Capacity1 is at the heart of ethical decision making in healthcare. For those who subscribe to a principled approach to moral reasoning
(Gillon, 1985; Gillon and Lloyd, 1993; Beauchamp and Childress, 1994), autonomy is often said to be pre-eminent amongst the four principles of medical ethics2, or at least “first amongst equals” (Gillon, 2003). For those who prefer methods of ethical analysis other than the influential “four principles” approach, there remains a
fundamental assumption that self-determination is afforded moral value and priority (Campbell, 2003; Harris, 2003; Cowley, 2005). To deny a capacitous person the freedom to make decisions about his or her own treatment and healthcare is fundamentally
unethical whether one attributes the moral precept for such a conclusion to autonomy or virtuous practice or respect for others.
Conversely, where a person lacks the capacity to make decisions, healthcare professionals have a responsibility to protect
his or her interests3. It is remarkably easy to acknowledge the sense of the preceding statements; however, they belie the moral complexity of
assessing capacity implying a satisfying but artificial binary certainty in which ethical practice constitutes an informed
choice by the professional between affording his patient full entitlement to make his or her own decisions or acts without
reference to the patient’s preferences because he or she has not met the demands of the “test” of capacity.
I use the term “capacity” as it has become the commonest term in the UK for describing a person’s ability to make decisions
about their care and has been incorporated into legislation, namely the Mental Capacity Act 2005. Readers may also be familiar
with the synonymous term “competence”. Furthermore, I am concerned with the capacity to make healthcare decisions. In the
UK, capacity is also variously assessed for diverse non-medical purposes including financial decisions, probate and contractual
law, electoral rights and personal relationships.
The four principles are autonomy, beneficence, non-maleficence and justice. The “four principles” approach is a model of ethical
analysis that has been remarkably influential, if not universally embraced amongst ethicists.
Although, of course, embedded in the almost casual assertion about protection of interests are multiple and complex value
and moral judgements, e.g. are “interests” biomedical, social, psychological? What qualifies a professional trained in a particular
discipline to speculate about a stranger’s social preferences and therefore “interests”? If biomedical and broader interests
collide, who should decide what best constitutes protection of interests?