significant hope for recovery. The Catholic moral tradition offers a middle ground, well expressed in the 1994 Ethical and Religious Directives for Catholic Health Care Services. The tradition does not deny the good of technology or state that some lives are not worth living. Rather, it calls us to accept the fact that medical technology has limits. In reclaiming this tradition, we reclaim the naturalness of death. Reclaiming the tradition has practical consequences for the use of life-prolonging technology at the end of life and for end-of-life decision making. These can be placed in three broad categories: the Christian understanding of care, the ambiguity inherent in end-of-life decision making, and the task of Christian formation.

Catholicism↗
PubMedDate not supplied

Covenant model of corporate compliance. "Corporate integrity" program meets mission, not just legal, requirements.

Catholic healthcare should establish comprehensive compliance strategies, beyond following Medicare reimbursement laws, that reflect mission and ethics. A covenant model of business ethics--rather than a self-interest emphasis on contracts--can help organizations develop a creed to focus on obligations and trust in their relationships. The corporate integrity program (CIP) of Mercy Health System Oklahoma promotes its mission and interests, educates and motivates its employees, provides assurance of systemwide commitment, and enforces CIP policies and procedures. Mercy's creed, based on its mission statement and core values, articulates responsibilities regarding patients and providers, business partners, society and the environment, and internal relationships. The CIP is carried out through an integrated network of committees, advocacy teams, and an expanded institutional review board. Two documents set standards for how Mercy conducts external affairs and clarify employee codes of conduct.

Catholicism↗
PubMed1984

Health facilities' obligations when a patient refuses treatment.

Recent cases involving the decisions of Elizabeth Bouvia and G. Ross Henninger to starve themselves to death highlight the ethical obligations of patients, health care facilities, and the courts. When a patient seeks the hospital's cooperation in his or her attempt to commit suicide, society's responsibility is not merely to restrain the patient from suicide but to offer physical care, financial aid, and personal support. The hospital's duty is to intervene, and the court's responsibility is to allow such intervention. The most compassionate way in which the hospital can help is to force-feed the patient. If a patient is mentally competent, the refusal to eat is morally wrong. The patient is morally not permitted to commit suicide, though the avoidance of treatment may be justified in cases when force-feeding would be considered an extraordinary means, because of the patient's age or physical condition, for example. If a patient is incompetent, the refusal to eat is not a fully rational act; for the hospital to refrain from force-feeding would not be considered cooperation in suicide, since the incompetent patient cannot commit suicide. To avoid court rulings that order compliance with a patient's wishes, health care facilities in the future may have to require patients or their families to agree in writing to treatment by ordinary means.

Adult↗