Category Archives: Ethics

March 7, 2013 · 12:54 am

Forgiveness Consequences and Consequences of Evil Acts


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What response is appropriate when trust in violated repeatedly by someone who does you wrong, violates your personal boundaries, and continually act in ways that consume your life emotionally, physically, and financially?  The obvious answer for many people is to run away and put as much distance between you and the offender as possible.  However, when an effort is made to manage others behavior, it can be a slippery slope.  It is like the old saying, “it takes two to Tango”.  Indeed assessing blame and taking responsibility for perceived unjust or unethical behavior  can turn on the accuser because everyone sees life events through a unique perspective.  Obviously, it is easier to blame others or appear to be what someone else has done instead of accepting responsibility for personal involvement and participation in a conflict situation that has produced actions, feelings, and outcome.

Looking at forgiveness from a purely religious or theological perspective leaves people with distorted ideas about responsibility for actions that violate another person’s rights, or that defrauds another person willfully of benefit.  Many people think that you are supposed to get “holy amnesia” when you are wronged by someone and if you are really spiritual that you will act as if nothing ever happened.  As a result, when some people look at the idea of forgiveness through a theological construction, often emphasis is placed upon unconditional forgiveness. In fact, unconditional forgiveness ideally removes responsibility for actions, absolves guilt, removes consequences, and restores relationships. However, when it comes to the subject of forgiveness an important issue to consider is that human beings are emotional beings subject to human limitations and are not God.  Unfortunately many people who have been deeply hurt by others are further damaged by guilt and manipulation of idealist who may not understand fully that there is more to forgiveness than holy amnesia.  Consequently, when it comes to forgiveness many people apply the doctrine of redemption and forgiveness that is provide by God upon human experiences as if it is normal to act just as God does while living as a finite human being. Unfortunately, for many people feeling the hurt and pain of broken relationships the pain doesn’t get any better when religious notions are used to bruise the offended further. Think about this: if the central emphasis is placed upon benefit for the sinner, relief for the offender, and not upon the effects of behavior on the way relationships have become tangled, there can be little growth without a healthy process that addresses the consequences for the act of offense.

In a simplistic, view of forgiveness is a need for relief from any sense of guilt from actions and vindication, i.e., relief from emotional, social, and, personal for wrongdoing.  In a theological understanding penalty is  removed and sinners escape eternal separation from God, as well as the benefit of relationship in the present.  However, the theological definition is not a very practical way to apply to how forgiveness between people occurs who are the product of a fallen nature, an developing spiritual capacity, and who experience systemic relational problems.  Obviously, individuals with a diminished developmental difficulty lack a God-like ability to negotiate healthy balance between forgiveness and responsibility.  Therefore, when many people think of forgiveness they are equating it with to the doctrine of absolution from Roman Catholic Theology, where the priest mystically removed the penalty for wrong acts. Consequently, when the discussion about forgiveness is raised, movement away from a simplistic view of people who live by shoulds and should nots will be enhanced when we realize that people must go through a process toward forgiveness that is not instant “holy amnesia”.

One way to think about this is that there is a fundamental difference between forgiveness and removal of cumulative consequences. Indeed, it is true that Jesus died on the Cross-as a substitution for the sins of those who place faith in Him.  However, does that mean that all of the consequence or sin and sins are removed at the cross in every area of life?  Some people believe the answer is yes, but the answer is an emphatic no.  For instance, the thief on the cross still died for his crimes, while he was forgiven of his sins. Therefore, a principle that needs to be understood is that consequences in the human life remain even when there is full forgiveness.  Something to consider is that many people see forgiveness as a relief from responsibility for behavior. Obviously, escapist thinking under girds many beliefs that people have about forgiveness from bad behavior.  One place this is evident is in the majority of prayers prayed by people that focus upon God relieving or delivering from individuals from consequences in life instead of changing the person by providing ability to bear up under consequences and remaining faithful in circumstances.  Somehow, some people have come to believe that when they are forgiven of wrongdoing they will no longer have to live under the conditions that bring consequences from choices made or face responsibility for consequences. Unfortunately, the fact remains that unethical, unjust behavior influence, levels of trust, communication, and relationship dynamics that affect everything in life.

There is no doubt that common sense tells us that when something horrendous occurs to a person emotionally, psychologically, or personally devastates life, it will not be relieved with a simple “I’m sorry”. In fact, something is out of balance with thinking that forgiveness equates an words of contrition, or acting like something did not happen. Obviously, it is like believing the words, “I am sorry” will remap the cells of brain, change thought patterns, modify behaviors in way that minimizes, erases responsibility and eradicates consequences.  Further, this point of view is prevalent among those in the church and is expressed through an attitude that places greater emphasis upon acceptance of wrongdoers than it does upon the spiritual, social, and eternal consequences of evil acts. Obviously, all actions have consequences and as much as individuals may want to ignore them, pretend they don’t exist, or mystically wish them away, there is an ongoing impact on life. As a result, what can be learned from church history is the point of view that minimizes responsibility from wrongdoing is called, Antinomianism.

This perspective presented a problem recorded in the book of Roman where Paul asked a question directed at responsibility for actions, “What shall we say then, shall we continue in sin that grace may abound”.  Consequently, rational people know that when there are evil acts, there is not a freedom from responsibility, but a challenge to accept responsibility that leads to a change in behavior in a responsible manner.

Apparently, some people believed that the more they sinned, the more grace was magnified as a principle of forgiveness and acceptance —more grace is evident and available.  Unfortunately, this is how many people view responsibility for their wrongdoing: the more they are forgiven, the less sensitivity that is felt about the grave nature of injustice to others.  For example, this is particularly evident in how passionately criminals rationalize the crimes against others when they find Jesus. Indeed, there is a feeling of need for relief through redemption and absolution in forgiveness.

However,   there is a visible absence of remorse, acts of restitution, or change of attitude about crimes committed against victims.  Those who are most passionate about forgiveness and who advocate acceptance, restoration, and vindication are those who have the greatest guilt and sin. What needs to be understood is that Jesus died on the cross for Sin to give a remedy for sin.  Sin is a legal term expressed in John 3:17, Romans 8:1, as condemnation, which means eternal punishment, separation from God.  The forgiveness that Jesus offers, in His work on the cross, is to provide a way to experience a changed life, not to escape the consequences of actions.  In the theological concept, forgiveness is about changing behavior and redeeming the consequences through building a life of trust and faith. On the other hand, naive acceptance without accountability reinforces the potential for evil to thrive and prosper.

One of the problems is that forgiveness is applied by using a utilitarian philosophy of forgiveness rooted in hedonism. The pleasure principle advocates that the greatest outcome in life is on the least path of resistance.  In other words, the way that brings the greatest pleasure in life. Utilitarian’s advocate the principle of greatest good and is the best for everyone concerned.

However, the question remains unanswered about how is the greatest good or best is determined?  Usually the good is in human terms, socially, from group input from sociocultural norms and mores’, not from a universal or rational truth.  Unfortunately, Utilitarian forgiveness is not very effective at helping people change behaviors or protecting people from harm, and restoring trust.

In this case, forgiveness carries with it toleration and means that there are no universal understanding of consequences for morally wrong behaviors.  Therefore, illegal activities and potentially damaging behavior deconstructs all normal boundaries for behavioral expectations and normal expectations about responsibility.  Therefore, when people become so desensitized to consequences of evil that the effect is no longer felt, the result is an inadequate view of forgiveness and responsibility.  As a result, when there is a fundamental belief that there is forgiveness for sin and there are no consequences, spiritual change or personal growth does not occur as a life principle.  Behavior adapts to wrongdoing creating no accountability and the system dynamic makes the abnormal the normal.  Consequently, forgiveness should demonstrate change in the forgiven not reinforce a potential to act in evil ways without accountability. Consequently, forgiveness should mean that, I am changing how I feel and how I believe, so life can move forward in a healthy productive way.

A cultural challenge to forgiveness in the 21st century is that within Utilitarian thought there is never really any possibility of right or wrong.  Obviously, this belief is connected to a relativistic view of culture that removes all moral implications of sin or wrongdoing and no absolutes.  Therefore, the view is that nothing is really ever wrong, so forgiveness is just a psychological transaction where feelings are purged creating emotional catharsis and acceptance.  However, novel that may seem to modern people, this thinking does little for the person who has been violated and who has memories encoded with trauma after an experience creating Post-Traumatic Stress.

Forgiveness is an internal process that sets the forgiving person free from bitterness and internalizing of pain in self-destructive ways. However, contrary to popular thought, forgiveness does not mean the offender is free from the consequences of their actions.  The news report about Usama bin Laden being killed is a sober reminder that evil actions have consequences that will stalk a person and exact a penalty sooner or later through consequence in life and after death.  Obviously, we live in a time when universal truth has been rejected and been replaced with a view that makes all actions relative to the person. Consequently, the reality of 21st century sophistry is no moral right and wrong, but only what is relative to a person or a group.

Another point of view presented in Psalm 37 says,” Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.  For they shall soon be cut down like the grass, and wither as the green herb”.  Indeed what will happen is that a every person will fall into the hands of a just God who has reminded us that there are consequence for evil acts of violence.  Therefore, the message that resounds is the pain we feel for unjust acts in this life is only a token of the eternal reward for injustice from evil acts in this life.  Something to think about is that a point of view that may not be popular, but is a eternal reality is that God will have the last word on every act and consequence of evil behavior.

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April 8, 2011 · 12:48 pm

Ethics: What is the Role of Ethical Standards?


Morse Code Straight Key J-38

Morse Code: A Standard for Communicating to Others.

A recent news report by KENS 5, San Antonio Texas says, San Antonio council woman Jennifer Ramos is speaking out about the ethics rule she has been accused of breaking. An ethics review board found that Ramos violated a section of the ethics code by using city computers to email her then-employer, the WellMed Charitable Foundation. But the board agreed to dismiss the most damaging allegation, reporting there’s no proof she used her position to unfairly advance the interests of WellMed (Kens 5 San Antonio). What is apparent from the report is a potential for ethical dilemmas that are a common to the daily business of life.

A good question to pose is: what is the role that ethical standards should play in a professional capacity being served? Like politicians and other professionals, psychology professionals are faced with a challenge to provide competent-ethical services. A point of view about standards is that, “ethical codes provide normative ethical expectations that apply to all members of a profession” (Ford, 2006, p. 1). Further understanding of what an ethical standard does is expressed in greater description indicating at least 4 reasons for developing ethical standards: [1.] To clarify their sense of professional identity by distinguishing themselves from those practicing other professions and occupations. [2.] An ethical code is a way of communicating to students and practitioners of the profession the basic principles, ideals, and interests of the profession. [3.] To address questions and problems relating to ethical matters. [4.] Establishes standards of professional conduct that provide specific behavioral guidelines that provide specific behavioral guidelines and serve to sensitize all members of the profession to ethical issues involved in the practice of the profession (Ford, 2006, p. 4)

A point taken from these reasons is that the objectives fulfilled in a code of ethics are, “to educate professionals about sound ethical conduct … provides a mechanism for professional accountability … serve as a catalyst for improving practice (Corey, Corey, & Callanan, 2009, p. 8). In addition to the internal component of the code of ethics that relates to the professional practicing, the overarching theme for the code of ethics serves the function “to safeguard the welfare of the client by providing what is in their best interest (p. 8). Therefore, standards provide an information base that educates a logical process in decision making. Ethical standards provide an objective standard for evaluation of specific areas of potential conflict.

The role that ethical standards ethical codes play in decision making is to enable a bi-directional process of induction and deduction. A code is not designed to discourage intuitive ethical judgments but to enable a process where thinking and reasoning can be applied and critical-evaluative ethical judgments can be made with a dependable basis (Welfel, 2006, pp. 20-21).

As a result the process that the code puts in place is an analytical reasoning process in which decisions must be formulated in a particular construct to enable a response. What can happen is that, “it will enable professionals to differentiate contexts involving multiple, or competing, ethical considerations from those that are less complex…[and] provide a template of steps professionals can take to resolve complex ethical issues in a rational manner” (pp. 82-83).

In the case of the council woman’s ethical dilemma, “the board agreed to dismiss the most damaging allegation, reporting there’s no proof she used her position to unfairly advance the interests of WellMed. Ramos said she’s pleased with the outcome, but the issue needs to be addressed” (Kens 5 San Antonio) providing a reasonable way that a decision could be made between competing interests.

Consequently, development of professional codes of ethics provides a substantive basis for decision making which provides guidance in what is expected of professionals and what is acceptable responses to problems which arise.

References

Corey, G., Corey, M. S., & Callanan, P. (2009). Isssues and Ethics in the Helping Profession (7th ed.). Belmont, CA, USA: Brooks/Cole. Ford, G. (2006). Ethical reasoning for mental health professionals. Thousand Oaks, California, USA: Sage Publications.

Kens 5 San Antonio. (n.d.). Retrieved April 7, 2011, from Kens 5.com: http://www.kens5.com/news/Councilwoman-speaks-out-about-lessons-learned-from-ethics-violation-119289394.html Welfel, E. R. (2006).

Ethics in counseling & psychotherapy (3rd ed.). Belmont, California, USA: Thomas Higher Education.

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March 31, 2011 · 4:22 pm

Spirituality Under Review: What is Influencing Contemporary Perceptions about Spirituality?


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Hegel's tombstone in Berlin

Hegel Antithesis into Synthesis

In Christianity Today (2005) in an article Eugene Peterson was interviewed about spiritual meaning and the question was asked of him, “What is the most misunderstood aspect of spirituality” (Galli, p. 43). As I was reading , what stood out is one of the core issues in spiritual thought today. The profound misunderstanding about what it means in 2011 to be spiritual person. A closely related question that is important is why do people believe the way they do about spirituality?

My research takes me to one source of understanding contained in the research by Warren S. Goldstein (2009),  who cites a “A landmark article written by R. Stephen Warner in 1993 in The American Journal of Sociology, [who] argued that a new paradigm was emerging in the sociology of religion. His article marked a paradigm shift in sociology of religion between the old and the new, between those who advocate the theory of secularization and those who reject it” (p. 157) These findings draw attention to conflicting ideologies which are important to the field of psychology, sociology, and theology by discussing how, “A dialectical understanding helps make sense of how secularization and sacralization can occur at the same time” (p.157).  Whether or not there is agreement with the approach, what is important is the conclusions that are discovered.

What are the major themes that are included in the argument for a working theory of spirituality in modern culture?

Today, I was thinking about problem solving approaches and the thought came to me that to understand what is occurring a problem must be exegeted. One apparent truth is that there are profound areas of disagreement that are rooted in ways of reason that are not new, but are influencing how spirituality is defined. What is evident from analysis is that there are at least four philosophical influences—approaches to thinking that are impacting how spirituality is being externalized into identifiable constructs in American culture.

Dialectical Processing of Spiritual Ideals: In the field of psychology and sociology this is a common approach used to understand an issue and synthesizing a point of view. The term, dialectic, was first used by Georg Wilhelm Friedrich Hegel to describe the development of changing historical periods and social revolutions. … A dialectic process involves three stages: thesis, antithesis, and synthesis. In the first stage, a particular idea or set of ideas (thesis) exists that is commonly accepted by most people. In the second stage, a new idea or set of ideas that is contrary to the first (an antithesis) is introduced. The introduction of the antithesis causes conflict as the thesis and antithesis are debated. In the final stage, the thesis and antithesis are synthesized to produce a new idea or set of ideas (the synthesis) that then becomes the commonly accepted thesis (Dialectic, 2001).  This process of reasoning describes understanding in a progression of thought—where new, better supported, contextually relative ideals replace older which demonstrate a progression of thought.

This is demonstrated a shift in thinking in religious-spiritual thought which takes the original hypothesis using collective reasoning from different understandings—beliefs about spirituality utilizing empiricism—science, and induction from  culture synthesizing a point of view as the new norm.

Cultural relativism: which is based upon the assumptions that people acquire most of their personal values from their culture and that values from their culture and normative behavioral expectations vary from one culture to the next” (Ford, 2006, p. p. 70).  Cultural relativism indicates a shift in where definition of concepts, principles of reasoning, and a source of authority for determining what constitutes normal within a culture, group, or individuals.

This can be observed in how particular groups take an understanding of spirituality and attempt to superimpose it upon the masses using culture relativity as a basis for authority.

Logical Positivism: a method of reasoning –its distinctive feature an attempt to develop and systematize empiricism with the aid of the conceptual equipment furnished by modern research methodology.

With emphasis upon the verifiability principle i.e., any procedure carried out to determine whether a statement is true or false or verified by the method of scientific research used.  The meaning of what is trying to be proved is contained in the method of its verification, that is in whatever observations or experiences show, whether or not it is true. If the method used ads up and the logical processes used are consistent with all observations, they are admitted as meaningful: verifiable by method of research.

Logical positivism is an approach–explaining the meanings of terms, but telling us nothing about how things are in the world. Therefore, what is unverifiable using the empiricism methodology employed is deemed unverifiable by any observation and is ipso facto devoid of meaning.

This verifiability principle is the basis of logical positivism’s attack on theology and metaphysics; its characteristic propositions (about the creation of the world, the nature of reality as a whole, etc.) being thus unverifiable, are neither true nor false, but simply meaningless.

Therefore, all arguments either for or against them are equally pointless. At best, the (pseudo-) propositions of metaphysics, like those of ethics or aesthetics, can be allowed to function as expressions of emotional attitudes, as slogans or exclamations rather than statements of fact (Logical, 2002).  This is demonstrated in a movement away from defining terminology and meaning within spirituality with the use of theology, philosophy, or finding meaning in exegesis which makes a systemized empirical method the locus of verifiability as opposed to biblical texts, linguistics, philosophy, or historical data.

Therefore, what is spiritual is verifiable in experience as the methodology, not in an absolute truth of Biblical truth, philosophy, or historical, exegetical study—which is devoid of meaning.

Post Modernism: refers to the crisis of authority of modern culture from the 1960s. Post-modernism, as a way of thinking, points to the culture of a media-saturated consumer society where media images have become more real than lived reality.

In philosophy and social science, post-modernism is associated with the collapse of grand narratives of historical progress, scientific rationality universal ethics and individual identity.

Post-modern social science presents multiple ethical viewpoints, and humans with multiple, shifting identities. Post-modernism may be a shallow consumer culture or the possibility of new identities and new politics  (post-modernism, 2002).

A conclusion about the greatest misunderstand is that spirituality is under construction, modification and syntheses, but more needs to be written in another post.  The real question is, in the understanding that you have of spirituality what is affecting what is believed to be true?

References

Dialectic. (2001). In World of Sociology, Gale. Retrieved March 30, 2011, from Credo Reference: Retrieved from http://www.credoreference.com.library.capella.edu/entry/worldsocs/dialectic

Ford, G. (2006). Ethical reasoning for mental health professionals. Thousand Oaks, California, USA: Sage Publications.

Galli, M. (2005, March). Spirituality for All the Wrong Reasons. Christianity Today , 49 (3), pp. 42-48. Retrieved from EBSCOhost.

Goldstein, W. S. (2009). Secularization Patterns in the Old Paradigm. [electronic version]. Sociology of Religion , 70 (2), 157-178. Retrieved from EBSCOhost March 25, 2011.

Logical, p. (2002). In A Dictionary of Philosophy, Mcmillan. Retrieved 30 2011, March, from Credo reference: http://www.credoreference.com.library.capella.edu/entry/macdphil/logical_positivism

post-modernism. (2002). In International Encyclopedia of Environmental Politics. Retrieved March 30, 2011, from Credo Reference: Retrieved from http://www.credoreference.com.library.capella.edu/entry/routenvpol/post_modernism

Key Words:Idealism, Utilitarianism, Relativism, Logical-Positivism, Post-modernism, Multiculturalism, Pessimism, Skepticism.
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March 24, 2011 · 5:02 pm

Ethics and Recruiting Business: The Problem of Using Invalid Research


United States Supreme Court building in Washin...

The Supreme Court

A n I/O psychologist working as a personnel consultant for a local industry has success in  success in recruiting new business for a consulting practice presents the work being done a presents the report of positive changes in employee retention for companies using the approaches that are being used by the consultant to achieve ROI and understands that business people are with numbers and promotes the approach without scientifically validated research, what ethical problems may potentially create an ethical dilemma?

Problem Identification

Advertising Service within the Boundaries of Competence.

The idea of a psychology professional promoting, advertising, making claims of outcome based upon a particular modality—treatment has the flavor of a multi-level marketing strategy. It raises the question about what is appropriate in making a presentation to a prospective organization seeking services from an I/O psychologist.

What are the issue at stake when promoting services that are within the bounds of competency and professional ethic? The specific area that the example calls to attention is how an organizational consulting psychology practitioner represents professional services offered.  One specific issue which is an underlying consideration is, Principle C: Integrity (Ethical Principles of Psychologists and Code of Conduct 2010) which addresses a Kantian maxim (Ford p.63) which could be express as a self evident truth in the practice of personnel psychology. Therefore, it should be rationally understood that honesty, integrity, and using deceptive practices to enhance business are clearly a breach of ethical practice, but has occurred in the case example.

The question of how to address the issue is the question that is the object of interest in a resolution of the matter of what has happened.  One answer to address how to respond to the dilemma is inherent within the problem solving approach and code of ethic for psychologist.  Maybe, a more important issue is how to prevent unethical breaches might be better addressed by appealing by giving consideration to, 2.01 Boundaries of Competence (Ethical Principles of Psychologists and Code of Conduct 2010) in how practitioners are provided professional training.

Problem Focus

Competence in Connecting Research to Scientifically Validated Outcomes.

The code is specific in directing attention to the fact that, “Psychologists provide services, teach, and conduct research with populations and in areas only within the boundaries of their competence, based on their education, training, supervised experience, consultation, study, or professional experience” (Ethical Principles of Psychologists and Code of Conduct 2010).  If a reverse outline were constructed of the case example, what would be demonstrated is the use of invalid research statistics used to enhance the ability of the instruments used by the practitioner to achieve results in “employee retention” (Ford p. 193) has no empirical basis.

The fact that this information is used in a spurious manner is an indication of either intentional dishonest, or simply not understanding the ethical implications of how research data is to used in an ethical manner.  A rationale for understanding what should be done is expressed in Evidence Based on Test Content, “ Important evidence can be obtained from an analysis between a test’s content and the construct it is intended to measure” (2008, p. 11). As well as using evidence based testing approaches, a level of competency should be evident in post graduate certification to administer and interpret test results.

Process Rationale

Focusing on Competencies Rather than Idealology.

Therefore, to address the particular dilemma indicates that psychologist that work as consultant necessitates developing the ability necessary for problem solving by:

focusing on competencies or “end states,” rather than specific course work requirements to be included in an academic curriculum, the developers of the Principles have acknowledged the reality that competence in any given area may be achieved through a variety of avenues, such as course work, supervised practice, apprenticeships, or seminars and workshops, to name but a few (Fuqua).

Consequently, identifying the ethical problems and developing outcomes that will bring the necessary competency will require the practicing psychology consultant to submit to a competency development process that builds upon existing expertise through restricting activity to areas of competency and developing areas that require expertise prior to representing service outcomes.

References

Ethical Principles of Psychologists and Code of Conduct 2010. (n.d.). Retrieved August 29, 2010, from Amercan Psychological Association: http://www.apa.org/ethics/code/index.aspx

Ford, G. (2006). Ethical reasoning for mental health professionals. Thousand Oaks, California, USA: Sage Publications.

Fuqua, D. &. Academic perspectives on the principles for training in consulting psychology. . Consulting Psychology Journal: Practice and Research , 54 (4), 223-232. doi:10.1037/1061-4087.54.4.223.

Standards for educational and psychological testing. (2008). Washington, D.C., USA: American Educational Research Association.

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March 19, 2011 · 10:22 pm

Ethics, Consulting, Fees and Billing: The Problem of Unexpected Expenses


An I/O consultant providing consultation services looks at consulting proposal and gives an estimate of services to be provided based upon a careful analysis of time and resources required to complete the company’s employment recruiting program.  However, after the initial interview with the HR staff, it is discovered that the process will be much more labor intensive than had been projected.  Feeling that it would be unethical to submit a bill for an amount to cover additional cost, the decision is made to absorb the cost. (Ford, 2006, p. 199)

Analyzing key ethical principles of the case that raises important questions about financial benefit that might impinge upon decision making and poses the question about what constitutes ethical behavior within a consulting role in this situation. This example presents a common problem that consultants might be faced with and presents a challenge to identify what issues are of concern and understand what the correct course of response may be when unexpected issues have an impact upon fees increasing.  How can the problem should be handled ethically?

The problem

The problem that is presented is whether it is ethical to change payment or billing amounts after discovering that a situation in a consult is more complicated after the fact. Narrowing the problem to an identifiable question redirects attention to asking what the code of ethics says about payment for services: 6.04 Fees and Financial Arrangements which states, “(a) As early as is feasible in a professional or scientific relationship, psychologists and recipients of psychological services reach an agreement specifying compensation and billing arrangements” (Ethical Principles of Psychologists and Code of Conduct 2010).  One fundamental problem that is not answered in the study is whether or not informed consent is a part of the financial agreement for services. In 10.01 Informed Consent to Therapy, the stipulation is made that:

(a) psychologists inform clients/patients as early as is feasible in the therapeutic relationship about the nature and anticipated course of therapy, fees, involvement of third parties, and limits of confidentiality and provide sufficient opportunity for the client/patient to ask questions and receive answers (Ethical Principles of Psychologists and Code of Conduct 2010).

As a result to make a decision, hypothetically there needs to be a Q&A with the consultant to determine if informed consent has been used and has the terms and course of the services for therapeutic services been accurately developed, presented, and an opportunity to a proposed plan of treatment to be executed.  A further problem that seems to be present is that only an estimation of anticipated cost has been given which may point to a competency issue in analysis of proposed services.

A Process

A recommendation that might prevent this situation is to make an attempt to be as thorough as possible in the preparation of informed consent documents that represent as accurately as possible the scope and terms of services rendered.  Another approach is to use an open clause in the process that stipulates what is understood to be a reasonable course of action and a disclaimer which allows the informed consent to have an addendum to services based upon research findings.  In the event that services are beyond reasonable limits for a client, then the practitioner has to make a value decision in how to proceed with consulting responsibilities.  In a question of feasibility of service, one question is centered in the general Principle B: Fidelity and Responsibility and Principle C: Integrity that may demonstrate a potential conflict in the Principle A: Beneficence and Nonmaleficence (Ethical Principles of Psychologists and Code of Conduct 2010). Consequently, a decision must be evaluated in respect to the matter of whether the services offered can be provided at an optimum level that guards the principle of doing no harm, while providing services for the agreed terms.

References

Ethical Principles of Psychologists and Code of Conduct 2010. (n.d.). Retrieved August 29, 2010, from Amercan Psychological Association: http://www.apa.org/ethics/code/index.aspx

Ford, G. (2006). Ethical reasoning for mental health professionals. Thousand Oaks, California, USA: Sage Publications.

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March 18, 2011 · 7:15 pm

The Top 10 Things You Need to Know About Ethical Universalism: An Analysis of How What is Right and Wrong Transcends Most Cultures, Societies, and Religions | Socyberty


Southeastern Louisiana University

Image by jimmywayne via Flickr

An interesting article I am sharing about ethical universalism.  Credit is given to the author and rights belong to http://www.triond.com/users/David+C.+Wyld+Southeastern+Louisiana+University for content and research contained.

The Top 10 Things You Need to Know About Ethical Universalism: An Analysis of How What is Right and Wrong Transcends Most Cultures, Societies, and Religions | Socyberty.

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March 17, 2011 · 4:41 pm

Ethics, Theory Construction, and Compliance


Cover of "The APA Dictionary of Psycholog...

Cover of The APA Dictionary of Psychology

Ethics and Compliance

The APA Dictionary of Psychology (2007) defines the IRB as the, “abbreviation for INSTITUTIONAL REVIEW BOARD” (VandenBos) which quite honestly was not a term in my vocabulary before I began the PhD program. As it relates to the content area of  research in multicultural ethics, Ford (2006) establishes a connection between Ethics, Values, and Theory Construction, by stating, “Behavioral research is generally conducted to test specific hypothesis arising from psychological theories” which posits a corollary construct between what has been written in theory to what is done in practice for researchers. Therefore, and assumption is made that compliance lies somewhere between the theoretical didache of research and the utility found in the real life experience of practice.

One of the challenges that can be identified in the work of researchers is balance.  In a psychological research program the task is is to find common ground for the work of research within the ethical constructs of acceptable ethical principles is found in ethical codes, philosophical assumptions, and application of acceptable norms. Therefore, there are principles to guide the work of ethical research. The principles found in the code of ethics reflect generally accepted and identifiable area where violations can be possible.  Within the principles there are philosophical assumption that are expressed in way principle address concerns.  The intent is to speak to the needs of people who are made of diverse populations and cultural representations  Principles inform problem solving approaches with information to clarify reason and develop approaches to clarify what “should”or “ought” to be done in resolving a conflict.  The defining task is to identify the challenge and provide an assumptive reasoning that describes a process that is indicated; given that all things are equal in a perfect world.  The process describes the fundamental thinking process that guide understanding involved which calls attention to an underlying area of competence for psychological research, expressed in a design resolve a conflict.  Therefore, what is contained in a formula for response declares the basic principles that are a concerned couple with assumptions about how value is expressed in rank of importance i.e., the code of ethics, meaning, and intent of the ethical code.  In addition, the theoretical connection of what research means to the study of psychology is also firmly established in being able to understand, articulate, and connect the philosophical assumptions that inform ethical decisions in a reflective process that connects the philosophy to the lived experience of the researcher in psychology.  Ford (2006) describes the impact of the process upon the outcome of research by saying, “Researcher’s personal values might affect not only what issues they study, but also how they evaluate the evidence (i.e., data) they obtain” (p. 222)  As a result, the challenge can be understood in a development of a response that is informed not only by principles of facts, but also by the dynamic relationship of a developing interaction of the person and values of the researcher upon the object and persons involved in research. Ultimately, the buck must stop somewhere in decision making and that is where the determination is made to determine what is acceptable.  In Ford (2006), suitable standards are decided by, the IRB [who] is the official entity that reviews research proposals involving human participants to determine whether the studies are ethically acceptable” (223).  Therefore, the challenge that is present for researchers is to maintain diligence in understanding, evaluation, and application of acceptable, normative approaches to guarantee that participants are not endangered or harmed in the implementation of research in the practice of psychological inquiry.

The challenge of psychologists in maintaining fidelity to the principle of Principle A: Beneficence and Nonmaleficence (Ethical Principles of Psychologists and Code of Conduct 2010) is how to respond with a meaningful thoughtful method of evaluating a broad range of possible ethical area of concern.  The principle places emphasis upon a need to utilize a thought process that utilizes a provisional review process that focuses upon principle, process, and potential.  An important component to the research done by psychologist is to engage in research that is based in a scientific validation process  which establishes empirical credibility to research.  In addition having a theoretical approach to validate ethical balance, provides a foundation that enhances evidence based approach to the methodology in the work of research. This can is realized within populations, groups, or individual to whom measuring risk is a very subjective process. Therefore, because there are times when ethical responses are difficult to measure, “researchers (and IRB’s) have an ethical obligation to calibrate the standards that will qualify a ‘minimal risk’” (225) which places a process in hand that goes beyond principle, philosophy and personal values, to a consensus of ideas and opinion which adds validity to apply what is known, understood and believed into a cogent and reasonable argument that is well supported.

What is observable and knowable about Ethics, theory construction, and compliance is that the code of ethics does in deed provide principle that can address a significant number of ethical concern, philosophical systems of thought can provide a rationale for decision making, but compliance is not always a clearly defined issue when dealing with areas that the code and philosophies do not adequately address to protect participants from harm.  So the value that is offered by the IRB is that it adds another voice that is constructed of expertise in the field of research that can ask the questions that can provide substantive consideration to what is in the best interest of research among psychology professionals

References

Ethical Principles of Psychologists and Code of Conduct 2010. (n.d.). Retrieved August 29, 2010, from Amercan Psychological Association: http://www.apa.org/ethics/code/index.aspx

Ford, G. (2006). Ethical reasoning for mental health professionals. Thousand Oaks, California, USA: Sage Publications.

VandenBos, G. R. (Ed.). (2007). APA dictionary of psychology. Washington, DC: American Psychological Association.

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· 1:30 pm

The Ethics of Psychology and Christainity in Review of a Theoretical Orientation


The Southern Baptist Theological Seminary

S.B.T.S. Louisville KY.

The Influence of Theoretical Orientation, Vision, and Values

Does the way that a theoretical orientation, conceptual vision, and underlying values are possessed have a potential to become an ethical dilemma for a practitioner? The simplest approach to an  answer is to consider how core values have impact decision making processes. Every practitioner is an individual holding  a set of value contained in an orientation that is a part of how decisions are made personally and professionally that express individual person-hood. An example of how personal values have an influence can be illustrated in the evangelical Christian value system which is a minority view among psychologists. For those who hold this point of view, it is reasonable to believe that beliefs held will encounter resistance from some traditional perspectives in the field of psychology.  This potential conflict is noted by Meyer (1988) who describes how psychology programs respond to Christian applicants:

Studies have shown that the religious population, particularly in the traditional institutional sense, is underrepresented in the profession of psychology (Malony, 1972; Ragan, Malony, & Beit-Hallahmi, 1976; Shafranske & Gorsuch, 1984). Gartner (1986) found evidence of an “antireligious prejudice” in admissions to doctoral programs in clinical psychology after sending mock applications to graduate programs (p. 486). What is apparent is that there may be a correlation between religious orientation and acceptance into graduate psychology programs.

If it is true that a bias exists against those who hold certain religious perspectives, a potential conflict may be present in the way candidates in the process of applying for graduate programs face disqualification which may indicate a larger issue of  general attitudes about religious issue in counseling setting.  What is apparent is that there is a noticeable gap in how religious orientation is viewed from traditionally held psychological perspective that may be affecting how the delivery of competent training is cited in this research. An a area of concern that is raised in how will those trained in an atmosphere of bias be adequately be considered competent to provide services to those who make up a a religious culture of clients when appropriate education, training, and ethical development is not represented.

There may be a mythology held by some in psychological education which minimizes religion as a non issue while maximizing scientific approaches as maximum intellectual truth.  The result informs an attitude that posits beliefs and values thought to be scientific as accepted principles for determining how religious people will be treated in matters related to faith.  As a result, the anti-religious sentiment represented establishes an ethical norm systematically imposed upon professional practice through training—educating of graduate students.

One way the disparity can be approached is by providing a reasonable approach to addressing religious issues. Then, determining what ethical issues and which principles may be relative to understanding the disparity. Identifying the philosophical assumptions is the foundation of understanding  for where the source of conflict is created.  Four key assumptions relating to ethical research are, ontological, epistemological, axiological, and methodological (2010, p. 4)

Both perspective have one fixed reality—ontological, possess an assumption about how truth is sourced—epistemology, emphasis upon certain values—axiology, and a rationale for how decisions are made—methodology. While both would claim to use a scientific approach that is based upon a particular empiricism, the source of conflict is a fundamentally different epistemology. When the question of where truth comes is asked for a Christian the answer is from God, or specifically what is known in a scientific study of theology about God.  For the secular theorist a philosophy of how truth is determined is either Kant’s formalistic rationalism, a ulitilitarian best case scenario, situational relativity, or contextual ethics.   One holds a theo-centric epistemology while the other holds an anthropocentric-person, experience centered as a  locus of truth.  Therefore, what is reasonably assumed to be true and translated as a value is what each acts from.  In the same way that cultures differ in beliefs, mores’, and values, cultures, peoples, and races must be understood in context with ethically appropriate behaviors. The disparity that is seen in underrepresentation and bias among graduate schools indicate a potential ethical complexity and a potential for conflict in inadequate understanding, training, and representations to enable higher levels of competence.

Providing a rationale with support for the ethical conflict can be found within ethical codes prescribed by professional organizations.   Using a problem solving approach to resolve the potential conflict leads to B.1. Respecting Client Rights B.1.a. Multicultural/Diversity Considerations (2005, p. 7) and  2.01 Boundaries of Competence:

Psychologists provide services… within the boundaries of their competence, based on their education, training, supervised experience, consultation, study, or professional experience … [with] understanding of factors associated with age, gender, gender identity, race, ethnicity, culture, national origin, religion, sexual orientation, disability, language, or socioeconomic status is essential for effective implementation of their services or research (Ethical Principles of Psychologists and Code of Conduct 2010).

Based upon the principles expressed, the central question raised related to competency.  Is a therapist who was trained in an educational environment that is under-represented, described with a  bias against the culture of conservative religion, reasonably assumed to be competent and comply with the ethical code’s principle of competence?  If the answer is presumed to be negative, what is apparent is that there is an ethical dilemma and the counselor will be challenged to find ways to ethically,  professionally, and competently address a significantly represented cultural group who are underrepresented in multicultural training.

References

Ethical Principles of Psychologists and Code of Conduct 2010. (n.d.). Retrieved August 29, 2010, from Amercan Psychological Association: http://www.apa.org/ethics/code/index.aspx

Ford, G. (2006). Ethical reasoning for mental health professionals. Thousand Oaks, California, USA: Sage Publications.

Meyer, M. (1988). Ethical principles of psychologists and religious diversity. Professional Psychology: Research and Practice , 19 (5), 486-488. doi:10.1037/0735-7028.19.5.486.

PhD Weekend experience SOSBS T2. (2010). Minneapolis, MN, USA: Capella University.

The ACA Code of Ethics. (2005). Retrieved October 1, 2009, from http://www.counseling.org: http://www.counseling.org

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