Ethical Challenges in a Complex World: Highlights of the 2005 ACA Code of Ethics

Being an effective counselor includes having knowledge of and the ability to integrate a code of ethics into one's professional practice. This article addresses some of the highlights of the changes in the 2005 ACA [American Counseling Association] Code of Ethics such as end‐of‐life issues, boundaries and relationships, and multicultural and diversity considerations. It is critical for counselors to demonstrate cultural sensitivity during the ethical decision‐making process throughout their counseling, supervision, teaching, and research practice.     

Ethics in Case Conceptualization and Diagnosis: Incorporating a Medical Model Into the Developmental Counseling Tradition

In this literature review, the author focuses on several ethical considerations in case conceptualization and diagnosis, including diagnostic training and competence. Meeting the American Counseling Association's (1995) ethical standard for diagnostic training has several ethical implications for counselors, counselor educators, and supervisors. For counselors who might struggle with how to meet their ethical responsibilities in diagnosis but who want to remain true to their developmental counseling emphases, the author discusses some of their concerns, the implications of and possible approaches to this aspect of their work. Conclusion Yalom (2002) asked a poignant question of counselors in his book, The Gift of Therapy: “If you were in personal psychotherapy or are considering it, what DSM‐IV diagnosis do you think your therapist could justifiably use to describe someone as complicated as you?” (p. 5). This question and continued dialogue about the ethics and implications of diagnosis are essential aspects of diagnostic training. Yalom's poignant and deeply personal question seems especially appropriate for increasing a counselor's empathy toward the client's sensitivity and vulnerability during the diagnostic process. Counselor educators might ask how one remains true to a developmental model of counseling while adhering to the ethical and accreditation standards of teaching the DSM's medical model of diagnosis. Counselors may also question how to use diagnosis ethically and empathically. Seligman (1999) recommended that clinicians view the DSM as one of many important sources of information about a person. Furthermore, counselors should seek to incorporate diagnostic information into a holistic context, recognizing that a diagnosis does not reflect the totality of the client. Some counselor educators have advised students to integrate the DSM model into their work with clients rather than abandoning their developmental roots (Waldo et al., 1993). Some counselors may not actually put their diagnoses in writing; Seligman believed, however, that thinking diagnostically may assist counselors in determining the best approaches to help clients and to help clients help themselves. This clinical and ethical debate about how, and in fact, whether, to integrate the medical model of the DSM and the developmental origins and distinctiveness of counseling continues. However, the CACREP (2001) standards, managed care systems, and other forces have pushed counseling professionals toward a medical model by mandating counselor knowledge and use of the DSM. Whatever a counselor's stance and behavior on client assessment and diagnosis may be, the literature presented in this review and discussion seems to suggest a need for heightened sensitivity to, preparation for, and accuracy in all facets of client assessment, especially diagnosis.     

SELF‐SACRIFICE TO SAVE THE LIFE OF ANOTHER IN JEWISH AND CHRISTIAN TRADITIONS1

Although both the Jewish and Christian traditions permit and even valorize self‐sacrificial death for the sake of God (martyrdom), and for other people, they diverge on the issue of self‐sacrificial death for the sake of a single individual. The Jewish tradition prohibits such self‐sacrifice on the basis of the principles that (1) God owns the body and that (2) one cannot exchange one's life for another's. Christian ethics, in contrast, permits sacrificing one's life to save a single person based on the model of Christ's self‐sacrificial love. This ethical disagreement exposes a fundamental theological disagreement between the two traditions concerning what constitutes the imago Dei.     

An Ethical Decision-Making Model for Operational Psychology

Operational psychology is an emerging subdiscipline that has enhanced the U.S. military's combat capabilities during the Global War on Terrorism. What makes this subdiscipline unique is its use of psychological principles and skills to improve a commander's decision making as it pertains to conducting combat (or related operations). Due to psychology's expanding role in combat support, psychologists are being confronted with challenges that require the application of their professional ethics in areas in which little if any guidance has been provided. Operational psychologists are at the forefront of this expansion. Accordingly, they need a decision model to assist them in this complex dynamic environment. To this end, this article reviews various decision models and ethical frameworks, selects the most appropriate, and then applies it to the challenges faced by operational psychologists. A naturalistic decision model that integrates rational and intuitive elements is recommended.     

The Personal Is the Organizational in the Ethics of Hospital Social Workers

Understanding the social context of clinical ethics is vital for making ethical discourse central in professional practice and for preventing harm. In this paper we present findings about clinical ethics from in depth interviews and consultation with 7 members of a hospital social work department. Workers gave different accounts of ethical dilemmas and resources for ethical decision making than did their managers, whereas workers and managers agreed on core-guiding ethical principles and on ideal situations for ethical discourse. We discuss the research team's initial interpretations, the relevance of the extant ethics literature to organizational structures and dynamics, and alternative perspectives on clinical ethics.     

An Integral Approach to Counseling Ethics

The authors offer an integral approach to counseling ethics using K. Wilber's (2000a, 2000b) integral metatheory. The article examines traditional counseling ethics through the lens of K. Wilber's (2000a, 2000b) “all‐quadrants, all‐levels” model, consisting of quadrants, levels, lines, states, and types. The authors begin with the 4 quadrants and how they can inform understanding of traditional counseling ethics. Vertical development in relation to counseling ethics is addressed, followed by a case study of an ethical dilemma in counseling. The authors offer an integrally informed process of ethical decision making that can be seen to complement less comprehensive ethical decision‐making models.     

Student Counselors' Moral,Intellectual, and Professional Ethical Identity Development

Professional identity is characterized by the integration of individuals' professional and personal selves. The authors used a multiple regression design to examine counselor professional ethical identity development, with specific attention to moral and intellectual development. Student counselors (N = 59) completed the Modified Subject‐Object Interview (Monson & Hamilton, 2010 ), Defining Issues Test–2 (Rest, Narvaez, Bebeau, & Thoma, 1999a ), and Learning Environment Preferences scale (Moore, 1987 ). Moral development was the most significant predictor of professional ethical identity development. Preparatory and research strategies to enhance professional ethical identity formation are discussed.     

Academic and Business Ethical Misconduct and Cultural Values: A Cross National Comparison

Efforts to promote ethical behaviour in business and academic contexts have raised awareness of the need for an ethical orientation in business students. This study examines the similarities and differences between the personal values of Iranian and Australian business students and their attitudes to cheating behaviour in universities and unethical practices in business settings. Exploratory factory analysis provided support for three distinct ethics factors—serious academic ethical misconduct, minor academic ethical misconduct, and business ethical misconduct. Results reveal statistically significant differences between the two cultural groups for ethical (altruism/universalism) values, and for attitudes to serious academic misconduct. No differences were found between the two groups for attitudes to minor academic unethical practices or unethical business practices. Gender influenced responses where females were found to indicate higher levels of unacceptability of unethical practices in academic and business settings than males. This pilot study highlights the need for higher education institutions to develop and enforce policies and practices to publicise, encourage and reinforce higher awareness of the need for adhering to ethical behaviour in university studies as a necessary component of training business professionals.     

A Transcultural Integrative Model for Ethical Decision Making in Counseling

The Transcultural Integrative Ethical Decision‐Making Model in counseling addresses the need for including cultural factors in the process of ethical dilemma resolution. This transcultural model incorporates state‐of‐the‐art concepts from multicultural theory into an ethical decision‐making model that is adapted primarily from the Integrative Model developed by V. M. Tarvydas (1998). When appropriate, this transcultural model includes aspects of other ethical resolution models, such as R. R. Cottone's (2001) Social Constructivist Model and A. H. Davis's (1997) Collaborative Model. The proposed model is presented in a step‐by‐step, linear format that can be used by counselors facing ethical dilemmas in a variety of settings and with different cultural groups.     

Speaking for Oneself: Wittgenstein on Ethics

In the “Lecture on ethics”, Wittgenstein declares that ethical statements are essentially nonsense. He later told Friedrich Waismann that it is essential to “speak for oneself” on ethical matters. These comments might be taken to suggest that Wittgenstein shared an emotivist view of ethics—that one can only speak for oneself because there is no truth in ethics, only expressions of opinion (or emotions). I argue that this assimilation of Wittgenstein to emotivist thought is deeply misguided, and rests upon a serious misunderstanding of what is implied by the nonsensicality of ethical claims on Wittgenstein's view. I develop a reading of Wittgenstein's remarks in the “Lecture on ethics” on which ethical statements, despite their nonsensicality, reveal the perspective of the speaker. The purpose of ethical language is to elucidate a speaker's perspective. Such elucidations, and the perspectives they reveal, can be evaluated, criticized, and respected on principled grounds even if, as Wittgenstein insists, no ethical judgment can be (objectively) justified by any fact. I contrast Wittgenstein's comments on ethics with some comments made by Frank Ramsey (from the same period), which appear similar to Wittgenstein's remarks on value. Contra Ramsey's insistence that there is “nothing to discuss” about (or within) ethics, a proper understanding of Wittgenstein's views does not commit us to passing over ethics in silence.     

A Comparative Analysis of Ethical and Professional Challenges Experienced by Australian and U.S. Genetic Counselors

Ethical issues are an inevitable part of genetic counseling practice. Prior research identified 16 domains of ethical and professional challenges encountered by practitioners in the United States. In order to further validate these domains, the present study surveyed Australian genetic counselors. Sixty-three respondents rated the frequency with which they encountered each domain, and 39 individuals also provided personal anecdotes detailing their most challenging ethical and professional dilemmas. Every domain reportedly was experienced by the Australian sample. However, there were some differences between Australian respondents and U.S. genetic counselors in frequencies of domain occurrence, and in strategies recommended for resolving them. Several anecdotes illustrate challenging situations due to Australia’s geography, universal healthcare system, and the genetic counseling profession’s evolution in that country. The results generally validate domains identified for U.S. genetic counselors. They further suggest that certain ethical issues may manifest in ways unique to a given country, and therefore they must be addressed in a culturally-appropriate manner.     

Ethics in Publication

This article describes ethical dilemmas in publication and provides recommendations for guidelines involving publication ethics. Counselors may be confronted with a variety of ethical dilemmas such as authorship issues, student-professor research, plagiarism, and other publication problems. The American Counseling Association's Code of Ethics and Standards of Practice (ACA, 1995) provides only general information regarding publication ethics for counselors and researchers.     

Toward a Hermeneutic Model of Ethical Decision Making in Clinical Practice

Documented ethical violations and empirical research have demonstrated that, despite professional standards and formal training in ethical principles, some psychotherapists engage in unethical behaviors that compromise the welfare of clients. It appears that competing values and interests that emerge in the therapeutic endeavor can interfere with therapists' considerations of ethical standards and their willingness to act ethically. Expanding current models of ethical decision making, this article offers a hermeneutic model that recognizes that in addition to moral reasoning, the context of the therapeutic relationship and the therapist's subjective responses are fundamental considerations in the interpretation and application of ethical interventions. Implications for understanding and training of ethics in psychotherapy in this broader context are explored.     

Conflict Between Religious Commitment and Same-Sex Attraction: Possibilities for a Virtuous Response

This article addresses the treatment of individuals who experience conflict between their religious convictions and their same-sex attraction. Recently, attention has been drawn to the ethical issues involved in the practice of sexual reorientation therapy (SRT) with such conflicted individuals. This article reviews the ethical arguments for and against SRT through the lens of the general ethical principles of the American Psychological Association's (2002) ethics code. Practitioners are then challenged to think about how they might respond virtuously (Meara, Schmidt, & Day, 1996) when presented with such a client. Thought questions are presented to assist therapists to develop in virtue while working with religious clients who are conflicted about same-sex desire.     

Ethical and Professional Issues for Psychologists and Counselors Employing Biofeedback in Counseling Settings

Biofeedback training is a relatively new procedure that is being incorporated into the counseling services of psychologists and counselors. If the highest professional standards and the appropriate safeguards for clients' welfare are to be maintained, careful attention should be given to the ethical and professional issues involved. The American Psychological Association's (1977) ethical standards for psychologists are the basis of the discussion. It is hoped that the discussion will stimulate further consideration of ethical and professional issues of the clinical application of biofeedback among practitioners.     

Joint Effects of Corporate Positions and Prospects on Perceptions of Business Ethics Among Japanese Students: A Reflection of Collectivistic Cultures1

This study was designed to account for inconsistencies between past research indicating that executives in general are more ethically oriented than employees. The reality in Japan's society is that it has been mostly top executives who violate business ethics. Japanese students (N = 201) assumed that they were “executives” or “employees” in a manufacturing company, and their company had “high” or “low” financial prospects. The high‐prospect executives were most ethically oriented, while the low‐prospect executives were least ethically oriented. Ethical orientation did not change across the two prospect conditions for the employees. The findings are interpreted in terms of ethical dissonance created by dual pressures from acceptance of Western global ethical standards and strength of indigenous collectivistic ethical standards.     

ETHICAL STANDARDS of the American Association for Counseling and Development (3rd Revision,AACD Governing Council,March 1988)

The Association is an educational, scientific, and professional organization whose members are dedicated to the enhancement of the worth, dignity, potential, and uniqueness of each individual and thus to the service of society. The Association recognizes that the role definitions and work settings of its members include a wide variety of academic disciplines, levels of academic preparation, and agency services. This diversity reflects the breadth of the Association's interest and influence. It also poses challenging complexities in efforts to set standards for the performance of members, desired requisite preparation or practice, and supporting social, legal, and ethical controls. The specification of ethical standards enables the Association to clarify to present and future members and to those served by members the nature of ethical responsibilities held in common by its members. The existence of such standards serves to stimulate greater concern by members for their own professional functioning and for the conduct of fellow professionals such as counselors, guidance and student personnel workers, and others in the helping professions. As the ethical code of the Association, this document establishes principles that define the ethical behavior of Association members. Additional ethical guidelines developed by the Association's Divisions for their specialty areas may further define a member's ethical behavior.     

An Ethical Decision‐Making Model to Determine Authorship Credit in Published Faculty–Student Collaborations

Publishing research is imperative to both counselor educators and students in counseling programs. Furthermore, faculty–student publication collaborations can often be a mutually beneficial professional endeavor. However, determining order of authorship can be a complex ethical issue. The authors review prior research to illustrate the complexities of authorship and suggest a decision‐making model and considerations for preventing and resolving these ethical dilemmas. Implications for counselors include future research studies on complex issues regarding authorship of faculty–student collaborations, future incidence studies investigating occurrence of ethics violations, and incorporation of publication ethics into course work in counselor education programs.     

Addressing Value‐Based Conflicts Within the Counseling Relationship: A Decision‐Making Model

A growing number of legal and ethical cases have involved value conflicts between counselors, or counselors‐in‐training, and their clients. The authors examine considerations that professional counselors are encouraged to take into account when value conflicts arise within the therapeutic relationship. The authors present a strategy known as ethical bracketing and the Counselor Values‐Based Conflict Model as tools to use when facing conflicts that arise between personal and professional values.     

Beyond the Belmont Principles: A Community‐Based Approach to Developing an Indigenous Ethics Model and Curriculum for Training Health Researchers Working with American Indian and Alaska Native Communities

Individuals responsible for carrying out research within their diverse communities experience a critical need for research ethics training materials that align with community values. To improve the capacity to meet local human subject protections, we created the research Ethics Training for Health in Indigenous Communities (rETHICS), a training curriculum aligned within American Indian and Alaska Native (AI/AN) context, culture, and community‐level ethical values and principles. Beginning with the Belmont Report and the Common Rule that defines research with human subjects (46 CFR 45), the authors convened three different expert panels (N = 37) to identify Indigenous research values and principles common across tribal communities. The resulting culturally grounded curriculum was then tested with 48 AI/AN individuals, 39 who also had recorded debriefing interviews. Using a thematic analysis, we coded the qualitative feedback from the expert panel discussions and the participant debriefings to assess content validity. Participants identified five foundational constructs needed to ensure cultural‐grounding of the AI/AN‐specific research training curriculum. These included ensuring that the module was: (a) framed within an AI/AN historical context; (b) reflected Indigenous moral values; (c) specifically linked AI/AN cultural considerations to ethical procedures; (d) contributed to a growing Indigenous ethics; and (e) provided Indigenous‐based ethics tools for decision making. Using community‐based consultation and feedback from participants led to a culturally grounded training curriculum that teaches research ethical principles and procedures for conducting research with AI/ANs. The curriculum is available for free and the community‐based process used can be adapted for other cultural groups.