Kris English, PhD
Professor Emeritus
The University of Akron
Like most health care professions, Audiology is guided by codes of ethics (e.g., by the American Academy of Audiology). Although codes of ethics are essential, they are not immutable. Over time, ethics evolve in response to new information and new insights (Calman, 2004). For instance, 40 years ago, it was not unusual – and considered ethical – to fit one hearing aid on a patient with a bilateral hearing loss without much thought. What changed? Initially, our knowledge base: we learned about neural plasticity and the effects of acoustic stimulation counteracting neural atrophy. This new knowledge then changed our practices, which then affected our ethical understanding of unilateral HA fittings.
Importantly, our codes of ethics tend to be broadly stated and do not single out specific changes in thinking. It’s up to us to interpret our codes of ethics in light of new evidence and accepted best practices (Palmer, 2012). Borrowing from the field of narrative medicine (Charon, 2017), we can consider this interpretative process as a type of “close reading,” defined as the thoughtful, critical analysis of text in order to develop deeper understanding (Moss et al., 2015).

What Else Has Changed?
We also now know a great deal more about patient-centered care (PCC) (e.g., Stewart et al., 2014), especially the primacy of “close listening” to patients’ stories (Irving & Charon, 2017). Like hearing aid practices, PCC as an evidence-based practice is usually not explicitly reflected in codes of ethics. However, a “close reading” of our ethics strongly suggests, as a predicate, the need to closely/fully listen and understand our patients’ narratives. “Close listening” is essential if we are to ethically provide services with compassion and meet our patients’ best interests.
Close listening to patient stories involves narrative competence, defined as “the fundamental human skill of recognizing, absorbing, interpreting, and being moved to action by the stories of others” (Charon, 2017, p. 126). Depending on our backgrounds in counseling, this concept may be obvious but we shouldn’t assume so; as Charon notes (supported by abundant evidence), “Despite the range of sources and skills bent toward the effort to improve clinical listening, patients continue to complain that their doctors don’t listen to them” (p. 158). One reason might be that “close listening” has not been recognized as an ethical practice.
Listening as an Ethical Practice
A close reading of our ethics texts leads us to appreciate the ethical implications of listening (or not listening) to our patients. If we don’t fully absorb patient narratives, we are less likely to be “moved to action” toward personalized and comprehensive care. Promoting “close listening” (in the context of PCC) as an ethical practice warrants review and discussion within the profession.
References
Irvine, C. & Charon, R. (2017). Deliver us from certainty: Training for narrative ethics. In R. Charon, et al., The principles and practices of narrative medicine (pp. 110-133). NY: Oxford University Press.
Moss, B. et al. (2015). A close look at close reading: Teaching students to analyze complex texts. Alexandria, VA: ASCD.
Palmer, C. (2012). Ethics of best practice. In Teri Hamil (Ed.), Ethics in audiology: Guidelines for ethical conduct in clinical, educational, and research settings (2nd ed.)(pp. 237-245. Reston, VA: American Academy of Audiology.
Stewart, M. et al. (2014). Patient-centered medicine: Transforming the clinical method. Abington, UK: Radcliffe Medical Press.
Kris English, PhD
To manage the potential conflict between maintaining patient relationships and electronic records, let’s consider a relatively simple communication skill called signposting. The following definitions of signposting will resonate, since they are already routine practices in audiologic practice:
This template assumes the clinician welcomes and supports SDM. Unfortunately, our available evidence suggests this assumption is not a given (e.g., Ekberg et al, 2015; Grenness et al., 2015). Our limited research has also only focused on decisions related to hearing aid acceptance and options. However, there are other SDM opportunities in an audiology appointment, and these could be easily overlooked.
A student exercise: How do these comments differ? How might a patient respond/react to each, and why? What counseling/communication skills do you recognize? These essays provide some relevant background:
David Luterman, D.Ed.
In emotion based counseling, clients’ primary need is to be listened to non-judgmentally, not made to feel better. This is a hard concept for professionals to acquire, as our assumed mandate is to fix, and in the personal adjustment realm the fix is not apparent. Our clients are not emotionally disturbed; they are emotionally upset, which is appropriate to their life situation. The conventional response to someone who is upset is to try to make them feel better. The two favorite strategies are to instill hope (“Cochlear implants will make him normal”) or use positive comparisons (“It could be worse. He could have cancer, be deafer, etc.”).
should we “go there?” We may think that talking about it will increase a patient’s self-stigma, yet if we don’t talk about it, we can be fairly sure it will not resolve on its own.
John Greer Clark, PhD
seems to lose things a lot. His glasses… keys… his watch the other day. We all lose things, but this just seems to be so much more frequent than before. And last week he called me from the grocery parking lot. He said he wasn’t sure if home was to the left or the right from the store. We downsized four years ago and it used to be a right turn out of the lot, but now it’s a left turn. We haven’t really talked to anyone about this. Not yet, anyway.”
impersonal reassurances, we inadvertently distance ourselves from our patient. We convey access to some special knowledge, that we know more about the situation than the person experiencing it. Such distance-creating signals are inconsistent with what Carl Rogers (1979) called “the subordination of self.” 

