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Ethics > UE 2 > Flashcards

UE 2 Flashcards

1
Q

refers to the expression of one’s responsibility to take care of, nurture and cultivate what has been entrusted to him.

A

STEWARDSHIP

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2
Q

In health care practice, it refers to the execution of responsibility of the health care practitioners to look after, provide necessary health care services, and promote the health and life of those entrusted to their care.

A

STEWARDSHIP

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3
Q

Roles of Nurses as Stewards

A

 Practice of bearing witness or being present to clients.
 Preserve and promote what is intrinsically valuable within their environments
 Recognize openness to clients by respecting their capacity to be authentic.
 Assist clients to express their feelings.
 Encourage clients to gain insight into their needs and their potential satisfaction.
 Participate in setting visions for health-care organizations that promote the greater
good.

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4
Q

 These principles dictates that the well-being of the whole person must be
considered in deciding about any therapeutic intervention or use of technology.
 A part exists for the good of the whole and may be sacrificed when necessary to
serve a proportionate good for the whole.

A

Principle of Totality

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5
Q

refers to everyone’s duty to “preserve a view of the whole human person in which the values of the intellect, will, conscience and fraternity are preeminent”

A

INTEGRITY

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6
Q

Integrity Types

A

 Anatomical integrity
 Functional integrity

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7
Q

refers to the duty to preserve intact the physical component of the integrated bodily and spiritual nature of human life, whereby every part of the human body “exists for the sake of the whole as the imperfect for the sake of the
perfect”.

A

TOTALITY

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8
Q

 Refers to the material or physical integrity of the human body.

A

Anatomical Integrity

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9
Q

 Refers to the systematic efficiency of the human body.

A

Functional Integrity

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10
Q

Transplanting organs from one living person to another is ethically acceptable provided that the following criteria are met:

A
  1. There is a serious need on the part of the recipient that cannot be fulfilled in any other way.
  2. The functional integrity of the donor as a human person will not be impaired, even though anatomical integrity may suffer.
  3. The risk taken by the donor as an act of charity is proportionate to the good resulting for the recipient.
  4. The donor’s and the recipient’s consents are free and informed.
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11
Q

‘usual’ or ‘customary’ for physicians to use them for certain diseases, such as pneumonia, or certain problems, such as malnutrition.

A

Ordinary Means

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12
Q

‘unusual’ or ‘uncustomary’ for physicians to use them for certain diseases or problems.

A

Extraordinary Means

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13
Q

 Based on an understanding of sexuality as one of the basic traits of a person and must be developed in ways consistent with enhancing human dignity.
 Takes note of a humanized sexuality, one that represents the fulfillment of physical and sensual need but also evidenced with love and sacramental mystery

A

Principle of Personalized Sexuality

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14
Q

The gift of human sexuality must be used in marriage in keeping with its intrinsic, indivisible, specifically human teleology. It should be loving, bodily, pleasurable expression of the complimentary, permanent self-giving of a man and woman to each other, which is open to fruition in perpetuation and expansion of this personal communion through the family they beget and educate.

A

Principle of Personalized Sexuality

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15
Q

Refers to anatomic sex, male or female

A

Sex

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16
Q

Refers to anatomic structures, called sex organs or sexual organs, that play a role in reproduction or sexual pleasure.

A

Sexual

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17
Q

Refers to physical activities involving our sex organs for purposes of reproduction, or pleasure

A

Having sex

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18
Q

Refers to social or cultural categories.

A

Gender

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19
Q

Refers to the ways in which we experience and express ourselves as sexual beings.

A

Human Sexuality

20
Q

Make-up of an Individual’s Unique Sexual Being

A

 Physical
 Psychological
 Social
 Cultural
 Spiritual

21
Q

Five Features of Sexuality

A

 Sensuality
 Intimacy
 Sexual Identity
 Reproduction
 Sexualization

22
Q

awareness and acceptance of our own body

 knowledge of anatomy & physiology
 understanding sexual response
 body image
 satisfaction of skin hunger
 attraction template
 fantasy

A

SENSUALITY

23
Q

experiencing emotional closeness to another

 Caring
 Sharing
 Risk taking
 Vulnerability
 Self- disclosure

A

INTIMACY

24
Q

process of discovering who we are in terms of sexuality

 Gender roles
 Orientation
 Self esteem & confidence level
 Relationships with family & friends
 Roles as child & adult
 Perception of self as male/female

A

SEXUAL IDENTITY

25
Q

values, attitudes & behaviors relating to reproduction

 Contraception & fertility issues
 Lifestyles
 STIs (including AIDS)
 Anatomy & physiology
 Morality issues

A

REPRODUCTION

26
Q

use of sexuality to influence, control or manipulate

 Style of dress
 Appearance & body language
 Advertising
 Movies, talk shows & media
 Harassment & sexual assault
 Paraphilias (voyeurism, exhibitionism…)

A

SEXUALISM

27
Q

the qualities in life which are deemed important or unimportant, right or wrong, desirable or undesirable

A

VALUES

28
Q

relate to our conduct with and treatment of other people, more than just right or wrong, looks at the whole picture

A

MORAL VALUES

29
Q

relate to the rightness and wrongness of sexual conduct and when and how sexuality should be expressed

A

SEXUAL MORAL VALUES

30
Q

we acquire our sexual values from our social environment

A

SOURCES OF SEXUAL VALUES

31
Q

Value System for Making Sexual Decisions

A

 Legalism
 Situational ethics
 Ethical relativism
 Hedonism
 Asceticism
 Utilitarianism
 Rationalism

32
Q

 The legalistic approach formulates ethical behavior on
the basis of a code of moral laws derived from an external source, such as a religion.
 The Hebrew and Christian Bibles contain many examples
of the moral code of the Jewish and Christian religions.

A

Legalism

Book of Leviticus (20:10-17)

33
Q

argued that ethical decision making should be guided by love for others rather than by rigid moral rules, and that sexual decision making should be based on the context of the situation that the person faces.

A

Joseph Fletcher

34
Q

 Episcopal theologian Joseph Fletcher (1966) argued that ethical decision making should be guided by love for others rather than by rigid moral rules, and that sexual decision making should be based on the context of the situation that the person faces.
 “The situationist is prepared in any concrete case to suspend, ignore, or violate any principle if by doing so he can effect better than by following it” (1966, p. 34).

A

Situational Ethics

35
Q

Situation ethics has one Primary principle
for Unconditional love; not love As an emotion but the love That put what is best for The other person first.

A

Agape

36
Q

What does situation ethics rejects

A

Free love (like natural law and Kantian ethics. Rejecting onenight stands, orgies etc.)

37
Q

 Assumes that diverse values are basic to human
existence.
 Ethical relativists reject the idea that there is a single
correct moral view about subjects as diverse as wearing
revealing clothing, masturbation, premarital sex, oral sex,
anal sex, contraception, and abortion.

A

Ethical Relativism

38
Q

 One form of ethical relativism.
 From this perspective, what is right or wrong must be
understood in terms of the cultural beliefs that affect
sexual decision making.

A

Cultural relativism

39
Q

 Guided by the pursuit of pleasure, not by whether a particular behavior is morally or situationally justified.
 “If it feels good, do it” expresses the hedonistic ethic.

A

Hedonism

40
Q

Religious celibates, such as Roman Catholic priests and Buddhist monks, choose asceticism (self-denial of material and sexual desires) in order to devote themselves to spiritual pursuits.

A

Asceticism

41
Q

proposed an ethical system based on utilitarianism —the view that moral conduct is based on that which will bring about “the greatest good for the greatest number” ( Mill, 1863 ).

A

John Stuart Mill

Utilitarianism

42
Q

Utilitarian reasons for having sex:

A

1) The value of pleasure.
2) The contribution which shared pleasure makes to the value of a relationship.
3) That consensual sex creates much good, and, if harm to another person is avoided, provides the greatest happiness for the greatest number

43
Q

Utilitarian view to sex is called

More than a contractarian approach which emphasises the
importance of mutual voluntary informed consent

A

Libertarian

44
Q

as long as there is mutual consent for pleasure sex is not wrong if both partners are willing. He also asked whether such a relationship harmed society/caused unhappiness, either physical or moral (Undermining marriage, fidelity etc)

A

Bentham

45
Q

–(an act or consequence is morally permissible if no harm is done) is important to utilitarianism especially in extra-marital affairs – short-term pleasure will produce long term pain. Etc.

A

Harm principle

46
Q

is the use of reason to determine a course of action.
 The rationalist believes that decisions should be based
on intellect and reason rather than emotions or faith.

A

Rationalism

Ethics (1 decks)

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