Year
Eleven studies used cross-sectional study design [ 48 , 49 , 50 , 51 , 52 , 53 , 54 , 55 , 56 , 57 , 58 ]. One study used a prospective longitudinal survey design [ 16 ], and another study used a case series longitudinal design [ 47 ]. Nine of the studies [ 16 , 47 , 48 , 49 , 50 , 51 , 54 , 55 , 56 ] used convenience sampling methods to recruit their participants and the remaining four quantitative studies used snowball sampling methods to recruit their participants [ 52 , 53 , 57 , 58 ]. Across the quantitative studies, the Moral Injury Events Scale (MIES) was used in six papers to measure moral injury [ 69 ], and the remaining four papers [ 52 , 53 , 57 , 58 ] used the Moral Injury Symptom Scale–Healthcare Provider (MISS-HP) [ 70 ], which was adapted from the Moral Injury Symptom Scale Military Short Form (MISS-M-SF) [ 60 ]. Three papers used both the MIES and the MISS-HP [ 48 , 50 , 56 ]. The MIES scale is a more generalized scale to measure moral injury, while the MISS-HP is a healthcare setting specific scale.
The quantitative studies used various measures and constructs to measure the concept of wellbeing amongst HCWs, accounting for both professional wellbeing outcomes and personal wellbeing outcomes [ 16 ]. The most common constructs that were analyzed in the quantitative articles were burnout, compassion fatigue/satisfaction, mental health, and spirituality/religiosity. For burnout, almost all of the tools used included an iteration of the Maslach Burnout Inventory (MBI) [ 53 , 55 , 57 ]; one study used the abbreviated MBI (aMBI) [ 52 ], another used the MBI–Human Services Survey for Medical Professionals (MBI-HSMP) [ 58 ]. When studying burnout, a few studies did not use an iteration of the MBI. Litam and Balkin [ 51 ], as well as Morris and scholars, instead used the Professional Quality of Life (ProQOL) with a subscale of burnout [ 54 ], while Chandrabhatla and scholars used the Mini Z burnout survey [ 49 ], and the Professional Fulfillment Index was also used [ 47 ]. For compassion fatigue/satisfaction, Litam and Balkin and Morris and scholars also analyzed this construct using the ProQOL scale with a subscale of compassion satisfaction [ 51 , 54 ]. The other studies that analyzed compassion fatigue/satisfaction were qualitative. A variety of scales were used to measure spirituality/religiosity. All of the scales used were validated and reliable. The scales used in the studies to measure spirituality/religiosity included the Duke University Religion Index (DUREL) [ 52 ], the Belief into Action Scale (BIAC) [ 53 ], and visual analogue scales [ 57 , 58 ]. Last, mental health was measured through secondary traumatic stress, depression, and anxiety, using the ProQOL [ 51 ], PHQ-9, GAD-7 [ 47 , 48 , 50 , 53 , 56 , 57 , 58 ], the Global Mental Health–K6 Scale [ 56 ], and through the Depression Anxiety Stress Scale [ 55 ].
The following constructs were used to measure personal wellbeing: “personal wellbeing” [ 44 , 58 ], emotions [ 44 ], transitional experiences [ 46 ], stress/distress [ 16 , 18 , 47 , 50 , 56 ], resilience [ 16 , 18 , 47 ], spirituality/religiosity [ 52 , 53 , 57 , 58 ], psychological safety [ 18 ], social support [ 19 ], thwarted belonging [ 48 ], flourishing [ 49 ], life satisfaction [ 49 ], psychological flexibility [ 55 ], self-criticism [ 56 ], self-compassion [ 56 ], valuing [ 55 ], and mental illness, including both depression and anxiety [ 48 , 50 , 53 , 55 , 57 , 58 ].
All studies found an association between moral injury and personal wellbeing. One qualitative study found that moral injury impacted personal wellbeing, specifically increasing stress, emotions, and polarization between personal and work life [ 44 ]. Other studies found that adverse personal wellbeing is a risk factor for experiencing moral injury [ 16 , 46 , 53 ]. For example, Brown and scholars [ 46 ] found that the nature of transitional experiences can cause disruptions in physician wellbeing, which could then lead to moral injury. Other studies named moral injury as a mediating variable between multiple personal wellbeing outcomes [ 18 , 19 , 48 , 50 , 57 , 58 ]; such as, when a healthcare worker experiences stress, they can then experience moral injury, which could lead to adverse mental health outcomes [ 18 , 48 , 50 ]. Interestingly, resilience was not associated with moral injury across these studies [ 16 , 18 , 47 ]; yet, Zerach and Levi-Belz demonstrated a relationship between moral injury and self-criticism and low self-compassion [ 56 ].
The studies that measured professional wellbeing included these constructs: compassion fatigue/satisfaction [ 44 , 45 , 51 ]; trauma exposure [ 19 , 47 ]; vicarious trauma [ 45 ]; secondary traumatic stress [ 45 , 49 , 51 , 54 ]; burnout [ 44 , 45 , 47 , 49 , 51 , 52 , 53 , 54 , 55 , 58 ]; and institutional support [ 18 ]. Burnout was found to be both associated [ 19 , 45 , 52 , 53 , 58 ] and not associated with moral injury [ 51 ]. Of those studies that found that moral injury and burnout are associated, some studies described burnout as an outcome of experiencing moral injury [ 19 , 45 , 53 , 58 ]; alternatively, one described burnout as a parallel construct to moral injury, where the constructs impact one another, but they co-exist [ 52 ], and another two studies found burnout to be a predictor of moral injury [ 49 , 55 ]. In three of the studies included in this review, compassion fatigue was found to be an outcome of moral injury [ 44 , 45 , 54 ], and in another study, was found not to be significantly related to moral injury [ 51 ].
Trauma exposure, across the studies included in this review, was measured using three different types of trauma (trauma exposure, vicarious trauma, and secondary traumatic stress). All three forms of trauma were framed as predictors of moral injury [ 45 , 51 ]. Multiple studies that identified trauma, or more specifically a trauma-response, as an outcome of moral injury named the clinical diagnosis or PTSD, which does not always occur after experiencing moral injury [ 19 , 47 , 53 , 56 ]. Institutional support was named as a protective factor for moral injury, and power imbalances were identified as a risk factor for experiencing moral injury [ 18 ].
Out of the 18 articles included in this study, one paper included a specified theory [ 46 ]. The qualitative study that used this theory aimed to answer a question regarding how newly qualified doctors experience the transition from medical school to practice [ 46 ]. The authors of this paper suggested the use of Multiple and Multidimensional Transitions (MMT) Theory [ 67 ]. The theory in this study was used to contextualize the transitional time in which the participants could have higher levels of vulnerability rather than directly using theory to frame moral injury [ 46 ]. Two additional articles acknowledged the need for theoretical framing when studying moral injury amongst HCWs [ 19 , 45 ]. Ball and scholars [ 45 ] named the biopsychosocial–spiritual model [ 71 ] as a potential theory to contextualize moral injury in healthcare. Murray and scholars acknowledged the need for theoretical framing, but they did not recommend any specific theories or frameworks [ 19 ].
This systematic review identified 18 original empirical articles that examined the relationship between moral injury and personal and professional wellbeing amongst HCWs. This review found that there is a direct link in the literature between moral injury and wellbeing amongst HCWs. An association between moral injury and wellbeing was identified across both personal and professional wellbeing, but the temporal order of moral injury and wellbeing-related outcomes remains unclear. Across these studies, there were relationships found between moral injury and related constructs including burnout, trauma (vicarious trauma and secondary traumatic stress), compassion fatigue, mental health (depression, anxiety, and PTSD), and stress. Since this review identifies associations between moral injury and several wellbeing outcomes, it is demonstrating the vast impact that the experience of moral injury has on HCWs.
As found in this review, there was a lack of theoretical orientation in the studies, and this reflects the early stage of moral injury research in healthcare. The studies identified in this review are essential in contributing to the theoretical framing of moral injury in healthcare as they provide information on the phenomenon of moral injury and its association to other related constructs of wellbeing. However, these studies do not conceptually illuminate how personal and professional identities contribute to the experience of moral injury. Even further, a commonly named risk factor for moral injury has been identified as power imbalance (systemically and interpersonally); yet, power was not measured across any of the studies in this review. This issue could be addressed by using existing theoretical frames to articulate the role of power/imbalance in the experience of moral injury. Specifically, using systems-level theory aligns with the concept of moral injury, as moral injury speaks to systems-level causes and solutions as opposed to burnout, which generally alludes to individual level causes, symptoms, and solutions [ 72 , 73 , 74 ].
In the study of moral injury in healthcare, there remain numerous gaps in understanding the true nature of moral injury and how to intervene. First, in the study of moral injury, power is an essential asset to consider. Often, moral injury occurs when a power imbalance occurs between two or more people [ 11 ]. For example, if a supervisor requires a staff member to complete a task that the staff member disagrees with, the supervisor has the power to enforce the task completion, and the staff can in turn experience moral injury.
The experience of moral injury captures a nuanced response to the challenges that HCWs face daily. HCWs, specifically doctors and nurses included in this review, work with people experiencing complex health demands, and the solution-searching in the midst of crisis that is required of HCWs is demanding. When a HCW experiences a moral injury, they can experience a variety of known and unknown outcomes. Studies included in this review demonstrate that experiencing moral injury causes emotional consequences of guilt and shame as well as values consequences of internal confusion with oneself. A HCW experiencing guilt and shame surrounding their work while caring for patients is having a juxtaposed experience. It is challenging for HCWs to be in the spotlight of implementing healthy practices and policies when they themselves are feeling upset or confused about the decisions they have made or witnessed within healthcare systems. These consequences of moral injury could contribute to HCWs feeling lonely, retreating from social and institutional support, and in turn leaving healthcare. Yet, within the current study of moral injury, researchers have found that naming moral injury as an experience that healthcare workers may face reduces a sense of isolation, feelings of guilt and shame [ 70 , 75 ].
Essential components contributing to the greater context of HCW moral injury and wellbeing are pay inequity, high caseloads, crisis standard of care, staffing shortages, HCW abuse (from the system and the patients), and the privatization and profiting of healthcare services in capitalistic countries. It is important to note that with the rapidly emerging research on moral injury in healthcare, there are still many unknown consequences of moral injury. This review serves as a beginning insight into opportunities for further understanding the consequences of moral injury within pre-existing wellbeing indices. Because the main constructs found to be associated with moral injury were burnout, trauma, mental health, and spirituality/religiosity, each of these will be discussed in turn.
Previous literature has continuously highlighted the experience of burnout as the predominant way in which professional wellbeing was measured in healthcare settings [ 72 , 76 ]. Professionally, wellbeing literature often debates the constructs of burnout and moral injury, and scholars either distinctly separate these two terms or use them interchangeably [ 77 ]. This review demonstrated no collinearity between the constructs, although they are indeed associated, thus confirming the differences between burnout and moral injury. Conceptually, the emotional consequences of moral injury align with the domain of emotional exhaustion within burnout [ 55 ], identifying a potential pathway of the relationship between moral injury and burnout. Another sub-construct of burnout is depersonalization, meaning feeling unlike oneself, and this is conceptually related to the consequence of internal confusion about oneself from moral injury.
Trauma via multiple mechanisms, including secondary/vicarious trauma and primary trauma exposure, were found to be associated with moral injury, demonstrating the relevance of trauma in the experience of moral injury. Moral injury, as a phenomenon, is specific to high stakes situations. Healthcare, innately, is a high stakes environment, and often HCWs are exposed to high levels of trauma compared to the general public [ 54 ].
Moral injury and mental health demonstrated a consistent association across articles included in this review. When referring to mental health, this includes all diagnosable mental health disorders, but often arose as depression, anxiety, and trauma responses. In a recent scoping review of moral injury, a scholar listed primary and secondary consequences of moral injury, and they state that depression, anxiety, and self-harm are all potential symptoms caused by moral injury [ 75 ]. With the high rates of mental health diagnoses amongst HCWs in general [ 78 ], the current review contextualizes moral injury’s role alongside mental health. Specifically, this review did not measure for PTSD or acute stress disorder (ASD). While all moral injury experiences may not lead to PTSD or ASD, it is important to account for mental health diagnoses pertinent to trauma as trauma was repeatedly associated with moral injury across the articles in the current study.
Spirituality/religiosity demonstrated a strong association with moral injury across articles. Often individuals develop their moral orientation from their environment and systems they belong to, and historically, morals are often taught in systems of religion and spirituality (i.e., temples or churches). This association provides some insight into how some individual beliefs influence their experiences of moral injury. For example, what may feel right or wrong to one person may differ from the next person based on their belief system. Using spirituality/religiosity is one mechanism of measuring individual belief systems.
This review also demonstrates the exploratory nature of studying moral injury in healthcare settings through sampling and data collection methods. Across qualitative and quantitative methods, convenience sampling was predominantly used. Qualitatively, the research questions focused on understanding the phenomenon of moral injury amongst HCWs. Quantitatively, most of the studies used cross-sectional data collection methods that supported a general understanding of moral injury through surveys and scales. The study of moral injury amongst HCWs is a concept that is in a foundational research stage.
The articles included in this review explored the relationship between moral injury and wellbeing amongst healthcare workers around the globe. Both qualitative and quantitative articles were included in this review, and each methodology provided unique insights. Specifically, the quantitative articles presented rates and severity of moral injury and additional wellbeing outcomes, highlighting the significant relationships between moral injury and several additional measures of wellbeing. The statistical representation of this association is valuable; yet, the qualitative studies generally provided more complex, unique, and deep understanding on moral injury and wellbeing. The qualitative studies were able to identify causes, potential mediators between moral injury and wellbeing (e.g., material versus human resources [ 19 ]), complex emotional consequences of moral injury (e.g., fear and frustration [ 18 ]), and highlight imaginative solutions (e.g., debriefing sessions [ 19 ]) to ameliorate moral injury. Additionally, the qualitative studies’ samples differed from the quantitative samples, as the qualitative samples explicitly included or targeted students and trainees in their studies, whereas the quantitative studies did not explicitly name the inclusion of trainees in their samples.
Furthermore, a few differences were noted when comparing U.S.-based studies to studies from other countries. First, similar sample differences were noted when comparing the United States to studies from other countries in this review as noted when comparing the qualitative to quantitative studies. The U.S.-based studies did not explicitly include students and trainees, where there was more inclusion of these groups around the world. Moreso, the samples in the United States predominantly included physicians and nurses, whereas non-U.S.-based studies included a wider range of health professionals, including psychologists, social and psychological care workers, and clinical support workers, acknowledging the need to support the entire healthcare workforce. Last, it is important to note that non-U.S.-based studies included more psychosocial measures of wellbeing beyond the traditional understanding of professional and personal wellbeing. Other countries included measures of belonging, social support, psychological safety, psychological flexibility, and values-based questions, which add to the depth of understanding of moral injury and wellbeing amongst healthcare workers. In all, while there are differences across countries, samples, and methodologies found in this review, this work speaks as a cohesive body, offering a significant insight into the impact moral injury has on HCWs’ wellbeing.
In forefronting power dynamics in the study of moral injury, scholars can be more inclusive of who is represented in their study samples, recognizing that other healthcare staff (i.e., social workers, housekeeping staff, certified nursing assistants) are at risk for experiencing moral injury due to their lack of power within the healthcare system. Next research steps should include the study of social workers and mental health workers in the understanding of moral injury in healthcare. Specifically, the phenomenon of moral injury should be better understood from the ground up as it uniquely impacts professions differently. Future moral injury exploratory research should also include the measure of power/imbalance, as empirical support on the role of power in the experience of moral injury is needed. When studying power/imbalance, the impact of social support and collaboration on moral injury and wellbeing should be examined.
In shifting from exploration to intervention research, much work is to be completed. Current interventions on moral injury are individual interventions; however, when power is named as a tenet or assumption of moral injury, aligned interventions could, and should, be directed at the systemic level. Addressing moral injury at the systemic level is essential, and moral injury healthcare research has not studied the outcomes of systems-level interventions. Current literature has tested a few interventions for healing the experience of moral injury, such as using acceptance and commitment therapy and hosting moral rounds or lunches at work [ 79 , 80 ].
This review is not without limitations. Moral injury, which is not always named as “moral injury”, is a concept that is reported in articles beyond the ones included in this review under varying additional terminology (e.g., moral distress, moral emotion, and moral wrongdoing). For example, articles that used the term moral distress were excluded from this review, and while that provided a specific scope of research when studying the association of moral injury and wellbeing, moral distress and moral injury are terms that are often conflated in the literature, and studies may have been excluded that would otherwise fit the scope of this research. Moreso, moral injury is a concept which is recently gaining traction, and there are multiple definitions used for this term. Moral injury in this review was not limited to one definition of the term [ 11 , 12 ], and within the literature reviewed, multiple different scales to measure moral injury were used, making comparisons of rates of moral injury and associations to other wellbeing outcomes less consistently reliable. Additionally, this review used broad inclusion criteria for the term wellbeing, including wellbeing across professional and personal domains. While broad inclusion criteria on wellbeing were essential due to the emerging nature of moral injury in healthcare research, it also may have provided too many associations of moral injury and wellbeing to consider. Further, although a strength of this review was that two coders followed the review protocol, selection bias may have still occurred when selecting articles due to our positionalities. Last, the generalizability of this review is limited as several of the articles included in this review are based in the United States. The United States’ healthcare system fundamentally operates and is valued differently than in the majority of the world. Specifically, the capitalistic frame of healthcare services in the US, the US policy implemented for public health crises, and the lack of respect for the healthcare workforce all contribute to wellbeing in uniquely distinct ways than in other countries.
These studies, and their associated methodologies, each contribute to the greater meaning of moral injury in healthcare. This review begins to transition research from exploration and understanding to association and trends, in synthesizing the connection of moral injury to other wellbeing constructs in the field of healthcare. In the context of moral injury, its association with trauma is unsurprising; yet, a deeper understanding of the nature of the relationship between trauma and moral injury is urgently necessary. Future research should seek to incorporate additional tools that measure individuals’ belief systems in the study of moral injury to gain a better understanding of how non-personal beliefs are associated with moral injury. Additionally, future research should study moral injury across the allied health professions. This review makes the first steps in this identification process and in addressing gaps in the existing interventions, and begins to thread together rates, narratives, and conceptual framing connecting moral injury, burnout, and mental health outcomes. Future research should include intervention research to help identify strategies to ameliorate the experiences of moral injury and its associated outcomes.
Pari Thibodeau would like to acknowledge her dissertation committee members, Jennifer Greenfield, Heather Taussig, Karen Albright, and Michael Talamantes for the mentorship they provided on this paper within her dissertation.
The following supporting information can be downloaded at: https://www.mdpi.com/article/10.3390/ijerph20136300/s1 , Supplement S1: Joanna Briggs Institute Critical Appraisal Checklist for Qualitative Research. Supplement S2: Joanna Briggs Institute Critical Appraisal Checklist Case Series (Longitudinal) Studies. Supplement S3: Joanna Briggs Institute Critical Appraisal Checklist for Cross-Sectional Studies.
This research received no external funding.
P.S.T. contributed to this paper in conceptualization, methodology, software, validation, formal analysis, investigation, resources, data curation, writing—original draft preparation, writing—review and editing, visualization, supervision, and project administration. A.N. contributed to this paper in formal analysis, investigation, data curation, writing- review and editing. J.C.G. contributed to this paper in writing—review and editing. J.L.B. contributed to this paper in conceptualization, methodology, software, resources, writing- review and editing, supervisions, and project administration. All authors have read and agreed to the published version of the manuscript.
Not applicable.
Data availability statement, conflicts of interest.
The authors declare no conflict of interest.
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Both qualitative and quantitative articles were included in this review, and each methodology provided unique insights. Specifically, the quantitative articles presented rates and severity of moral injury and additional wellbeing outcomes, highlighting the significant relationships between moral injury and several additional measures of wellbeing.