What’s the difference between health care ethics, medical ethics and nursing ethics?

1997 ◽  
Vol 5 (4) ◽  
pp. 267-274 ◽  
Author(s):  
David Seedhouse
1995 ◽  
Vol 2 (2) ◽  
pp. 95-101 ◽  
Author(s):  
Ann Gallagher

Since the publication of Carol Gilligan's In a different voice in 1982, there has been much discussion about masculine and feminine approaches to ethics. It has been suggested that an ethics of care, or a feminine ethics, is more appropriate for nursing practice, which contrasts with the 'traditional, masculine' ethics of medicine. It has been suggested that Nel Noddings' version of an 'ethics of care' (or feminine ethics) is an appropriate model for nursing ethics. The 'four principles' approach has become a popular model for medical or health care ethics. It will be suggested in this article that, whilst Noddings presents an interesting analysis of caring and the caring relationship, this has limitations. Rather than acting as an alternative to the 'four principles' approach, the latter is necessary to provide a framework to structure thinking and decision-making in health care. Further, it will be suggested that ethical separatism (that is, one ethics for nurses and one for doctors) in health care is not a progressive step for nurses or doctors. Three recommendations are made: that we promote a health care ethics that incorporates what is valuable in a 'traditional, masculine ethics', the why (four principles approach) and an 'ethics of care', the 'how' (aspects of Noddings' work and that of Urban Walker); that we encourage nurses and doctors to participate in the 'shared learning' and discussion of ethics; and that our ethical language and concerns are common to all, not split into unhelpful dichotomies.


2020 ◽  
Vol 19 (3) ◽  
Author(s):  
Miriam Simon

Objectives: The purpose of this study was to explore the impact of integrating team-based learning sessions in undergraduate medical ethics education. Though used effectively in other pre-clinical courses, team-based learning is not frequently used in medical ethics education. Student’s accountability for learning, preference for team-based learning, and satisfaction were studied. Methods: Three team-based learning sessions covering focal topics in medical ethics was introduced in the pre-clinical Health Care Ethics course for students at the College of Medicine and Health Sciences, National University of Science and Technology. On the completion of three modules, the team-based learning student assessment instrument (TBL-SAI) by Heidi Mennenga was used to evaluate student perceptions. To this aim, 118 students who had registered for the Health Care Ethics course completed the survey. Results: The findings indicated that students reported a positive experience of team-based learning in medical ethics education. Students also indicated high accountability for their learning, a high preference for team-based learning to lectures in the medical ethics course, and high satisfaction. Conclusions: Team-based learning is thus preferred by students to cover topics and courses in medical ethics. Integrating team-based modules in medical ethics education will enhance self-directed learning, improve teamwork, and help students effectively recall and apply information. It is therefore recommended to integrate team-based learning sessions in medical ethics education.


2004 ◽  
Vol 11 (2) ◽  
pp. 189-202 ◽  
Author(s):  
Geoffrey Hunt

In this article I attempt to transcend the mainstream conception of health care ethics, including nursing ethics, by bringing into the foreground a tension between a sense of life and an industrial-bureaucratic style of health care, with its emphasis on the systematic and procedural work culture necessary for mass production. I use the concept of ‘a sense of life’ to draw attention to the wisdom, sensitivity and responsibility that is necessary for the authentic care of others to be given a chance in the development of modern health care. I emphasize the mindfulness that the professional requires for genuine care, and how the systematic organization of modern health care, on the whole, ignores, obstructs and even suppresses such mindfulness.


2005 ◽  
Vol 33 (2) ◽  
pp. 274-278 ◽  
Author(s):  
Kenneth Kipnis

I am an academically trained philosopher who has taught and written about medical ethics for three decades, who has done extra-mural ethics consultation in clinical and other settings for two decades, and who has served as an expert ethics witness in the courts for more than ten years. Trained as a traditional academic, none of these three pursuits have come easily. Like most philosophers, my education did not prepare me for such responsibilities. Indeed, regardless of a bioethicist's initial background - i.e., health care, law, theology or philosophy - it is invariably necessary to build upon foundational knowledges and abilities in gearing up for work as a health care ethics consultant.Edward J. Imwinkelreid has prepared a remarkable overview of the work of the expert ethics witness from the point of view of the law of evidence. My perspective as a philosopher, an ethicist, and an expert witness, stands in contrast with his.


2011 ◽  
Vol 78 (4) ◽  
pp. 415-436
Author(s):  
Mark S. Latkovic

In this paper, I will first briefly discuss why the Catholic Church has always had and continues to have such a great concern for bioethics or health-care ethics, while I also highlight the biblical roots of this concern. Secondly, I will describe some of the ways in which the Catholic Church in America has exercised a positive influence in the field of bioethics, or what was in the mid-twentieth century often called medical ethics. Thirdly, I will sketch how and why the Church has to a large extent lost this influence, tracing how secularization both inside and outside the Church contributed to the destruction of the so-called “Catholic ghetto” and to the assimilation of ideas from the culture that were often alien to the Gospel and sound moral reasoning. Finally, I will offer some general reflections on how the Church can regain her influence in this area—especially with the goal in mind of building a culture of life in American society—and how Catholic scholars in particular can contribute to this effort by following the lead of the late Pope John Paul II's 1995 encyclical on bioethics, Evangelium vitae, whose twentieth anniversary is fast approaching.


Sign in / Sign up

Export Citation Format

Share Document