Doing Dignity: Ethical Praxis and the Politics of Care
Christa Teston is well known for doing strong research in the rhetoric of health and medicine. When I found out recently that she was going to give a talk on the UT campus about her new book, I rushed out and bought it so that I could read it before hearing her talk. And of course I’m glad that I did.
Teston starts out by reviewing how the term dignity has been construed and operationalized in various milieux, starting with Cicero. It is not all positive. “For premodern thinkers, dignity was a way of demarcating an individual’s superiority or worth within a community,” she argues (pp.13-14). Working her way forward, Teston demonstrates different legacies of “dignity” that are often invoked together in modern discourse. Ultimately, she concludes, dignity is a rhetorical practice rather than an individual human property, “conditional, not intrinsic” (p.27).
To investigate further, she examines three case studies:
- “Proning,” in which an oxygen-starved patient is laid prone (face down) to relieve lung pressure and increase oxygenation. Proning is uncomfortable, scary, and undignified.
- Digital comments on death-with-dignity legislation being considered in two US states. Proponents and opponents of the legislation alike invoked dignity to support their points. Here, she notes that people supporting this legislation often describe what-if stories in which they take advantage of death-with-dignity to save their loved ones from crushing medical debt, and notes the counterargument that it would be better to have a medical system that does not impose such debt.
- An assistive technology clinic, in which people who need assistive technologies (e.g., motorized wheelchairs) interact with clinicians and salespeople.
In her conclusion, Teston argues that we do dignity — that is, we perform it rhetorically — and she offers one example of how this happens. “Dignity therapy” involves “the coauthoring of one’s discursive end-of-life legacy” (p.149). “Fundamentally, I see dignity therapy as a systematized practice of dignified care that uses qualitative research methods such as semi-structured interviews to do dignity” (p.150). Or — this is my characterization, based on the book and what Teston said during her presentation — we might say that dignity therapy leads a dying person to tell their own life story and therefore make sense of their life. They do dignity by describing how they lived their lives, and perhaps how they were the hero of their story.
I see an obvious connection with the second case study. Here, proponents of death-with-dignity legislation frame their arguments by asking: What if I have an expensive terminal illness? Should the law force me to stay alive, and along the way, impoverish my loved ones? Or can I have the agency to lay down my life for my family, to be the hero one last time, to do dignity through my sacrifice? One can certainly argue that this choice should never have to be made, that the US government should socialize medicine. But these commenters recognize the system in which they live, and they spin these speculative stories on the entirely reasonable premise that it won’t change. Under those conditions, they attempt to do dignity, to tell a story in which they can be a hero, just as those in dignity therapy do.
This brings me to a broader question, which I tried to ask at the end of Teston’s talk, but I flubbed. That question is: When we talk about doing dignity, does that mean that we reach (and sometimes fail to reach) an existing goal? Or is it that we do the best that we can, and at the end, we call it (characterize it as, conceptualize it as) dignity?
Related, is there a difference between the smaller processual indignities that we must endure (e.g., proning, or talking to a med tech salesperson who doesn’t understand our life, or getting our prostate checked) and the larger concept of Dignity at the end of life (e.g., making sense of your life, looking back and being satisfied with how you lived it — and perhaps rising above the many smaller indignities you had to endure)?
Overall, I found the book to be well researched and (even more importantly) thought-provoking. Definitely pick it up.