Ethics in the Relational Turn https au pinterest
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Ethics in the Relational Turn https: //au. pinterest. com/pin/197032552427242487/
“Problems are problems of a field and the solutions are solutions of that field. Any process, problem, creative advancement, solution to a problem is a function of the relationship between the people “of the field” and the field as a whole” (Yontef, 2010, p. 42). “. . we are only selves insofar as we move in a certain space of questions, as we seek and find an orientation to the good” (Taylor, 1989, p. 34).
What are“Ethics”? • the discipline dealing with what is good and bad and with moral duty and obligation • a set of moral principles : a theory or system of moral values • the principles of conduct governing an individual or a group • a guiding philosophy • a consciousness of moral importance (Miriam Webster Dictionary)
Which ethics? Intrinsic and extrinsic ethics? (Bloom, 2013) Micro-ethics (how should I be with my client inthis-moment? ) and normative ethics (the “pointy-end”-don’t sleep with your client!). Minimalist vs Aspirational? (Carroll and Shaw, 2013, Corey, 2003)
“How ought we be toward one another? . . . The universal asking of such questions is the watermark of situated ethics upon human beings. Being open to ethics is at the heart of our humanness and therefore is implicit in the practice of psychotherapy” (Bloom, 2013, p. 132)
Relational ethic “a co-constructed ethical and moral encounter, with associated relational experiences and processes, that both influences and in turn is influenced by the complex multidimensional context in which the relationship occurs. The term relational ethic represents the complex medium through which decisions and interactions associated with the process and progress of a relationship are mindfully and ethically engaged with” (Gabriel and Casemore, 2009).
The dimensions of the relational ethic (Gabriel, 2009)
Situated ethics-a way of looking (Bloom, 2013) “whatever is to be encountered is encountered in a situation. Whatever is to be done is done out of a situation with regard to further situations…. The situation is an experiential existential subset of the field” (Bloom, 2013, 134). Not an ethics of content- “right” or “wrong”- moral, personal or societal values. Rather , it is our orientation towards an ethics of content. Situated ethics give us “ethical sight” which in turn, orients us to ethical choice.
“The graceful rhythm of the patient and therapist’s co-experiencing each other at the contact-boundary is shaped by something more basic. It is shaped by the human quality to see one another “ethically”-that is, as humans who recognize one another as fellow humans and look to one another with a certain expectation, with a certain ethical sensitivity…This is basic to the structure of being human” (Bloom, 2013, p. 132)
Ethics of care-a way of being with “So here we are, by virtue of being human, ethically situated” (Jacobs, 2011; 94) Retrieved from: https: //au. pinterest. com/pin/197032552427108364/
Ethic of awareness (Knijff, 2012) Roles are sets of formally defined, recognizable behaviors, legitimized by authority. Functions are “a whole of interdepended and ‘synchronized behaviour, which includes all participants in a certain field” (p. 165). The therapist is not a strict role but a fluid function-in-a-field. (Process-orientated).
“Having dialogue on therapy we are involved in is the most appropriate way to keep everyone’s awareness awake: awareness about one’s own and awareness about the other’s specific function in this relationship” (Knijff, 2012, p. 167).
Ethic of co-creation “The more I acknowledge my co-agency of the given situation, the more influence I gain on it…And what is more, if you see yourself as coresponsible for what happened to you, you strengthen your persuasion that events of this kind can be avoided in the future” (Staemmler, 2009; pp 158 -159)
Shame Lee (2004) and Lompa (2013) have both suggested that shame experienced in the relational field of therapy could be an indicator of unethical practice (Lompa, 2013) or disconnection (Lee, 2004). Lee describes shame as a “self/other mapping tool”, pointing to a lack of support and disconnection that can be used by therapist as a way of attending to the relational field.
Boundary Riders and Process Sentinels
The boundary rider “monitors and maintains the limit . . and extent of a given relationship” (Gabriel, 2005). Functions include: • Tracking relational extents and limits • Identifying and responding swiftly to relational ruptures • Facilitating relational boundaries with courage and tenacity • Adapting to the sometimes difficult relational terrain • Collaborating with client and others to hold and facilitate the work and relationship • sustaining self and supporting others in chaotic and conflicted situations (Gabriel, 2009)
The process sentinel is the “guardian of the relationship and relational processes. They work in collaboration with relational partners to maintain and develop the relational content, process and progress” (Gabriel, 2009, p. 20). Functions include: • Develops comprehensive relational skills and capacity • Can work with complex ethical issues • Maintains a capacity for reasoned and ethical responding in chaotic and conflicted relational situations
• Has a capacity for an “eagle eye” perspective on relational processes as well as the ability to focus on the minutiae of situations • Embodies and epitomises reflexive relating (Gabriel, 2009).
Developing an ‘Internal Chorus’ (Orange, 2016) Who en-courages you? Image retrieved from: http: //www. rollingstone. com/music/features/we-arethe-world-a-minute-by-minute-breakdown-30 th-anniversary-20150306
Ethi-Call: The Ethics Centre
Where does a Code of Ethics fit in all this? For too long, codes and frameworks have been used as the sole criteria for competency in ethical decision making…while awareness of ethical standards and codes are crucial to ethical competence, such documents do not take the place of an active, deliberate and creative approach to fulfilling our ethical responsibility. (Carroll and Shaw, 2013).
“Accountability becomes a form of relational responsiveness, something we would want to achieve because we are in relationship and it is worth ‘getting it right’” (Carroll and Shaw, 2013, p. 109).
References Bloom, D. (2013). Situated Ethics and the Ethical world of Gestalt Therapy (131146), in G. Francessetti, M. Gecele and J. Roubal (Eds) Gestalt Therapy in clinical practice: frompsychopathology to the aesthetics of contact. Milano: Franco Angeli. Carrol, M. and Shaw, E. (2013). Ethical maturity in the helping professions: making difficult life and work decisions. London: Jessica Kingsley Corey, G. and Corey, M. S (2003). Issues and ethics in the helping professions. (6 th Ed. ) Pacific Grove, CA: Brooks/Cole. Gabriel, L. and Casemore, R. (2009). Introduction. In L. Gabriel and R. Casemore (Eds. ) Relational ethics in practice: narratives from counselling and psychotherapy (pp 1 -21). Oxford, UK: Taylor and Francis. Knipf, E. (2012). Awareness instead of rules: Gestalt ethics (164 -173), in T. Bar Yoseph Levine (Ed). Gestalt therapy: Advances in theory and practice, . Hove, England: Routledge. Jacobs, L. (2011). Ethical inspiration and complex experiencing (93 -99), in D. Bloom and P. Brownell (Eds. ). Creativity and change: Gestalt Therapy now. Newcastle upon Tyne, UK: Cambridge Scholars.
Lee, R. (2004)The values of connections: a relational approach to ethics. Cambridge, MA: Gestalt Press. Orange, D. M. (2016). Nourishing the inner life of clicians and humanitarians: the ethical turn in psychoanalysis. Oxon, UK: Routledge. N. a. Miriam Webster Dictionary Retrieved from: http: //www. merriamwebster. com/dictionary Staemmler, F. (2009). Aggression, time and understanding: contributions to the evolution of Gestalt therapy. New York: Routledge. Yontef, G. (2010). “The relational attitude in Gestalt Therapy and practice” (37 -59). In L. Jacobs and R. Hycner (Eds. ) Relational approaches in Gestalt Therapy. Santa Cruz, CA: Gestalt Press Unless otherwise indicated, images retrieved from: www. pinterest. com. au
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