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Harmonised Voices: Advocacy Practice in the Context of Virtue and Spirituality

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Abstract

In this chapter the author synthesises voices from practice (identified in the previous Chaps. 4 and 5) with those from literature, theology and philosophy, which were heard in other chapters. In particular, attention is given to underpinning key question 3 (Q3), philosophical and theological models (e.g. virtue ethics) which can elucidate understanding and responses to Qs1–2. He shows what advocates think about professionalisation and how advocacy practice is explained by those using its skills, including spiritual carers. Here Practical Theology comes into its own since it encompasses mental health nursing, the movements of citizen advocacy and self-advocacy, and literature covering mental health and spirituality. Then the author relates this to the more recent statutory expression of advocacy in the English and Welsh IMCA and IMHA services.

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Notes

  1. 1.

    ‘The revival of virtue ethics in theology… offers a way of reconciling the potential conflict between law and grace, while indicating such a framework in the public domain… This takes us into… how questions of value and how notions of the good can be negotiated… Can religion be taken seriously as a well-spring of public values, or is it to be seen purely as a sectional, fiduciary [mg.: holding something in trust] language only for the faithful?’ (E. Graham 2010, p. 228, [my brackets])

  2. 2.

    My expression.

  3. 3.

    See also Chap. 1.

  4. 4.

    Layard is programme director for well-being at the centre for economic performance at the London School of Economics. He said that a key finding in the report was the fact unhappiness and anxiety cut across factors such as occupation, ethnic background and where people lived. ‘One of the key things this tells us is that we need a much wider concept of deprivation beyond economic deprivation,’ he said.

  5. 5.

    As well as being the foundational Jewish and Christian injunction (Bible: Deuteronomy 6:4–9; Mark 12:29–30). See further below.

  6. 6.

    MacIntyre (1985) says that there is ‘at least one virtue recognised by the tradition which cannot be specified at all except with reference to the wholeness of human life—the virtue of integrity or constancy’ (Hauerwas and Berkman 2005, p. 87) (see 4.2 (b) (v) and the advocacy quality of integrity).

  7. 7.

    ‘In Germany, Italy, Japan and Spain, fewer than 1 in 10 people had been mentally ill within the previous year; in Australia, Canada, New Zealand and the UK the numbers are more than 1 in 5 people; and in the USA… more than 1 in 4’ (Wilkinson and Pickett 2010, p. 67).

  8. 8.

    She commented: ‘My feeling is this [Anthony of Sourozh quotation] beautifully expresses what we are trying to achieve in terms of redressing the balance of power between any seemingly omnipotent organization, such as a certain very wealthy Borough which shall remain nameless, or indeed any public body that resists the shift in power that effective public engagement represents’ (Personal communication 2012).

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Authors and Affiliations

  1. North Middlesex University Hospital NHS Trust, London, UK

    Geoff Morgan

  2. Oxford University Hospitals NHS Foundation Trust, Oxford, UK

    Geoff Morgan

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Morgan, G. (2017). Harmonised Voices: Advocacy Practice in the Context of Virtue and Spirituality. In: Independent Advocacy and Spiritual Care. Palgrave Macmillan, London. https://doi.org/10.1057/978-1-137-53125-4_6

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