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This review aimed to map the main ethical tensions experienced by health workers in low- and middle-income countries during infectious disease outbreaks.
Methods
We conducted a critical interpretive review of qualitative research studies. After searching 3 databases, 4445 articles were exported to Rayyan, deduplicated, and screened for eligibility. Of the 98 articles retained for full review, 25 met the inclusion criteria. Data were extracted to an Excel spreadsheet and key ethical tensions were identified using a descriptive content and thematic analysis approach.
Results
Twenty-three of the studies focused on the COVID-19 pandemic, and two addressed Ebola epidemics. Three major ethical tensions were experienced by health workers, which involved conflicts between their professional duty to patients, colleagues, and communities, as against their concerns for personal safety, the well-being of their families, and facing stigma and discrimination. Secondary tensions arose when health workers seeking to manage these primary ethical tensions experienced further uncertainty about whether to disclose information about their professional roles with family members or community.
Conclusions
Ethical tensions are unavoidable during contagions, and may be amplified due to structural features. Authorities must take steps to support health workers as they navigate ethical tensions during localized epidemics or global pandemics.
I began this book by arguing that wrestling is the lifeblood of Christian ethics – in historical practice, if not in all Christian theology. Wrestling focuses our attention on the tensions regarding how Christians understand and define the common good, given their interpretation of religious teachings and practices for their sociopolitical context. Wrestling begs the question of what must be done, and what is possible, though Christians (like secularists and those who adhere to other religions) often assume the qualifier “in our world; by us.” Wrestling is part of popular casuistry – it is how people make sense of their ethical commitments to act in the world, given their interpretation of their sociopolitical context and their ideas about what the common good should be. In the Christian ethical genealogy presented in this book, the contextual nature of the common good also shapes conceptions of evil and sin, providing the foundation for Christian ethical wrestling about what to do and how to act. In other words, out of the constitutive nature of popular casuistry and sociopolitical context, specific ethical questions arise regarding what the common good is and how it is to be achieved.
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