Barbara Russell

"Heteronomy," a Greek word, means being ruled or governed by others. "Autonomy," on the other hand, means being self-governed. In The Perversion of Autonomy: Coercion and Constraints in a Liberal Society (2003), bioethicists Willard Gaylin and Bruce Jennings describe the typical use of the term autonomy as "perverted" to convey how distorted the ethically important principle of autonomy has become -- likely unintentional, but distorted nonetheless. Gayling and Jennings are also concerned about the tendency for individual autonomy to trump other liberal and communal values associated with health care, including that provided for adolescents.

The concept of integrity often comes up in conversations about health care professionals, bankers, politicians -- even about scientific inquiry. But what exactly is integrity?

It's a good question because it's a term I've heard about for decades, going as far back as my first career in the oil industry. And when I've taught business ethics and organizational ethics courses to university students, they frequently defended their ethical choices by appealing to integrity.

Architecture can involve readily identifiable ethical dilemmas, such as those involving tradeoffs between safety and economics, and safety and individual gain. Canada's provinces and the Northwest Territories have professional standards of practice for architects that are framed as duties to individual clients and the general public. The Royal Architectural Institute of Canada's website includes a client-architect agreement that emphasizes an architect's qualifications and technical knowledge, contractual honesty, absence of conflicts of interest and fair competition. The American Institute of Architects has developed its own code of ethics that also promotes efforts to improve both people's quality of life and sustain the environment.

These last two concerns reflect the more philosophical aspects of architecture. As a result, they are more complex ethically and, unsurprisingly, more debatable. But first, what is architecture? Successfully designed buildings require technical expertise, as well as knowledge of aesthetics and the ability to create beauty. The relevance of beauty increases the kinds of ethical considerations in architecture. In fact, beauty's relationship to ethics goes as far back as Plato: in The Republic, he wondered whether beauty, at its most basic, existed on its own or whether its fundamental source was goodness itself.

Architects pay close attention to the purpose and function of a building and other aspects of the built environment. Their attention is not limited to just a project's material outcomes, but also to how people will act, interact and live in that built environment. Individual and collective emotions and psychology, as well as individuals' physicality or bodies, are affected, either accidentally or deliberately, by design. Architects are also expected to consider the building's relationship to the surrounding community's nature and character: will it be harmonious, confused or antagonistic? Architects must also consider their projects' impact on and relevance to future generations. For instance, will a building's design and upkeep demand resources that will become increasingly scarce?

The ethical complexities go even further. History and context can matter. In a 2008 article in Psychiatric Services about architecture and psychiatric facilities, David Sine notes that the massive psychiatric facilities built in the 1800s were supposed to provide protective and manageable places for people who had been relegated to a community's unpredictable, harsh and lonely spaces. This fits with the views of Karsten Harries, a contemporary philosopher of art and architecture, who wrote The Ethical Function of Architecture: "Inseparable from the terror of space is the need for boundaries strong enough to establish place. Architecture has one source in the attempt to make what is originally a strange and alien environment more of our own, to transform space into place, so that instead of being cast into a strange and alien world we are allowed to dwell."

Sine raises two important points. First, beneficence -- acting in someone else's best interests -- can unintentionally devolve into disempowerment, disrespect and social control. Beneficence is always a tricky ethical principle because what is believed to constitute someone's best interests can vary a great deal and be too dismissive of the person. Second, initial levels of public funding can be difficult to sustain, given the demands of other or emerging community priorities.

In a 2002 article in HEC Forum about health care architecture, John Lincourt refers to an analysis of corridors in terms of space being designed to meet the needs of one group rather than another group. Traditionally, more space has been devoted to corridors compared to waiting areas. Corridor design and location has promoted efficient and safe transport of equipment and patients from one room to another. Yet waiting is a very common activity in hospitals. Moreover, Lincourt insightfully notes that there are different types of waiting: waiting for (e.g., test results, examining rooms to become available), waiting on (e.g., serving those who are hospitalized or bed bound), and waiting with (e.g., a family member, friend, or peer worker accompanying a patient), each of which is optimized by different spatial designs.

Essentially, ethics is inescapably part of architecture. Some ethical considerations flow from the impact of built environments on community and individual well-being, now and in the future. Philosopher Maurice Lagueux, writing in 2004 in Philosophical Forum, holds that architectural aesthetics can help resolve a client or community's ethical problems. Furthermore, a building's meaning or symbolism can transcend its routine functions because of its aesthetic features.

With this said, however, Turkish architect Yonca Hürol, in a 2009 issue of Science and Engineering Ethics, offers a provocative challenge: could architecture ever be barbaric? He examines the 1999 Turkish earthquake that killed more than 17,000 citizens, in large part due to the collapse of buildings that were the product of tolerated and long-standing corrupt business and governmental dealings. Hürol concludes that architects' work that uncritically incorporates and reifies the norms and attitudes of repressive governments or societies is dehumanizing. Like art, architecture is permitted--some would say expected--to seriously critique and challenge clients and society in general and offer new perspectives, representations and aspirations.

This explains why business ethicist Jane Collier, in a 2006 issue of the Journal of Business Ethics, extols moral imagination as an essential ability of skilful architects. To have moral imagination is to be responsive to others' needs and viewpoints and to be able to discern what is possible. While many bioethics and feminist writers have recommended that health care professionals increase and apply such imagination, patients and families are more humanely and meaningfully served when those who design health care or health-supporting facilities do likewise.

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Barbara Russell, bioethicist at the Centre for Addiction and Mental Health in Toronto, answers ethics questions that arise in the mental health and addiction fields. She is connected with the University of Toronto's Joint Centre for Bioethics and heads the neuroethics interest group of the Canadian Bioethics Society. She is also a contributing editor to the Journal of Ethics in Mental Health.

Do you have an ethics question for Dr. Russell? Submit questions to be considered for this column to CrossCurrents editor Hema Zbogar at hema_zbogar@camh.net. Please omit personally identifiable health-related information in order to respect people's privacy and follow privacy legislation.

I've been thinking a lot about the possible move of Ontario's Psychiatric Patient Advocacy Office from the Ministry of Health and Long-Term Care (MOHLTC) portfolio to the Canadian Mental Health Association (CMHA). I've read opinions from many people--a Toronto Star columnist, the executive director of CMHA's Toronto office, an Ontario MPP, the Minister of Health and Long-Term Care, as well as posts to various mental health advocacy websites. I've only been in Ontario for about five years, so to better understand historically the political, legal and social factors involved in such a move, I read sections of the PPAO's 25th-anniversary report from 2008 and "Too Much, Too Late: The Advocacy Act in Ontario," an article by Ernie Lightman and Uri Aviram published in 2000 in Law and Policy. I have also worked with PPAO staff members in some of my CAMH assignments.

Four ethics-related considerations stand out for me. The first consideration connects with one of my favourite pieces of writing about ethics. Arthur Frank, a sociology professor at the University of Calgary, has developed deeply insightful and compelling work about personal illness narratives and relationships between clients and patients, their families and health care professionals. Frank's article "Ethics as Process and Practice," published in 2004 in the Internal Medicine Journal, begins by examining the kinds of health or treatment goals or outcomes we decide to commit to.

In terms of the planned PPAO move, a more co-ordinated, patient-centred continuum of care was the initially identified goal. Patient-centredness is inarguably ethically desirable in any health care context. However "more co-ordinated" can imply different things to different people: for example, less waiting, simplified paperwork, less duplication, fewer gaps, greater efficiency or reduced direct costs. Each of these can have different implications for stakeholders. Therefore, a second ethics-related consideration centres on fairness: understanding which stakeholders gain and lose what from a possible change to the PPAO reporting relationship and whether this constitutes a fair distribution of the expected benefits, losses and burdens.

Frank's article examines the kinds of behaviours, interactions and actions we choose in order to achieve our desired goals. In recent weeks, MOHLTC has decided to suspend its plan to move the PPAO so it can obtain and consider stakeholder input. Many criticisms of the initial plan were, I think, about surprise, unilateral-ness and timing. These criticisms may have reflected more deeply felt worries, such as being unaware of dissatisfaction, being unprepared for major change, being taken for granted, inappropriate paternalism, inadequate trust, lost opportunity to propose better options, too little regard for the history of mental health rights and advocacy in Ontario and possible job loss.

Third, the public and social media have raised the issue of conflict of interest and undue influence. The question of appropriately "situating" the PPAO reminds me of the important goal of appropriately situating "ethics specialists" (i.e., a bioethicist or an ethics committee) in order to meet a health care organization's immediate and future needs and challenges. Often these specialists are initially viewed as "the ethics police" or as interlopers into the special relationship between the professional and the client. There has also been debate about whether an "ethics specialist" is more effective when employed by an external entity, such as a local philosophy or theological department, than by the health care facility itself. Identified tradeoffs included no conflict of interest but inadequate understanding of daily practice realities versus deeper practical knowledge but possible perceived/actual conflict of interest.

It is ideal to avoid conflicts of interest, whether perceived or actual. In some situations, a conflict seriously threatens the expected benefits so much that the initiative or project should not proceed because its goals will not be met or its decisions will not be trusted. But in other situations, the benefits may be so significant that disclosing the conflict of interest plus instituting safeguards and monitoring their usefulness makes good sense. A health care exemplar is organ and tissue transplantation: clinicians and teams working with potential donors and their families are proactively and administratively kept separate from those working with potential organ recipients.

The provincial government has funded the PPAO since its inception. Until a few years ago, the government not only funded psychiatric facilities; it also operated several of them (the Penetanguishene hospital was the last to be divested in 2008). Obviously, a status of "quasi-independence" meant that the PPAO has not been completely independent. So what can we learn from the safeguards and processes that have helped to avoid, minimize and manage conflicts of interest between PPAO staff and staff at government-run psychiatric hospitals? If after more input and careful reflection there are good reasons for a new reporting relationship, which safeguards can be readily replicated, which safeguards weren't working well and can be replaced, and which safeguards remain essential but cannot be effectively instituted in the new relationship?

The fourth and last ethics-related consideration I'd like to offer is about advocacy itself. Lightman and Aviram's article about the short-lived Advocacy Act affirms the relevance of past efforts by government offices, community groups, individuals, families and professionals in Ontario to help those who endure discrimination, stigmatization, abandonment or marginalization within our prosperous society or who lack basic resources, fair opportunities, abilities or supportive relationships to attain or sustain a personally meaningful, participatory life. At an ethics committee meeting a few years ago, I suggested that advocacy might not be identical to ethics. Fortunately, my wish to be provocative worked because the ensuing discussion carefully explored advocacy's role compared to that of ethics.

The discussion included the role of hospitals' ethics specialists. Some colleagues in the field believe that the complexity and routine-ness of health care warrants ever-increasing ethics consultations, often to the point of more specialists being employed. I see it differently. The role of ethics specialists is to help increase the knowledge and abilities of clinicians and teams so they engage in "preventive ethics," thereby avoiding ethics-related crises; at the same time, they themselves become more skilful at handling unforeseeable dilemmas. In other words, over time, these professionals and teams should ask for my assistance only for questions that are new, disconcertingly ambiguous or very complex. With respect to advocacy initiatives, then, are there credible and trackable indicators of successful attainment of social justice and individual empowerment (e.g., restored or regained voice, power, participation, resources and opportunities) such that an initiative's primary purpose can be considered, by and large, fulfilled? I wonder if the idea of a new PPAO reporting relationship reflects -- at least in part -- its success over almost three decades in educating and influencing professionals and their institutions, as well as helping individuals gain or resume personal control and authority over their health and well-being and gaining or resuming their own use of various societal supports and protections that are available to every citizen.

Barbara Russell

This year's Canadian Bioethics Society conference was held for the first time in New Brunswick. So it wasn't surprising that many participants arrived in St. John a few days before or stayed a few days after the conference to enjoy the stunning Bay of Fundy and the province's other delights.

The conference theme was the sustainability of the Canadian health system, which is why the plenary speech was about zombies -- creatures that will not die. Robert G. Evans, a recently retired economist from the University of British Columbia and recipient of the Order of Canada, described the claim that aging baby boomers will overwhelm the health care system as a sort of zombie -- an idea that just won't go away. Using charts detailing the evolution of our health care systems and its costs, Evans argued that costs will increase gradually, but not to the point where the existing system will collapse. I, too, often hear this rhetoric about the looming baby boomer crisis, so Evans caught my attention.

Evans also reminded the audience that every health care dollar spent constitutes somebody's income. We tend to believe that business factors apply to the private side of our health care system, not to the publicly funded side. The "every-dollar-as-income" framing was new to me. It's useful because it helps identify more clearly the competing interests influencing the operations and structure of our system. So it's not the incomes of just physicians and allied health workers at issue here; it's also the income of health sciences faculty and employees of equipment, pharmaceutical, information technology and insurance companies, and so on. The take-home message for me from this challenging talk was that we need to understand even more deeply how our health care system really works, especially since the federal-provincial health accord regarding Medicare is up for re-negotiation in 2014.

In another session, Kenneth Kipnis, chair of the Philosophy Department at the University of Hawaii, discussed an interesting issue for research ethics. Kipnis asked whether researchers whose studies include pregnant women (admittedly, not very common) have certain responsibilities to the person who was a fetus during the experiment, what Kipnis calls "former fetuses." He argued that it is not enough ethically to simply rely on the woman or her partner to tell the child about the mother's participation in the study. For instance, the parent may decide not to tell the child, or the parent may have died or been cognitively disabled before the child was old enough to understand what happened and the possible risks to the child resulting from participation in the research.

Kipnis suggested creating a registry (with appropriate privacy safeguards in place) of research participants who were pregnant that could later be accessed by individuals whose mother or other parent cannot answer questions they may have.

Lori D'Agincourt-Canning, an ethicist at the Children's and Women's Health Centre of British Columbia, thoughtfully revisited responses to youth with substance use problems show are HIV+ and who engage in activities that put others at risk of acquiring the virus (e.g., having unprotected sex, sharing needles). She raised many ethically relevant points, but I want to highlight one issue in particular: emerging research is showing slower-than-expected maturation of the brain's frontal lobe area, which involves social, emotional and reasoning abilities that help determine goal-achieving behaviours.

This research, using new neuroimaging techniques such as PET scans, appears to support what most parents of teenagers already believe: teenagers are unable to reliably make "good enough" decisions. In fact, it seems that maturation of the human brain ends in our early 20s. I wonder how this research, if these findings hold over time, might affect the consent procedures of pediatricians and pediatric facilities, since there is no legally specified age of consent for treatment in Canada. With this said, although health care is not the only socially regulated activity at issue, what about existing age minimums for driving, voting, enlisting and marrying? This is a good example of neuroethics: how new technology vis-à-vis the brain is challenging foundational social, legal and ethical values and norms.

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Barbara Russell, bioethicist at the Centre for Addiction and Mental Health in Toronto, answers ethics questions that arise in the mental health and addiction fields. She is connected with the University of Toronto's Joint Centre for Bioethics and heads the neuroethics interest group of the Canadian Bioethics Society. She is also a contributing editor to the Journal of Ethics in Mental Health.

Do you have an ethics question for Dr. Russell? Submit questions to be considered for this column to CrossCurrents editor Hema Zbogar at hema_zbogar@camh.net. Please omit personally identifiable health-related information in order to respect people's privacy and follow privacy legislation.

Barbara Russell

Our beliefs about the interactions of judges and lawyers and the operations of courts can be heavily influenced by media portrayals. For instance, court procedures are often described as adversarial because only one party wins, usually at the expense of the other party, and the courtroom atmosphere is painted as hostile. However, various procedural rules or checks and balances exist to try to preserve fairness and deflect the influence of power and human shortcomings, such as dishonesty or malice.

Barbara Russell

It's useful to first define "ethics." In academic circles, "ethics," a Greek word, is usually about the study of individuals' conduct, and "morality," a Latin word, is about such conduct. Sometimes, however, the definitions are switched; at other times, "ethics" and "morality" are considered synonyms. It can be confusing. From my perspective, Accreditation Canada is most interested in what actually happens at a hospital when staff and physicians work with clients and families and when managers, executives, and board members make administrative decisions that affect not only current clients and families, but future clients and families, too.

Barbara Russell

These important questions constitute an everyday opportunity to talk about a commonly used ethical theory: liberalism. Ethics is involved because liberalism is about something many people consider to matter a great deal: freedoms within the context of a community. This means examining what kinds of freedom are inherent in our human nature, what kinds are inherent in communal life, and how much they should be encouraged, permitted, restricted or banned. "Right" and "duty" are ethics-related concepts that help frame such freedoms. Plato's Republic explored and debated the nature of citizens, community and their interrelationship. Listen to election campaigns today and you will hear a similar debate.

Modifying memories: Is it ethical?

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Barbara Russell

Good movies challenge viewers to see increased complexity in what is known or to witness something previously unknown. The films Inception, Eternal Sunshine of the Spotless Mind and 50 First Dates prompt viewers to question what memories really are, their usefulness and the physiological processes that "make" them.

Barbara Russell


Is it ethical for employees of mental health and addiction programs to join big-prize lottery pools, perhaps even buying a ticket every week?