Value Neutrality

Cathy A. Wilson

Grand Canyon University: PCN 505

August 17, 2013

Introduction

Value neutrality is the same as being unbiased, and "...the modern dilemma faced by many counselors, psychotherapists and others involved in the helping professions pertaining to value issues. Values are complex matters and to date there is no consensus ever achieved by researchers on the exact definition of values. The definition of values varies across fields of study" (Jaladin & Amit, 2006, p. 47). Values are an internal thought process that influences the actions and thoughts of a counselor and client and can elicit a powerful emotional-intellectual response from the counselor or client when their beliefs are challenged (Jaladin & Amir, 2006).

Question One

Jaladin & Amit (2006), go on to posit that there are three issues for a therapist to consider concerning values: 1) The influence of a counselor's values on the client 2) The client's values influence on the counselor, and 3) Value conflicts that may arise out of differing values. Freeman (2011) believes that "Revisiting the ethical principles may assist aspirational practitioners in bringing moral judgments into reflective equilibrium" (p. 49). According to Advanced Ethics: Special Concerns (2002), by the Massachusetts NAADAC affiliate, a counselor's value system has three perspectives: moral/professional judgments; legal; and ethical implications.

If value neutrality means that the situation is morally painful for the therapist, but still legal and ethical, then the counselor is still responsible for giving the client the best possible service. The ACA Code of Ethics (2005), A.1.a., states that the primary responsibility is to provide for the dignity and welfare of the client by practicing respect. Code A.4.b discusses how counselors keep in mind to limit their imposition on the client of their own vales, and to respect clients' value systems. In B.1.a., a counselor is cautioned to respect differing values; C.5 discusses nondiscrimination having no negative impact on clients. E.5.b and E.8 cautions about how the client's socioeconomic and cultural experiences effects how a client presents their problems, which is essential to diagnosis, and not to rely on placement tests which can be "colored" by race and culture. The NAADAC (2013) preamble says it best, "We can affirm our client's sense of value...We can help them to respect themselves...We have the power to do great good or great harm. Today, let me remember my power and take care to use it wisely" (n.p.). Kitchener includes autonomy in his five moral principles. Value one is autonomy, stressing that a client has the right to make their own decisions and act on their value system (Forrester-Miller, 1996). For a client to be autonomous, they must be free from undue influence from a therapist (Freeman, 2011), so a therapist must allow their clients the right to their own opinions.

Question Two

When a counselor feels that they cannot objectively practice value neutrality, then ethicist David Kaplan believes "...counselors refer on the basis of competency, not their own values. He further stated that ...meeting our clients' needs is more important than our own needs" (Elliott, 2012, p. 40). Elliott (2012) goes on to say that if a counselor has incompatible value conflicts they should leave the profession or set up practice in a venue that does not conform to moral licensing boards and certified treatment organizations (an example is Alabama counselors who work for nonprofit agencies and do not need licensure). Rogers' client-centered approach of unconditional positive regard, empathy, and congruence, if practiced by the counselor, are effectual concerning value conflicts. Jung's concept of "both/and" rather than "either/or" views of reality can help the clinician. This allows the counselor "...a level of moral reasoning that provides a resolution to the dissonance experienced in the conflict" (Elliott, 2012, p.40). According the Alabama Counseling (2004), using the "both/and" viewpoint the counselor can still keep their beliefs without imposing those beliefs to their clients. Of course, referral to another colleague is possible, but if a counselor cannot remain value neutral, then they may consider leaving the profession.

Question Three

Religion, abortion, euthanasia, the "right-to-die" issue, extra-marital sex, counseling sex offenders, and counseling clients who have different values than the therapist may cause the therapist to struggle while trying to conform to the ACA Code of Ethics. These codes commit the therapist to promoting client welfare by not imposing their values onto the client (Elliott, 2012). When dissonance is irreconcilable, referral should happen. Advanced Ethics: Special Concerns (2002) by the Massachusetts Association of Alcohol and Drug Commission (MAADAC) states "Counselors have a responsibility...know when to not accept clients...and when to refer clients elsewhere. In cases where counselors are confronted with patients they are unable to treat, it is essential that they minimize the risk and discomfort to clients. In these situations, referrals should always be made appropriately and quickly" (p. 35).

Factors for referrals would be: no benefit from the therapeutic relationship; when a client has another need for information or advise; when a counselor lacks the specific competency (examples would be working with ages such as young children or the elderly when they do not have the training and skills); when a client needs a specialist (medical, legal, or mental); when the counselor develops interactions with the client outside of the professional context; when no progress is being made; or if the client is reacting by exhibiting disruptive behavior that cannot be contained (violence to self or others being a concern).

Question Four

If referral is not an option, according to Baker (2009), a writer for the APA, dealing with issues with a client should entail considering if you can overcome the antipathy; use metacommunication to explore feelings to move therapy forward; and consult with colleagues. Forester-Miller (1996), states "In more complicated [ethical dilemmas] cases it is helpful to work through the steps of an ethical decision making model, and to assess which of these moral principles may be in conflict" (n.p.). Forester-Miller (1996) uses a sequential