Ética del cuidado

Hanna is a woman of mediocrity, widow, attractive and without any commitment. She has a good work in a known magazine for women who allows her to take a good level of life and attend to deserve one of her main concerns. Her image. She does not skate in good clothes, hair, manicure, with having always in a perfect and sophisticated image. Despite her loneliness, her life is free without any kind of feelings that are present. A day because of her loneliness, she met Maudi, an ancient aristocrat, fragile and desatiable who lives alone and low conditions very precarious. She does not have hot water, califaction, no kind of comfort, nor anyone who cares about her. She has spent all her life working and is ingrowning in a asylum so that she can take care of her. In the beginning, Hanna feels terrorized by the unpleasant result of the elderly, little by little she naces between her friends and in some way her life is deeply involved in her life and in her care. Especially in her last days of life. Finally, this woman, Maudi Foster, dies. For then, Hanna has already realized that much that has come to mean for her is this relationship of care. While Hanna presents her last respects, the eldest children of Maudi warns her that despite everything she has done for her neighbor, Hanna will not receive any of the modest positions of Maudi. On the novel "Diario de una buena vecina" by Doris Lessing, which is written under the pseudonym of Jane Somers. The novel is from 1986. Hello, how are you? My name is Adriana Noriega. I hope you are well. This podcast has the intention to take you to the subject of the care ethics in health. I hope it is complete, thanks for listening. Let's start. The care ethics theme is difficult to understand it in its entirety because talking about care is very complex and to limit it even more, especially to limit it in a precise or specific field of action. There are many activities that are purely related to care and in the most difficult situation because there are a lot of us in care of care. And the idea of taking this theme to you is to see it from an ethical or bioethical perspective and assume it from that perspective means to locate it in the same concept, or textually from the bioethical cycle for what is bioethical. And it is the systematic study of moral dimensions of the sciences of life and health care. With the help of a variety of ethical methodologies and interdiscipline planning. So, human beings, we realize with this idea that we always live in the continuous care. Well, we all need them and we also give them to the long of our life. These care practices lead to the concern and interest for the good of others and for the good of being the same. Well, until here, all this would be easy because basically the care are linked to daily needs, how would the food, the rest, the disease, or well, the aging. But what is a bit more complicated is that throughout the time, and more precisely in the last two centuries, the care had to be present only in the place to occupy spaces in professional sectors. For example, the education of children, the attention to health in health institutions. And also those that show the government how they would be pensions for older or pensions for people with disabilities between others in tournaments that are trying to administer the care. That's why it's very important to talk about her and especially from an ethical, reflective perspective. And to clarify these ideas, I would like to start from the thought of Neil Nodings a philosophy focused precisely on education. And whose support for the care ethics from feminism has proposed a alternative way of approaching the care ethics. And for her, the essential element in any care form is found in the relationship between the person who takes care and the person who takes care of it. So these two poles are the ones that will constitute care. Neil Nodings has that this ethics depends on two fundamental feelings. The first is the natural care. The second is the ethical care. Let's talk about the first. The natural care is what imposes us to work in favor of another person because we want to do it. For example, when a mother today has her recent been crying in the middle of the night, she doesn't have to reflect on her moral obligations before getting up to get to the small one. The mother doesn't feel she should do something she wants to do something for her son who is crying. So the natural care is synato. If a woman left her son to die for negligence, we would think that she is sick and not that she is an immoral person. So to see and want is not in conflict. Insist, the natural care is synato, even for human species. In animals we also see it. The second is the ethical care. This is precisely the first. It depends on him. And it does the ethical care as a response to the care of the natural care. This ethical care obviously requires a force that needs us to take care of the natural care. So when, for example, a person takes care of another and reflects on the care to others and also in the same. So the natural care is to say this. Let us remember the previous or the first feeling. Let's say in the story of Jane, that the essential element of care are relationships between people. So we would ask ourselves which is our obligation in care and which would be the limits. Because we are always related to others. And all humans we live surrounded by relationships that would make our care circles. And if we were part of the closest, it would be the intimate care. In this intimate circle, we take care of others because we love them. Here our family, our parents, our children, and the closest friends. And here the care that would be proven to be the natural care. The next circle would be in the people we estimate. These do not demand the same care as the previous one. Here we are going to guide our action according to the social norms imposed. And we take care, or we take care, depending on what the other person needs or what the other person expects from us. However, beyond these two circles, we find others that would be the people who are not yet connected to the intimate circle. And thus generate care chains. And basically here, the care would be operated under social rules that regularly regulate this type of relationships. For example, the girlfriend, the care that I would offer or the health potentials that I do not yet know, or well the people who assist in the care of the health institution. And then they would also be able to form formal vehicles. And therefore, also care centers. But obviously here the care that is brought to these others will be regulated precisely by the social rules imposed at that time. And then the limits where they would stay, because the limits would be then in those we do not know, in the strangers. And that for nodding they call them "extraño remotos". Here there would not be an ethical obligation because there is no reciprocity in that relationship. And therefore there would not be an obligation of care. For example, with the children of the South Africa, we would not have any obligation. However, from the current current modern ethics or contemporary ethics, it is said that I can take initiatives to support, but would not represent or would not have an obligation of care. So with these ideas, it is clear that human beings we always live in a continuous relationship of care. We need them and we also give them. And the care practices are born of the concern for the good being of the other or the others. And the care practices are really linked to cultural aspects, religious aspects, to institutions, to economic aspects, to politics, among others. And in the space of health, especially during the last two decades, it has increased a lot of interest for care, even though it does not have a precise recognition, that is very important and necessary to clarify it and give it an ethical distinction to this subject. And for this, it is necessary to first define it. And we are going to start with the definitions of the dictionary of the Real Academia Española, where the term of care has several exceptions. Three, particularly. The first would be solicitude and special attention to our Mexicans. The second concept is to do the good being of others that need it. And the third, to put special attention in doing something good. These would be the concepts that are in the dictionary of the Real Academia, and they are the main and most general principles, but there are other definitions and that are a little more adapted to the field of health, which is precisely where I want to take this reflection. And it can be understood so easily as to say that care is the direct relationship between the person who takes care, that is, the caretaker, and the one who is taken care of. Yes, so easy as that. It is evident that this care is a strictly human relationship and that is established between the sanitary professional and the person that this professional is attending. Therefore, it implies, among many things, that all the professional health has an ample form. And that ample form is in all the senses that helps them to be very clear, that they must recognize and must detect and attend the needs of everything that is under their care. Because it is a greater duty to protect it. And what the professionals of health use for that is to take care of all the scientific tools to attract the disease, to alleviate its pain, already physical, psychological, and above all, the most important thing is that professional health is always taking care of the dignity of people. And to recognize the other, in dignity, well, it is a duty in the exercise, above all, of the profession of health. Because a person that is sick is an hour of dignity. His needs change and his needs, we forget that they are not just biologists. They are also important, psychological, social, cultural, and spiritual. So it is important to note that this care is a relationship between humans and human beings and for everyone, and very necessary. Well, human beings, even with all their abilities, also accompany them in fragility, vulnerability. And above all, when nature takes it to transit through the pain or the suffering of illness, the disability and the disease, and finally death. All these conditions are the ones that have precisely given the care, and the art of serving in the existential areas of health. And these professionals must understand it and they must reflect it. Well, the professions of health are so old and have inspired the same man to understand the reasons for the disease and the ways to treat it. The institutions are basically where they are precisely taken care of the health. Independently of the social models that have adopted, the care must always be conserved as a public service. But unfortunately, every time that care is started to impact in processes bureaucratized, in processes of market or in processes focused on what is technology. So, technology and the economy have been permeating these spaces from the most daily to the most sophisticated as the research. What do I mean with these ideas? Well, if in the idea of the daily care, it is very important to look for care or care in healthy habits and good practices. And obviously, these healthy habits and good practices find a fertile path for the market or for consumption. The consumption, basically. And in the most sophisticated spaces of the research, it is important to know that the generation of science, that we know that helps and helps and helps to improve the quality of people, because this space is also a fertile ground for the market, for the economy and the technology that in occasions of humanism is precisely the care. It is very clear that both spaces look for a protective culture like this, however, the liberal bioethics tries to make us see that these spaces live or are in a ground of scarce resources and scarce resources in health. In other words, it would be reducing people to economic costs of goods and services oriented to health care. And we see it and we listen to it daily in news, in the current. In fact, we see that the state does not recognize the real needs of people. In part because they have been merchandise, the care services, and thus, human fragility comes back to the market. In fact, it is very clear that we see that these areas are very important. 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