scholarly journals A Catholic Perspective: Triage Principles and Moral Distress in Pandemic Scarcity

2021 ◽  
Vol 88 (2) ◽  
pp. 214-223
Author(s):  
Nuala Kenny ◽  
Jaro Kotalik ◽  
Leonie Herx ◽  
Ramona Coelho ◽  
Rene Leiva
Keyword(s):  
Common Good ◽  
Moral Distress ◽  
Healing Ministry ◽  
Term Survival ◽  
The Common Good ◽  
Triage Protocol ◽  
The Common ◽  
Scarcity Of Resources

Striving to be faithful to the moral core of medicine and to spiritual, moral, and social teaching of the church, Catholic physicians see their role as an extension of the healing ministry of Jesus. When faced with a situation in which a large number of gravely ill people are seeking care, but optimal treatment such as ventilation in intensive care unit cannot be offered to all because of scarcity of resources, Catholic physicians recognize the need to consider the common good and to assign a priority to patients for whom such treatments would be most probably lifesaving. Making these evaluations, physicians will use only objective medical criteria regarding the benefits and risks to patients and will be mindful that all persons deserve equal respect for their dignity. Discrimination or prejudicial treatment against patients based on factors such as age, disability, race, gender, quality of life, and possible long-term survival cannot be morally justified. Triage process should incorporate respect for autonomy of both the patient and the professional and opportunity for an appeal of a triage decision. Other principles and values that will affect how a triage protocol is developed and applied are proportionality, equity, reciprocity, solidarity, subsidiarity, and transparency. The current coronavirus pandemic can provide valuable lessons and stimulus for reforms and renewal. Summary: Catholic physicians strive to continue the healing ministry of Jesus Christ and be faithful to the moral core of medicine. In situations such as pandemic, the scarcity of personnel and technological resources create serious challenges and even moral distress. Church teachings on dignity, the common good and protection of the vulnerable help guide decisions based on public medical criteria and shared decision-making.

Can Communities Protect Autonomy? Ethical Dilemmas in HIV Preventative Drug Trials

1995 ◽  
Vol 4 (4) ◽  
pp. 516-523 ◽  
Author(s):  
Deborah Zion
Keyword(s):  
Advance Directive ◽  
Common Good ◽  
Ethical Dilemmas ◽  
Drug Trials ◽  
The Common Good ◽  
Gay Community ◽  
The Common ◽  
The Individual ◽  
Trial Participants

Before sailing past the sirens' “flowery meadow,” Ulysses instructed his sailors to lash him to the mast so that he would not succumb to the siren's singing. His advance directive demonstrated that he valued his dispositional or long-term autonomy over his unquestioned right to make decisions. He also indicated to his oarsmen that he understood the nature of temptation and his inability to resist it. Ideas of autonomy and sexual choice are central to this discussion of new AIDS treatments, especially the trials of preventative vaccines. Questions arise over the rights of individuals and the extent that these should be limited by concerns of the gay community. Should the gay community intervene in the risky decisions of individuals if no explicit advance directive exists? If so, how do they justify their paternalism? Could their aims not be better served through strengthening the individual dispositional autonomy of trial participants rather than making specific claims about the common good?

scholarly journals The change in the concept of virtue during the COVID-19 pandemic

2021 ◽  
Vol 10 (47) ◽  
pp. 62-69
Author(s):  
Yuliia Rybinska ◽  
Oleksandra Loshenko ◽  
Anton Kurapov ◽  
Taisiia Ponochovna-Rysak ◽  
Yuliia Kholmakova
Keyword(s):  
Moral Responsibility ◽  
Common Good ◽  
Human Life ◽  
Human Values ◽  
Moral Experience ◽  
Significant Shift ◽  
Moral Choice ◽  
The Common Good ◽  
The Common

The purpose of the article is to cover the change in the concept of virtue during the COVID-19 pandemic, show its connection with human values and ethics. Virtue is the highest spiritual quality of a person. The main virtues include wisdom, courage, justice, moderation, responsiveness, loyalty, modesty, generosity and many others that affect all aspects of human life. Despite the recognized value of virtue as a system of moral guidelines, its concept is fraught with disputes about whether it is really generally valid, as well as about the problem of the effectiveness of virtue as a universal guideline and criterion for moral choice and its relevance in modern moral experience. This article argues that the most significant shift in the concept of virtue during the pandemic was the rethinking and increased awareness of the importance of such virtues as solidarity and moral responsibility, as well as aspects of relationships with people such as kindness, compassion, and empathy. It is proved that the concept of virtue has moved from a question of choice to the category of necessity, the most important guideline and guarantee of the common good.

scholarly journals Harnessing Social Processes for the Common Good

2018 ◽  
Vol 24 (1) ◽  
pp. 9-49
Author(s):  
John Raven
Keyword(s):  
Common Good ◽  
Modern Society ◽  
Social Processes ◽  
Social Forces ◽  
Learning Society ◽  
The Common Good ◽  
Research Programmes ◽  
The Common ◽  
Physical Forces

Abstract This article argues that harnessing social processes for the common good depends on creating a learning society which will innovate, learn, and evolve in the long-term public interest. In essence, this involves establishing more embedded, interconnected, and interacting, “organic” feedback (sociocybernetic) loops which do not depend on long and distorting chains of “accountability” to distant “representative” assemblies of “decision takers”. Several important steps toward doing this are discussed. However, all depend on undertaking a great deal of adventurous, problem-driven (as distinct from literature-driven) research. By far the most important of these research programmes would be to develop a better understanding of the currently invisible (Kafkaesque) network of social forces that have the future of our species and the planet in their grip … and then to find ways of intervening in that network. It is suggested that this is analogous to Newton first conceptualising physical forces and then showing how to measure, map, and harness them. Answering the question of how work like Newton’s could be funded and conducted in modern society – and especially under current research-funding arrangements – thus emerges as crucial to finding a way forward.

scholarly journals Civility and citizenship: a study for the island of Lesvos, Greece

2016 ◽  
Vol 10 (2) ◽  
pp. 99
Author(s):  
Manousos Marangudakis ◽  
Kostas Rontos
Keyword(s):  
Public Sphere ◽  
Common Good ◽  
Cultural Characteristics ◽  
Moral Self ◽  
The Public ◽  
The Common Good ◽  
The Common ◽  
The Public Sphere ◽  
Value Preferences

<p>The purpose of this article is to examine the condition of the civil and civic perception of the common good, and the attitudes toward the public sphere in the Greek islands of the Northern Aegean. In particular, we wish to examine whether they constitute a region of particular political-cultural characteristics. Based upon the findings of a previous study (Marangudakis, Rontos, and Xenitidou 2013), we examine the moral self in a political framework:.Following Alexander and Smith. Triandis, and Ramfos we examine the quality of specific moral attributes and value preferences vis-a-vis aspects of modern and pre-modern mentality, as well as the valueand mean- orientation of their purposeful action.</p>

scholarly journals Pesantren-Based Counseling in Changing The Behaviour of The Community of Former Bajingan Being Personal Characterless "Pelopor"

2020 ◽  
Vol 7 (3) ◽  
pp. 59-75
Author(s):  
Samsul Arifin
Keyword(s):  
Behavior Change ◽  
Common Good ◽  
Positive Relationship ◽  
Boarding School ◽  
The Common Good ◽  
Ethnographic Approach ◽  
Field Notes ◽  
The Common ◽  
And Behavior

The kiai (muslim scholars of Islamic knowlegde disciplines in Indonesia) and the bajingan (bandit, local strongmen, and gangsters) have a positive relationship. Even kiai able to utilize their potential for the common good. Kiai can change the behavior of the former bajingan being personally "Pelopor", which is characterized as a leader in preaching and build civilization together with the surrounding communities. The focus of this paper: the quality rather than the personality of the counselor, procedures, and stages in counseling, and behavior that characterized the former bajingan "Pelopor". The study used a qualitative-ethnographic approach. Data derived from the documents and field notes. The results of this study are to construct at-tawazun (balance), according to the characteristics of the Islamic boarding school. On the quality of personality counselor balance between quality shalahiyyah (scientific prowess and skills) with shalih integrity (strength of character). On delivering a message, the balance between targhib (reinforcement) and tarhib (punishment). In the former bajingan behavior change, the balance between ritual piety and social piety

scholarly journals Recovering the Common Good: The Key to a truly Prosperous Society?

2013 ◽  
Vol 44 (2) ◽  
pp. 319
Author(s):  
Andrew Bradstock
Keyword(s):  
New Zealand ◽  
Common Good ◽  
Social Teaching ◽  
The Good Life ◽  
Common Life ◽  
The Common Good ◽  
Starting Point ◽  
The Common ◽  
Definition Of

This article argues that the common good would have much to contribute to political discourse in New Zealand at the present time. Beginning with a definition of the concept, particularly as it has developed within Catholic Social Teaching, the article examines attempts by New Zealand church leaders to introduce it into public debate in recent decades, and concludes that, were the common good to be given serious consideration today, it would both prompt New Zealanders to look critically at their society and consider the purpose of their common life together, and enhance their quality of life individually and communally. The article addresses the charge that promoting the common good might be seen as favouring one (religiously-inspired) notion of 'the good life' over others, and, following Raymond Plant, suggests that, in a pluralist society, a more appropriate starting point for a conversation about such issues would be an exploration of 'social justice'. The article also explores the extent to which markets and governments might promote the common good.

Voting as an Ethical Issue

2012 ◽  
Author(s):  
Jason Brennan
Keyword(s):  
Ethical Issue ◽  
Common Good ◽  
Sufficient Evidence ◽  
Moral Obligations ◽  
The Common Good ◽  
Electoral Outcomes ◽  
The Common

This introductory chapter provides an overview of voting ethics. Voting is the principal way that citizens influence the quality of government. As such, individual voters have moral obligations concerning how they vote. Indeed, how individuals vote can help or harm people. Electoral outcomes can lead to a bad government, which can exploit the minority for the benefit of the majority. This book argues that citizens must vote well or abstain instead. Voters ought to vote for what they justifiedly believe promotes the common good. Even if many voters intend to promote the common good, they all too often lack sufficient evidence to justify the beliefs they advocate. When they do vote, they pollute democracy with their votes and make it more likely that people will have to suffer from bad governance.

The Church, Democracy and Responsible Citizenship

2012 ◽  
Vol 19 (1-2) ◽  
pp. 60-73 ◽  
Author(s):  
Clint Le Bruyns
Keyword(s):  
Common Good ◽  
The State ◽  
Political Community ◽  
Political Life ◽  
The Common Good ◽  
The People ◽  
The Common ◽  
Church State Relations ◽  
State Relations

Abstract The quality of our democratic life is intimately bound up with the quality of our church-state relations. The aim of this article is to direct attention to the contribution that churches and other faith communities can possibly offer towards the nurturing of a responsible citizenship in political life together. It recognizes and applauds the role of the state itself in advancing the common good, but resists the tendency among many who confine this role to the state alone. Church-state relations are typically discussed simply with reference to church and state, with a blind spot for the people comprising our political community. Responsible citizenship affirms the meaningful and constructive role which ordinary people in their personal and professional capacities can fulfill towards the common good. It consequently discusses the notions of hope, power and grace as some of the concrete ways through which a more participatory democracy or active citizenship might be envisaged, embodied and practiced by the people as part and parcel of their political responsibility together. Each of these aspects bear implications for the contribution churches can provide in public life as they nurture as well as exercise this sense of responsible citizenship.

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