Competence also matters a great deal-not only for doctors, nurses, and other caregiving professionals, but also for volunteer family caregivers who must learn how to care well in matters small and large. Of course, the best caregivers, both professionals and volunteers, do not "practice care" by engaging in the kind of searching ethical analysis that follows.
Yet we must also wonder whether repeated interventions to rescue the patient, yielding him years or decades of incontinence, minimal consciousness, and constant neediness, is really a human benefit and therefore a human obligation.
Living wills, although much talked about and recommended by many people, are not a panacea. And perhaps he concludes that he has no moral obligation to accept medical care that seems likely to rob him of this more fitting death and condemn him instead to what he sees as a dehumanizing death by way of dementia.
Their well-being in the present is of course related to the ideals and wishes of their earlier life, but those past wishes and ideals do not alone determine what we owe them today.
Without the support of community institutions and social programs, even the most devoted family caregivers often face burdens too great to be shouldered alone; they want to stand with their dependent loved ones, but they often cannot stand by themselves. For if we make human worth depend entirely on those roles or capacities or accomplishments that some people find worthy, or on the changing feelings and perceptions of the moment, we risk ignoring or denying a more basic human worthiness to which we are committed.
It is also informed by much previously published literature on this topic see Thematic Bibliography, in the Appendix. These include protected debility and dependence by an ever-larger group of people; an economic challenge for welfare and health programs; and a looming shortage of long-term care for the incapacitated.
More generally, our identity and values always take shape within a network of human relations. Neither is hospitalization or the intensive care unit.
Yet the following cases, presented in ways to permit exploration of moral problems that caregivers and patients may experience, risk losing the fine texture of the persons and lives they so minimally describe. In stage 3, the woman is still able to understand the need for treatment once it is explained to her, but she probably needs assistance getting to the doctor, following through on her medications, and navigating among different health care providers.
Congress should revisit the Patient Self-Determination Act of and consider amendments and revisions that recognize the authority of informal surrogates to decide on behalf of incapacitated patients and that promote the "best care possible for the present patient" as the basic standard for clinical decision-making.
It acknowledges the potential danger of neglecting the young in caring for elderly persons entering upon a long "second childhood. The dilemma comes when we must decide whether to extend a burden-filled life in cases in which the life-extending treatment itself is not a burden or not a very great burden.
But denial is not an option, and much more than money is at stake. Unfortunately, many people still struggle economically, physically, and personally in old age, and many people still have their lives tragically cut short.
There is no doubt that caring for a person with dementia imposes real burdens on the caregiving family-on the old, the middle-aged, and the young alike.
A looming crisis of long-term care for the incapacitated has received less attention, partly because we prefer to avert our gaze, largely because we lack an adequate human and ethical understanding of this issue.
A mature and caring nation, concerned about staying human in a technological age, will not shy away from its responsibilities. One way invites assessments of comparative worth. Feb 04, · In Ethics in an Aging Society Harry R.
Moody examines both the clinical and the policy issues that center around aging. Moody pays special attention to the ethical problems associated with two particularly timely concerns—Alzheimer's disease and the increasingly controversial issue of "rational suicide" for reasons of degisiktatlar.comed on: May 09, The document, “Taking Care: Ethical Caregiving in Our Aging Society,” was handed to President George Bush on Sept.
We are on the threshold, the report warned, of a “mass geriatric. Shade of Gray Review of Aging, Biotechnology, and the Future, Edited by Catherine Y.
Read, Robert C. Green, and Michael A.
Smyer; Challenges of an Aging Society: Ethical Dilemmas, Political Issues, Edited by Rachel A. Pruchno and Michael A. Smyer.
Sep 24, · As the largest multidisciplinary association of professionals in the field of aging, ASA offers educational resources across a wide cross-section of issues impacting older adults.
For your convenience, we have organized our educational resources, including web seminars and other events in aging, AgeBlog posts, and online forums, by topic.
The three ethical standards noted above should be the driving force behind determining health care resource allocations, allowing for quality care delivery, tailored to individual health needs at any stage of “aging” through the end of life, ensuring protection and satisfaction to such a vulnerable patient population.
Taking care: Ethical Caregiving in Our Aging Society Contents LETTER OF TRANSMITTAL TO THE PRESIDENT ix MEMBERS OF THE PRESIDENT’S COUNCIL ON BIOETHICS xiii COUNCIL STAFF AND CONSULTANTS xv PREFACE xvii 1.An analysis of the topic of the ethical caregiving in our aging society