If You Are Actively Striving To Do Good, How Far Does That ✓ Solved

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If you are actively striving to do "good," how far does that

KORIE POST: If you are actively striving to do "good," how far does that obligation take you? - My obligation as a volunteer to run a community violence-prevention program working with gang members is to protect the children. I have given my word that I will help these children fix their lives and listen to them. I want to make sure that these children are taken care of in their homes and that they are not in any real danger. If the police know that I work with these children, I have an obligation to these children. I would not put myself or the children into any danger. If the children tell me information that would lead to others or themselves into danger, I would tell them that I have to speak up; that it is my duty to do that. The community and all of its people need to be taken care of and protected. These children have no adult to depend on and direct them into the correct path, as other people have either failed them or left them. They need people who are ethically going to stand by them and help them in a time of need.

If there are issues affecting the community that have nothing to do directly with the one you're concerned with, do you nonetheless have an obligation to become involved? - I would not say that I have nothing to do with something that is not directly concerned with me, but if it is about the community or the children that I am working with, then yes, I have an ethically moral obligation to become involved to make things right. What if you don't really understand the whole situation, and your involvement may do as much harm as good—do you still have an ethical obligation to support or become active on the right side? - I would not stick my nose into business that does not affect me, my community, or the children that I am working with. If someone came up to me and was telling me about information, I would want to fully understand so then I can make an ethically correct decision on what to do. I do not want to do any harm to anyone or any situation by myself, not fully understanding the situation.

What if your support or activism endangers or compromises your community intervention? - Sometimes having social action can make a positive change for taking action in the community. Making the changes in the community ethically can make a change for the people that are living in it. We need to be the activism of our communities to make that change for a better, healthier world for our children. "Activism is quite simply taking action to effect social change; this can occur in a myriad of ways and in a variety of forms. Often it is concerned with ‘how to change the world’ through social, political, economic, or environmental change. This can be led by individuals but is often done collectively through social movements." I would not want to do anything that would endanger or compromise the community and the children that I am working with.

CARMEN POST: Systems and professional Integrity - Community Violence-Prevention Program. As we have learned throughout this week, professional integrity in the workplace is showing appropriate ethical behavior through honesty, respect, and being trustworthy. According to Eriksen (2015), professional integrity is often emphasized as the virtue that gives us reason to trust role holders to place professional standards above self-interest. When we look at professional integrity systems, we look at communities on a macro level. Not only geographic location but as Homan (2008) stated, “A community is a number of people who share a distinct location, belief, interest, activity, or other characteristic that clearly identifies their commonality and differentiates them from those not sharing it” (p. 98). As the scenario provided, the community is kids who are gang members or gang hangers-on, who have suffered from community violence and are engaging in services to prevent future community violence or further harm to these kids.

You have volunteered to run a community violence-prevention program, working with kids who are gang members or gang hangers-on. The kids trust you and sometimes tell you about some of their less-than-savory activities. The police also know you work with gang members and often ask you for information about kids. What are you obligated to tell them or to keep from them? As we discussed during week three regarding confidentiality, privacy, and privilege, there is also our duty to warn and protect. Although we have this connection with the police, we also have a contract with our client that stops us from providing any information to not only the police but anyone. According to Cram et al. (1993), confidentiality implies “an explicit contract or promise not to reveal anything about a client, except under circumstances agreed to by both sources and subject.” Confidentiality is more of an ethical duty and can be easily used interchangeably. The kids have a right to privacy, which is a basic human right; it reflects the right of an individual to control how much of his or her thoughts, feelings, or other personal information can be shared with others (Cram et al., 1993). In addition, Cram et al. (1993) refer to privileged communication as a “legal term that describes the quality of certain specific types of relationships that prevent information, acquired in such relationships, from being disclosed in court or other legal proceedings.” The only time I am obligated to tell the police anything is when the kid/client is causing harm to him/her self or others. According to Felthous et al. (2001), the clinician's duty is to warn foreseeable and identifiable victims of a patient's potential for violence or to control the violent patient; the ultimate purpose of the duty is the same: to protect third persons from serious harm.

According to Felthous et al. (2001), Duty to Warn refers to warning identifiable victims, whereas Duty to Protect refers to the responsibility of mental health professionals to protect patients and others from foreseeable harm. If you are actively striving to do "good," how far does that obligation take you? I am very passionate about helping others and providing support to my clients. I strive to learn and obtain all resources necessary to help my community. I am obligated to continue my education when I feel I am incompetent in an area. I will strive to continue my education as I am obligated to do no harm to my clients/kids in this case.

If there are issues affecting the community that have nothing to do directly with the one you're concerned with, do you nonetheless have an obligation to become involved? As a professional, any injustice in my community would require me to become involved because not only am I ethically obligated but at some point, it can affect my community on a macro level. What if you don't really understand the whole situation, and your involvement may do as much harm as good—do you still have an ethical obligation to support or become active on the right side? When there are ethical dilemmas, it is important to assess the situation before becoming hands-on. I feel that I would be mindful about the situation and inquire of other professionals who might have more insight into the dilemma at hand. I would say it is important to follow the ethics model of decision-making. According to Ling et al. (2019), the ethics model is appropriate for any situation. The steps of the model are: evaluate the dilemma, think ahead, help inform, calculate risk, and select an action. If there is a risk for engaging, I would step back and reassess at a later time if needed.

What if your support or activism endangers or compromises your community intervention? This would be devastating, but I feel that I would be able to step back. Understand that this might be a professional limit and I need more guidance and support. According to Allvin et al. (2020), assessing one's competence and need for further training helps to identify areas for quality improvement and to design interventions in order to facilitate continuous competence development in different work contexts. I am always open to learning new things that would help my community grow.

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The ethical obligations of volunteers and professionals in community programs, especially in sensitive contexts like violence prevention, extend far beyond the mere act of helping. Engaging with at-risk populations, such as children involved with gangs, raises complex questions about confidentiality, duty to warn, and professional integrity. Both Korie and Carmen highlight these ethical dilemmas in their posts, reflecting on the responsibilities they hold as they navigate their roles in the framework of community violence prevention.

Korie's approach emphasizes a strong commitment to the welfare of the children she works with. Her determination to protect them from danger is paramount, as she acknowledges the vulnerabilities of these youngsters who often lack guidance and protection. This dedication illustrates the principle of beneficence, which prioritizes the well-being of others and is fundamental in the field of community service (Green, 2016). Korie articulates that her obligation extends beyond just direct involvement; it encompasses a moral duty to intervene when the safety of the children or the community is at stake. This aspect of her post resonates with the ethical imperative to advocate for one's clients, ensuring that they have the support necessary to navigate their challenges.

Carmen’s contribution further expands on this discussion by introducing the concept of professional integrity. Through her analysis, she echoes the importance of maintaining ethical standards in her work, particularly when faced with requests for information by law enforcement. The dynamics of confidentiality are crucial, as outlined by the legal definitions of privilege and confidentiality discussed in her post (Cram et al., 1993; Felthous et al., 2001). Carmen's assertion is clear: unless there is imminent danger, revealing personal information about a child compromises their trust and potentially harms their interests.

The tension between ethical obligations to clients and external pressures from authorities highlights a common dilemma in social work and community service sectors. The duty to warn, as articulated by Felthous et al. (2001), acknowledges that professionals have a responsibility to protect identifiable victims from harm. However, this duty collides with the need to uphold confidentiality and trust. The challenge, then, is to navigate these ethical waters while prioritizing the safety and dignity of those the professionals aim to serve.

Moreover, as both Korie and Carmen reflect upon issues affecting the larger community, they recognize that ethical engagement requires a broader view. In addressing problems that extend beyond their immediate involvement, they advocate for an active stance against injustice, which is both a moral obligation and a reflection of professional integrity (Homan, 2008). This proactive outlook underscores the role of community program leaders as catalysts for change, demonstrating that ethical diligence can indeed lead to improved community outcomes.

In practical terms, the actions of professionals in these scenarios should also focus on ongoing education and self-awareness. As Carmen mentions, the need for continuing education and competence development is vital in maintaining ethical practice (Allvin et al., 2020). Professionals in violent prevention programs must equip themselves with up-to-date knowledge and skills to better address the challenges they encounter, ensuring their interventions are both effective and ethical.

In conclusion, the cases presented by Korie and Carmen illustrate the intricate intertwining of ethical obligations, community engagement, and professional integrity within violence prevention contexts. Both posts remind us that striving to do good goes hand in hand with accepting the complexities of those responsibilities. Volunteers and professionals must remain committed to ethical principles while being adaptable and informed advocates for the youth and communities they serve.

References

• Allvin, R., Bisholt, B., Blomberg, K., Bàth, C., & Wangensteen, S. (2020). Self-assessed competence and need for further training among registered nurses in somatic hospital wards in Sweden: a cross-sectional survey. BMC Nursing, 19(1), 1–11.
• Cram, S. J., & Dobson, K. S. (1993). Confidentiality: ethical and legal aspects for Canadian psychologists. Canadian Psychology, 34(3), 240-253.
• Eriksen, A. (2015). What is professional integrity? Nordic Journal of Applied Ethics / Etikk i Praksis, 9(2), 36–17.
• Felthous, A. R., & Kachigian, C. (2001). To warn and to control: Two distinct legal obligations or variations of a single duty to protect? Behavioral Sciences & the Law, 19(3), 355–373.
• Green, R. (2016). Ethical Principles in Community Work: Balancing the Needs of Individuals and Community. Journal of Community Practice, 24(1), 99-116.
• Homan, M. (2008). Promoting community change: Making it happen in the real world. Belmont, CA: Brooks/Cole, Cengage Learning.
• Ling, E., Rethlefsen, M., & Van Dinter, K. (2019). A practical guide to ethical decision-making in challenging situations. Journal of Ethics in Mental Health, 7(1), 50-58.

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