In Search of a Moral Community

Author(s):  
Lucia Wocial

A moral community in healthcare is necessary for ethical practice of nursing. Nurses are bound to each other through common ethical commitments, whose purpose extends beyond, but must include, self-care. This article is written to help the reader reflect on what makes a moral community and to identify strategies to create one. The discussion also includes resources to support moral communities and organizational trust, and thoughts to help nurses to find their places in a moral community.

2013 ◽  
Vol 34 (8) ◽  
pp. 1356-1379 ◽  
Author(s):  
BRIDGET GARNHAM

ABSTRACTThis paper engages with a cultural politics of ‘older’. At the centre of this politics are essentialist discourses of corporeal ‘ageing’ that limit and stigmatise the subjective experience of ‘older’. Drawing together theoretical insights from Foucault's work on care of the self with data from in-depth interviews with ‘older’ people who have undergone cosmetic surgery and cosmetic surgery practitioners, this paper advances the proposition that cosmetic surgery can be re-imagined as an ethical practice of self-care. To critique the limitations imposed by ‘natural ageing’ through an ethic of ‘ageing gracefully’, the paper explores how older people who have undergone cosmetic surgery stylise the ethical experience of ‘older’ through active resistance of an ‘elderly’ identity. It argues that the practice of cosmetic surgery by ‘older’ people constitutes a cutting critique of the limits of ‘older’ and an experiment with the possibility of exceeding and ultimately transforming those limits.


2020 ◽  
Vol 18 (1) ◽  
pp. 98-116
Author(s):  
Bryan R. Warnick ◽  
Campbell F. Scribner

The following article surveys changes to school punishment in the United States over the past century – particularly, the rise of exclusionary methods and the school-to-prison pipeline – to argue that prevailing disciplinary techniques are out of step with the developmental ethos of education and the principles of democratic oversight. To remedy these shortcomings, it offers a defense of schools as moral communities and outlines disciplinary responses grounded in the recognition and respect of the restorative justice model.


High on God ◽  
2019 ◽  
pp. 33-36
Author(s):  
James K. Wellman ◽  
Katie E. Corcoran ◽  
Kate J. Stockly

We provide and support our definition of religion. Religion is (1) a social enactment of a desire for the ultimate. It is (2) embodied in ritual practices; (3) described by systems of symbols and beliefs; (4) developed in communal settings, and often institutionally legitimated. (5) Religion interacts and negotiates with powers and forces that are experienced as within and beyond the self and group. (6) This power or force is most often referred to as god/spirit or gods/spirits. (7) The affective experience of ritual, and the symbolic and social boundaries constructed in rites, mobilize group identity and bind the group into a moral community. Last, (8) these moral communities produce networks of solidarity, and carry the potential for tension and, more rarely, conflict and violence within and between groups.


2020 ◽  
Vol 87 (4) ◽  
pp. 464-470
Author(s):  
Benjamin W. Frush

In this essay, the author draws on the theologian Stanley Hauerwas’ work to describe the central challenge of the contemporary medical trainee as an inability to be present to suffering patients. While the central challenge to the physician was once the moral resources required for such presence, today it is the temporal and bureaucratic demands bearing upon the contemporary resident preclude even the opportunity for this presence. In order to seek out such spaces when time does become available, the contemporary trainee requires a moral community, as Hauerwas notes “like a church,” to remind him or her of the moral commitment to be present to suffering patients even in the midst of such structural challenges. Summary: Contemporary residents must actively seek out the opportunity to be present to suffering patients and require moral communities to sustain this commitment.


Hypatia ◽  
1989 ◽  
Vol 4 (2) ◽  
pp. 179-185 ◽  
Author(s):  
Christine Overall

This review essay examines H. Tristram Engelhardt, Jr.'s The Foundations of Bioethics, a contemporary nonfeminist text in mainstream biomedical ethics. it fo-cuses upon a central concept, Engelhardt's idea of the moral community and argues that the most serious problem in the book is its failure to take account of the political and social structures of moral communities, structures which deeply affect issues in biomedical ethics.


2019 ◽  
Vol 4 (5) ◽  
pp. 936-946
Author(s):  
Dawn Konrad-Martin ◽  
Neela Swanson ◽  
Angela Garinis

Purpose Improved medical care leading to increased survivorship among patients with cancer and infectious diseases has created a need for ototoxicity monitoring programs nationwide. The goal of this report is to promote effective and standardized coding and 3rd-party payer billing practices for the audiological management of symptomatic ototoxicity. Method The approach was to compile the relevant International Classification of Diseases, 10th Revision (ICD-10-CM) codes and Current Procedural Terminology (CPT; American Medical Association) codes and explain their use for obtaining reimbursement from Medicare, Medicaid, and private insurance. Results Each claim submitted to a payer for reimbursement of ototoxicity monitoring must include both ICD-10-CM codes to report the patient's diagnosis and CPT codes to report the services provided by the audiologist. Results address the general 3rd-party payer guidelines for ototoxicity monitoring and ICD-10-CM and CPT coding principles and provide illustrative examples. There is no “stand-alone” CPT code for high-frequency audiometry, an important test for ototoxicity monitoring. The current method of adding a –22 modifier to a standard audiometry code and then submitting a letter rationalizing why the test was done has inconsistent outcomes and is time intensive for the clinician. Similarly, some clinicians report difficulty getting reimbursed for detailed otoacoustic emissions testing in the context of ototoxicity monitoring. Conclusions Ethical practice, not reimbursement, must guide clinical practice. However, appropriate billing and coding resulting in 3rd-party reimbursement for audiology services rendered is critical for maintaining an effective ototoxicity monitoring program. Many 3rd-party payers reimburse for these services. For any CPT code, payment patterns vary widely within and across 3rd-party payers. Standardizing coding and billing practices as well as advocacy including letters from audiology national organizations may be necessary to help resolve these issues of coding and coverage in order to support best practice recommendations for ototoxicity monitoring.


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