Ethics and Ethical Dilemmas - Essay Example

Student Name: Topic: Ethics and Ethical Dilemmas Course: Tutor: Department: Institution: Date Due: ETHICS AND ETHICAL DILEMMAS The etymology of the word, ‘ethics', comes from the Greek ethos, which means ‘character', so that an ethical person is one who has character. However, what constitutes ‘character' is likely to be interpreted broadly. That the meaning of ethics has been subject to considerable debate and contestation is not at all surprising. Ethics can be understood as ‘what we ought to do'. Thus it requires judgment and reasoning in decision making that raise questions regarding what is right, wrong, good or bad conduct, fair or just. Yet another way of viewing ethics is being seen as a ‘collection of rules, principles or ways of thinking that steer, or claim authority to steer, the actions of a particular group (Alcorn, 1994). An ethical dilemma is a decision that requires a choice among competing sets of principles, often in complex and value laden contexts. Most ethical dilemmas facing professionals and leaders ‘don't [just] centre upon right versus wrong [but can] involve right versus right'. Ethical dilemmas can arise from equally attractive options that could be justified as being `right' in particular situations (Kenneth, Sara, & Stenberg, 2002). We contend that within complex contexts and circumstances it may not be so easy to discern what the ‘right' option might be and what the ‘wrong' option might be or whether the action is legal or illegal. In this paper the example of ethical dilemma; cited is for instance, a more up-to-date dilemma which is abortion. A woman had been raped and she is now pregnant for the rapist she has to choose whether to abort or to keep the fetus. The question is if the fetus has its rights, if so, how the rights are to be balanced alongside the rights of the mother. A confounding factor is that the pregnancy may intimidate the life of the mother, thus implicating the mother's right to life, rather than her rights of physical integrity and personal choice (Turrel & Armsworth, 1990). The decision made in resolving issue may affect theme as the counselor mother, the fetus the family and the community large as abortion deals with the issue of life and death. If the mother goes a head and carries out the abortion she might affect her health or even die, if the abortion is done the fetus will definitely die and the community will condemn the action, if the mother carries the pregnancy to term the mother and the baby will both be psychologically affected, at the same time the community will condemn both the mother and the child. At this point the ethical dilemma is that I should ensure confidentiality of the information but naturally if the woman carries the pregnancy to term it will show out and the community and the baby after birth will want to know the father. I must provide my client with private counseling sessions, which should not be overheard, recorded or observed by anyone other than myself without informed consent of my client. Historically, there exist different attitudinal responses to the abortion dilemma. Most communities view abortion as a serious crime. There is an Oath which says that a woman will not be allowed to produce an abortion” or a woman be aided to procure an abortion. Basing on the biblical perspective the church thinks that, the law has commanded to raise children and prohibited women from aborting or destroying seed (Australian Counselling association Pty Ltd 085 535 625). The understanding of primitive culture and the early church takes a rather conservative view on abortion. My responsibility as a counselor is to give foremost ethical concern and create a good relationship between with my client although I may need to consider other ethical responsibilities which may include clinical/therapeutic decisions in resolving this dilemma. In resolving this dilemma I ought to embrace the code of client’s safety by acting reasonably to ensure that the client does not suffer physical, emotional or psychological harm during my counseling sessions (Sperry, 2007). The code of ethics applicable is to ensure that the requirements of the wider Community are met by working within the law, and taking all reasonable steps of current legislation awareness. Ethically, there are various opinions held. Even within Christian thought there exist several views on abortion. Here the debate centers on the status of the fetus being human or sub-human? Is the foetus is considered a human being at conception or at birth? In counseling the balance of power is unequal therefore by applying the code of client self determination I will be able to make sure that my client’s power is not abused. This will be achieved by giving my client room to express how she feel about the issue but will not give her advice on what she must do. Instead I will seek her permission before conferring in any way with other professional workers who might be able to offer any other therapeutic or helping relationship in which my client is involved. Within the field of Abortion four ethical views are maintained. The first view maintains the following two presuppositions, firstly that abortion remains the woman’s choice as to what she will do with her own pregnancy, and this is true for the believer and unbeliever. This school of thought furthers its argument on legal grounds, stating that abortion is valid and accepted on any basis as the law of any given country allows (Corey, Coray, & Callanan, 2011). Tension exists between the rights of the mother and the unborn fetus’ life. In resolving this dilemma I must ensure that no party is harmed. The two opposing sides contest one another. Thus the potential life of the unborn is weighed against the actual life of the mother, and vice versa. In this dilemma the code of responsibility to the wider community will be applicable in that as counselor I must ensure that I take reasonable steps to the law as it applies to the counseling practice in abortion. I should also ensure the safety of my client. I have to resolve the conflict between ethical priorities as in this case I am in a dilemma of ethical principles which involve public interests. Secular voices in ethics often take the position that an unborn is merely a ‘potential human life’, thus the unborn is not fully human. A prominent secular ethical voice, Joseph Fletcher, positions his pro-choice argument from the position of cost and benefit for the person involved. He thus proposes abortion should not be questioned but rather unwanted and compulsory pregnancies questioned (Erika, 2011).Pro-choice abortion debates are extended on the following foundations: an unborn is not human unless it is able to be physically dependent, an unborn is an intrusion in the reproductive system of a woman, and a woman has full rights in decision making as to keep or dispose of the fetus. Pro-choice proponents do not advocate in favor of the unborn fetus’ rights. The argument concludes with the thought that the foetus not being fully human until it is born and the umbilical cord is cut (Millner & Hankers, 2002). The abortion debate pendulum extends to the opposite extreme stating that any abortion, under any circumstances those including impregnation through rape and incest should not be allowed unless the mother’s life is at risk. Abortion absolution rests upon the axis that from the point of conception the fetus is fully human. Whether there’s a birth defect, risk to the child’s or the mother’s life, abortion is never justifiable. This position is also commonly referred to as Pro-Choice (Etical Guidelines, 2001). Aiming to make ethics practical, way to determine the quantity of happiness and hurt produced by an action is vital. There are seven aspects of consequence of actions used to measure up to the results of different conduct: intrinsic power of the pleasurable or painful feelings produced (intensity), how long they last (duration), how likely it is that these sensations will be produced by a given action (certainty or uncertainty), how soon they will be felt (propinquity or remoteness), whether these feelings will lead to future pleasures (fecundity) or pains (purity), and the number of people affected (extent) (Institution, 2000). As a counselor I should be able to provide a method for talking about open, public, objective and fair ethics where the benefits and evils produced by doings can be identified and measured. Furthermore, while everyone’s happiness counts, no one’s happiness counts for more than another’s. For example, abortion may be wrong or right depending on the reason for the abortion. If the happiness of the stakeholder is outweighed by the unhappiness, the negative feelings of the stakeholder’s targets are intense and long-term. Furthermore, more people experience pain from aborting than feel any pleasure. Thus the woman carrying out the abortion would therefore be seen as a wrong doer by producing a greater imbalance of unhappiness against happiness to those involved in the situation. (Francis, 2001). PACFA has developed the following policies, procedures and guidelines to ensure the ethical conduct of Counsellors and Psychotherapists and provide mechanisms for investigating complaints made by members of the public: Basing on the guidelines presented in both the PACFA and ACA Code of Ethics guidelines. Laws founded with the foundational have created a more liberal setting in which abortions can be based so as to prevent older and adolescent women from seeking backstreet abortions and to prevent the medical risks that go with it (Mark, 2000). Although abortions have been legalized, adolescent women are still prone to seek backstreet abortions. Key questions need to be asked; the reason for legalized abortion seems to be preventative in nature. It seemingly aims to prevent certain medical risks and implications such as infections, malpractice as well as emotional or psychological conditions that could occur from abortion (Garber, 2008). But whether abortion is legalized or not I must I must ensure the confidentiality of my client by providing privacy and thus protection of my client and thus provide the client’s autonomy. From an ethical perspective the following deductions can be established; first abortion places two lives at risk. Medical evidence is accurate in stipulating that there is life from conception due to brain activity taking place within the first trimester. Secondly the mother is at high risk to contract diseases and post abortion infections which pose severe future implications. Thirdly it has been proved through numerous researchers, both in the medical and psychological faculties that rape victims more specifically are not correctly informed to reason future consequences. There is overwhelming evidence that highlights the severe emotional torment that is caused by the abortion procedures on the rape victim. Abortion may be the quick ending to a current crisis, a temporary relief; however the procedure has long term effects on development and the future of the patient cannot be overlooked (Fretcher & Chicress, 1966). It could thereby conclude that current abortion laws in Australia are liberal and pose a threat on the functionality and futures of millions of women that are ill informed and are not forced to receive correct information before undergoing the abortion procedure. Women seek the quickest relief in time of crisis; however this holds future developmental implications (Herbe, 2003). As a Counselor I have a self responsibility to maintain my own effectiveness, resilience and ability to help clients. I have to monitor my own personal functioning. I will be committed to the ethical code of my Professional Association which will include procedures to withdraw membership for unethical practice. My responsibilities to the Wider Community is by ensuring that I work within the law, ensure that I take all reasonable steps for awareness of current legislation affecting my work, be committed to protect the public against incompetent and dishonorable practices and be ready to challenge these practices. References Alcorn, R. (194). Pro Life Answers to pro choice Arguments. London: Library of Congress. Australian Counselling association Pty Ltd 085 535 625. (n.d.). Retrieved from Code of Conduct: http://www.pacfa.org.au/files/EthicalGuidelines.pdf. Corey, G., Corey, M., & Callanan, P. (2011). Issues and ethics in the helping professions (7th ed. Belmont: CA:Brooks/Cole. Erika, B. (2011). Embordied Equality: Debunking Equal Protection Argument for abortion Rights. Harvard Journal of Law 7 public Policy , 20-35. Etical Guidelines. (2001, 08). Retrieved fromhttp://www.pacfa.org.au/files/EthicalGuidelines.pdf Francis, J. (2001). Law, Religion, and the Metaphysic of Abortion: a Reply to Simmons. Journal of Church and State , 45-67. Fretcher, J., & Chicress, F. (1966). Situation ethics: the new morality. Louisville: Westminster John Knox Press. Garber, P. (2008). The Ethical Dilemma. Canada: HRD Press. Herbe, D. (2003). The Right to Refuse: a Call for Adequate Protection of a pharmacist's Right to Refuse Facilitation of abortion and emergency Contraception. Journal of Law and Health , 89-120. Institution, E. (2000). A list of Major physical sequelae Related to abortion. Retrieved 11 25, 2010, from www.afterabortion,org/physica.hmtl Kenneth, L., Sara, A., & Stenberg, M. (2002). Covenants of life: contemporary medical ethics in light of the thought of the thought of Paul Ramsay. Netherlands: Kluwer Academic Publisherser. Mark, S. (2000). Ethical Dilemmas in Adult Guardianship and Substitute Decision-making: Consideration for rehabilitation Proffessionals. The Journal of rehabilitation , 50-65. Millner, S., & Hankers, R. (2002). Induced Abortion: An Ethical Conundrum for Counselors. Journal of counselling and Development , 34-56. Sperry, L. (2007). The ethical and professional practice of counselling and psychotherapy. Boston: MA: Pearson Education. Turrel, S., & Armsworth, M. (1990). Emotional Response to Abortion: a Critical Review of the Literature. Women and thrapy , 49-69. Read More

If the mother goes a head and carries out the abortion she might affect her health or even die, if the abortion is done the fetus will definitely die and the community will condemn the action, if the mother carries the pregnancy to term the mother and the baby will both be psychologically affected, at the same time the community will condemn both the mother and the child. At this point the ethical dilemma is that I should ensure confidentiality of the information but naturally if the woman carries the pregnancy to term it will show out and the community and the baby after birth will want to know the father.

I must provide my client with private counseling sessions, which should not be overheard, recorded or observed by anyone other than myself without informed consent of my client. Historically, there exist different attitudinal responses to the abortion dilemma. Most communities view abortion as a serious crime. There is an Oath which says that a woman will not be allowed to produce an abortion” or a woman be aided to procure an abortion. Basing on the biblical perspective the church thinks that, the law has commanded to raise children and prohibited women from aborting or destroying seed (Australian Counselling association Pty Ltd 085 535 625).

The understanding of primitive culture and the early church takes a rather conservative view on abortion. My responsibility as a counselor is to give foremost ethical concern and create a good relationship between with my client although I may need to consider other ethical responsibilities which may include clinical/therapeutic decisions in resolving this dilemma. In resolving this dilemma I ought to embrace the code of client’s safety by acting reasonably to ensure that the client does not suffer physical, emotional or psychological harm during my counseling sessions (Sperry, 2007).

The code of ethics applicable is to ensure that the requirements of the wider Community are met by working within the law, and taking all reasonable steps of current legislation awareness. Ethically, there are various opinions held. Even within Christian thought there exist several views on abortion. Here the debate centers on the status of the fetus being human or sub-human? Is the foetus is considered a human being at conception or at birth? In counseling the balance of power is unequal therefore by applying the code of client self determination I will be able to make sure that my client’s power is not abused.

This will be achieved by giving my client room to express how she feel about the issue but will not give her advice on what she must do. Instead I will seek her permission before conferring in any way with other professional workers who might be able to offer any other therapeutic or helping relationship in which my client is involved. Within the field of Abortion four ethical views are maintained. The first view maintains the following two presuppositions, firstly that abortion remains the woman’s choice as to what she will do with her own pregnancy, and this is true for the believer and unbeliever.

This school of thought furthers its argument on legal grounds, stating that abortion is valid and accepted on any basis as the law of any given country allows (Corey, Coray, & Callanan, 2011). Tension exists between the rights of the mother and the unborn fetus’ life. In resolving this dilemma I must ensure that no party is harmed. The two opposing sides contest one another. Thus the potential life of the unborn is weighed against the actual life of the mother, and vice versa. In this dilemma the code of responsibility to the wider community will be applicable in that as counselor I must ensure that I take reasonable steps to the law as it applies to the counseling practice in abortion.

I should also ensure the safety of my client. I have to resolve the conflict between ethical priorities as in this case I am in a dilemma of ethical principles which involve public interests. Secular voices in ethics often take the position that an unborn is merely a ‘potential human life’, thus the unborn is not fully human.

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