Background: Nursing as an ethical practice requires courage to be moral, taking tough stands for what is right, and living by one’s moral values. Nurses need moral courage in all areas and at all levels of nursing. Along with new interest in virtue ethics in healthcare, interest in moral courage as a virtue and a valued element of human morality has increased. Nevertheless, what the concept of moral courage means in nursing contexts remains ambiguous. Objective: This (...) article is an analysis of the concept of moral courage in nursing. Design: Rodgers’ evolutionary method of concept analysis provided the framework to conduct the analysis. Data sources: The literature search was carried out in September 2015 in six databases: PubMed, CINAHL, Scopus, Web of Science, PsycINFO, and The Philosopher’s Index. The following key words were used: “moral” OR “ethical” AND “courage” OR “strength” AND “nurs*” with no time limit. After applying inclusion and exclusion criteria, 31 studies were included in the final analysis. Ethical considerations: This study was conducted according to good scientific guidelines. Results: Seven core attributes of moral courage were identified: true presence, moral integrity, responsibility, honesty, advocacy, commitment and perseverance, and personal risk. Antecedents were ethical sensitivity, conscience, and experience. Consequences included personal and professional development and empowerment. Discussion and conclusion: This preliminary clarification warrants further exploring through theoretical and philosophical literature, expert opinions, and empirical research to gain validity and reliability for its application in nursing practice. (shrink)

Since literary historian Robert Bone published his seminal essay ‘Richard Wright and the Chicago Renaissance’ in 1986, scholars have created new cartographies of previously unexplored terrain in American cultural history. The earliest studies focused on literature, but more recently attention has turned to other disciplines, including visual arts. Recent publication of The Muse in Bronzeville: African American Creative Expression in Chicago, 1932–1950 (2011) by Robert Bone and Richard A. Courage promises to decisively broaden scholarly understandings of the scope (...) and significance of Chicago-centred cultural production during the Great Depression and post-war years. Of particular relevance to contemporary studies of new media art is the manner in which then-emergent ideas and practices – centring on racialized subject matter, elite and mass audiences, traditional and new mediums of expression, private vs public sponsorship, and passive vs active reception of art objects – converged to create new paradigms and possibilities for visual artists to reshape consciousness in a period of institutional collapse and change. Chicago’s New Negro artists of the 1930s and 1940s, like their counterparts in 1920s Harlem, sought to reframe perceptions of African American life, to re-present the black subject as something other than an object of contempt or amusement beneath the privileged gaze of the white viewer. Just as these artists sought to revise perceptions of racial reality, examination of the wide range of actual images they created and the mediums and styles they explored revises reductive notions about creative expression in this period, which often portray a mere subordination of art to propaganda and an embrace of representational aesthetics and simplistic narratives in a fruitless detour in the evolution from modernism to postmodernism. On the contrary, Andrew Hemingway notes the range of stylistic experiment and characterizes so-called ‘social art’ as ‘a hybrid and unstable mode [which] had to carry the imperative to be an art equal in formal achievement to both the great art of the past and the modern tradition … [and] to suggest a political orientation without becoming overt revolutionary propaganda’ (2002).New media theorist Oliver Grau observes thatIn many quarters, virtual reality is viewed as a totally new phenomenon… but it did not make its first appearance with the technical invention of computer-aided virtual realities. On the contrary, virtual reality forms part of the core of the relationship of humans to images… grounded in art traditions that have receivedscant attention up to now.(2004)In the midst of another period of change, of transformed and transforming ideas and practices in the arts, we have much to learn from the attempts of Chicago’s New (Media) Negro artists to create ‘art for the people’, to immerse broad audiences in such accessible media as mural painting, photography and graphic arts. (shrink)

The paper examines the problematic understanding of “risk” in entrepreneurial literature that locates courage in either the loss orgain of having or in the difficulty and hardship of the doing. We argue in this paper that what is lost in this vernacular view of courage is a deeper notion of the subjective dimension of work and the social need of society. Grounded within the Catholic social and moral tradition, we find a richer notion of courage, which (...) in part corrects and rounds out the insufficient description of the vernacular understanding of courage in entrepreneurship. What we also find in this account of the virtues and subjective dimension of work is greater explanatory power of what happens to the entrepreneur in the work that he or she does. The end result of this analysis is a more spiritual, ethical and social understanding of entrepreneurship. (shrink)

Background: Moral courage is one of the most fundamental virtues in the nursing profession, however, little attention has been paid to it. As a result, no exact and clear definition of moral courage has ever been accessible. Objective: This study is carried out for the purposes of defining and clarifying its concept in the nursing profession. Methods: This study used a hybrid model of concept analysis comprising three phases, namely, a theoretical phase, field work phase, and a final (...) analysis phase. To find relevant literature, electronic search of valid databases was utilized using keywords related to the concept of courage. Field work data were collected over an 11 months’ time period from 2013 to 2014. In the field work phase, in-depth interviews were performed with 10 nurses. The conventional content analysis was used in two theoretical and field work phases using Graneheim and Lundman stages, and the results were combined in the final analysis phase. Ethical consideration: Permission for this study was obtained from the ethics committee of Tehran University of Medical Sciences. Oral and written informed consent was received from the participants. Results: From the sum of 750 gained titles in theoretical phase, 26 texts were analyzed. The analysis resulted in 494 codes in text analysis and 226 codes in interview analysis. The literature review in the theoretical phase revealed two features of inherent–transcendental characteristics, two of which possessed a difficult nature. Working in the field phase added moral self-actualization characteristic, rationalism, spiritual beliefs, and scientific–professional qualifications to the feature of the concept. Conclusion: Moral courage is a pure and prominent characteristic of human beings. The antecedents of moral courage include model orientation, model acceptance, rationalism, individual excellence, acquiring academic and professional qualification, spiritual beliefs, organizational support, organizational repression, and internal and external personal barriers. Professional excellence resulting from moral courage can be crystallized in the form of provision of professional care, creating peace of mind, and the nurse’s decision making and proper functioning. (shrink)

At the end of their article in the September 2014 issue of the Journal of Business Ethics, Douglas R. May, Matthew T. Luth, and Catherine E. Schwoerer state that they are “hopeful in outlook” about the “evidence that business ethics instructors are….able to encourage students…to develop the courage to come forward even when pressures in organizations dictate otherwise”. We agree with May et al. that it is essential to augment students’ moral courage. However, it seems overly optimistic to (...) believe that this improvement will result from any course in business ethics. Indeed, we question the appropriateness of their measure of moral courage and assert that business ethics educators must purposely design their courses to develop students’ moral courage. In particular, we advocate introducing business ethics students to works of literature featuring protagonists who exercise moral courage in organizations. Fiction provides rich accessible narratives that show students worlds beyond their experience, awaken their imaginations, and evoke their emotions. Further, we highlight morally courageous exemplars because they inspire the cultivation of character. Joining those who underscore the role of virtue in business ethics education, we argue that exposure to moral exemplars in fiction will help students to build the moral courage they need to carry out ethical decisions in the workplace. Results from 46 students at the end of an MBA ethics course featuring moral courage provide preliminary evidence of the effectiveness of our approach. (shrink)

Akratic agents know what is best, can do it, do not do it, and rationalize. According to Socrates, seemingly akratic agents are confused, ignorant of what is best. According to the Many, they are overcome, unable to do what is best. Unlike Socrates and the Many, Plato rejects hedonism and psychological egoism, but not the existence of akratic acts in the Socratic reductio. Counterexamples to both Socrates’ mismeasure account and the Many’s overpowering account pervade Greek literature and even the (...) Protagoras itself. In the courage-is-wisdom arguments, Plato again argues against hedonism and psychological egoism, and advances an Aristotelian definition of courage. (shrink)

There is growing interest in the positive organizational literature in the complex interplay between the positive and negative facets of organizations, individuals, and situations. The concept of courage provides fertile ground to study this interplay, since it is generally understood to be a positive quality that is manifested in challenging situations. The empirical study presented here looks at courage in a strategic decision-making context and takes an interpretive perspective; it focuses on the cognitive structures and subjective understandings (...) of managers and administrators involved in merger projects as a way to understand the dynamics surrounding managerial courage. Our study makes several contributions: it shows that managers consider courage to have a moral dimension, e.g., to be a positive and ethical response to a risky or difficult situation in which there is an interplay between organizational and personal interests; it identifies two kinds of managerial moral courage; it proposes a conceptual model with which to understand how evaluations of what is courageous and what is not are made; and finally, it offers four schemas developed from the data that add to our understanding of moral courage in management. (shrink)

This work develops the ethical attitude of courageous vulnerability through the integration of the phenomenon of involuntary memory in Marcel Proust's work and ...

It has been suggested that moral courage in the workplace supports more robust application of regulatory principles. A workforce with the courage to act on moral imperative, it is argued, can bolster corporate governance and promote both more stable business organisations and greater economic stability at large. Research in the area investigates the bases of moral courage, a central implication being that businesses should invest in ethical training as a matter of public policy. It is standard to (...) present moral courage as the strength of will to do the morally right thing. From a managerial perspective, however, this distorts the normative character of the kind of issues managers typically face. Doing the morally right thing commonly entails inflicting permissible harms. Such harms, though permissible, can be a source of moral concern to the conscientious manager. A difficulty for the standard account, then, is that moral courage may be expected in scenarios in which the moral implications of the manager's action have not been fully assessed. In this paper, an alternative account of moral evaluation is presented that incorporates the concern around permissible harms. The basis of such concern is found to be manager-regret. Building on this foundation, we can establish a new definition of moral courage, that understands the right action to be that which entails defensible harms, and requires courage because those harms will likely have to be defended. It should be recognised in the academic literature that moral courage has this intellectual dimension. Furthermore, managerial training and practice should reflect this understanding of moral courage if its benefits to public policy, in particular corporate governance, are to be realised. The thesis takes a novel approach to the topic that draws, centrally, on the work of Bernard Williams, Martha Nussbaum and Søren Kierkegaard. (shrink)

Ethical decision making in medicine has recently seen calls to move towards less prescriptive- based approaches that consider the particularities of each case. The main alternative call from the literature is for better understanding of phronesis concepts applied to decision making. A well-cited phronesis-based approach is Kaldjian’s five-stage theoretical framework: goals, concrete circumstances, virtues, deliberation and motivation to act. We build on Kaldjian’s theory after using his framework to analyse data collected from a three-year empirical study of phronesis and (...) the medical community. The data are a set of narratives collected in response to asking a medical community what making ethically wise decisions means to them. We found that Kaldjian’s five concepts are present in the accounts to some extent but that one of the elements, motivation, is constructed as playing a different, though still crucial role. Rather than being an end-stage of the process as Kaldjian’s framework suggests, motivation was constructed as initiating the process and maintaining the momentum of taking a phronesis-based approach. The implications for medical ethics decision-making education are significant as motivation itself is a highly complex concept. We therefore theorise that motivation is required for leading in, continuing and completing the actions of the ethical decision taken. Appreciating the central importance of motivation through the whole of Kaldjian’s framework has implications for cultivating the virtues of phronesis and courage to take the right course of action. (shrink)

This article aims to deepen the understanding of courage through a theoretical analysis of classical philosophers’ work and a review of published and unpublished empirical research on courage in nursing. The authors sought answers to questions regarding how courage is understood from a philosophical viewpoint and how it is expressed in nursing actions. Four aspects were identified as relevant to a deeper understanding of courage in nursing practice: courage as an ontological concept, a moral virtue, (...) a property of an ethical act, and a creative capacity. The literature review shed light on the complexity of the concept of courage and revealed some lack of clarity in its use. Consequently, if courage is to be used consciously to influence nurses’ ethical actions it seems important to recognize its specific features. The results suggest it is imperative to foster courage among nurses and student nurses to prepare them for ethical, creative action and further the development of professional nursing practices. (shrink)

Background Moral courage is a recognized virtue. Researchers have focused on various aspects of nursing moral courage, such as its conceptualization and influencing factors. Within these studies, various literature reviews have been conducted, but to our knowledge, bibliometric mapping has not been utilized. Aim This article aims to analyze the production of literature within nursing moral courage research. Research Design To investigate publication patterns, we employed VOSviewer and CiteSpace software, focusing on publication dynamics, prolific research (...) entities, and most cited articles. Additionally, we forecasted future research trends. Ethical considerations In our study, ethical review was not required. Results A total of 105 information sources were identified in the WoS database. Overall, there has been a significant increase in research volume after 2020. The most prolific countries are the United States, Finland, and China, while the most prolific source title is “Nursing Ethics.” Keywords are also related to moral dilemmas and ethics. However, there are further improvements needed in international cooperation. Conclusions The results proposed in this paper can serve as a starting point for comprehensive or systematic literature reviews and seek more detailed data, information, and knowledge in the field of nursing moral courage. It can enable outsiders to quickly understand research on nursing moral courage, whether for in-depth exploration or simply to facilitate more effective collaboration with nursing ethics experts. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Psychological CourageDaniel Putman (bio)AbstractBeginning with Aristotle philosophers have analyzed physical courage and moral courage in great detail. However, philosophy has never addressed the type of courage involved in facing the fears generated by our habits and emotions. This essay introduces the concept of psychological courage and argues that it deserves to be recognized in ethics as a form of courage. I examine three broad (...) areas of psychological problems: destructive habits; irrational anxieties; and psychological servitude in which one individual emotionally controls another. Psychological courage is the strength to confront and work through these problems. Such courage involves facing our deep-seated fear of psychological instability. I conclude that the development of psychological courage is essential to the well-being of many people.Keywordscourage, Aristotle, habits, dependency, rashness, cowardice, anxiety disorders, patienceThe virtue of courage exhibits different forms in human life. Types of courage can be broadly differentiated in terms of the fear which must be faced and the goal to be attained. Two forms of courage have been discussed at some length in the history of ethics. “Physical courage” is characterized by overcoming a fear of death or physical harm. The goals to be achieved by its exercise are traditionally defined by society or by the requirements of survival. The paradigmatic example is Aristotle’s (1987) brave soldier who faces death to defend his city (1115a25–35). Another example would be bravely defending self and family against a threat from nature such as a flood or dangerous carnivore. The second form, “moral courage,” also has some allusions in Aristotle (1115a12–13; 1115b1–2), but Plato’s portrayal of Socrates is in many ways the archetype for moral courage in Western philosophy. While Socrates is also said to have displayed physical courage in defending Athens, it is his fearlessness in defending a deeply held greater moral good against society which has inspired untold numbers of Plato’s readers, from the Stoics to today’s students. 1 In moral courage the major fear is loss of ethical integrity or authenticity, but moral courage is also tied to dealing with social disapproval (Martin 1986, ch. 4; Walton 1986). The person confronting her peer group over a racist joke displays moral courage. In acting courageously the individual maintains moral integrity while at the same time overcoming the fear of being rejected by friends. Other examples abound: the whistle-blower facing ostracism from colleagues for calling attention to injustice in the workplace, or the Quaker or Buddhist protesting against a manufacturer of armaments. Examples of physical and moral courage often overlap. Gandhi (as well as Socrates) exhibited moral courage while facing death, and a soldier in battle may have to deal with peer rejection of his heroic actions. However, the distinction, while imprecise, does speak usefully to quite different forms of courageous experience. [End Page 1]In this paper I want to introduce a third form of courage almost never discussed in the literature. Best called “psychological courage,” it is a form of the virtue which millions of human beings have to possess and exercise on a regular basis. The fear to be faced is not usually that of physical harm, nor is it fear of social ostracism. Nor is loss of moral integrity a major concern. The fear centers around a loss of psychological stability. I speak of the courage it takes to face our irrational fears and anxieties, those passions which, in Spinoza’s terms, hold us in bondage. These can range from habits and compulsions to phobias. Aristotle would have classified many of these under lack of temperance. A drinking habit or an irrational fear of open spaces reflects a lack of proper balance regarding the pleasures of life. But facing and working through these habits or anxieties can involve courage for several reasons. First, to admit the problem is to face the possibility of being stigmatized by society. In this sense psychological courage has some similarities to moral courage. Second, a great deal of pain, physical and psychological, can be involved in confronting the anxiety or changing the habit, and the individual knows this beforehand. Third, and most significant to this form of courage, the stability... (shrink)

The research described here contributes to the extant empirical research on business ethics education by examining outcomes drawn from the literature on positive organizational scholarship (POS). The general research question explored is whether a course on ethical decision-making in business could positively influence students’ confidence in their abilities to handle ethical problems at work (i.e., moral efficacy), boost the relative importance of ethics in their work lives (i.e., moral meaningfulness), and encourage them to be more courageous in raising ethical (...) problems at work even if it is unpopular (i.e., moral courage). Specifically, the study used a rigorous quasi-experimental pretest–posttest research design with a treatment (N = 30) and control group (N = 30) to investigate whether a graduate-level course in business ethics could influence students’ levels of moral efficacy, meaningfulness, and courage. Findings revealed that participants in the business ethics treatment course experienced significant positive increases in each of the three outcome variables as compared to the control group. The largest increase was in moral efficacy, followed by moral courage, and finally, moral meaningfulness. These findings are discussed in the context of the current research on business ethics education and POS. Implications for future research are discussed. (shrink)

Background The urgency of ensuring adequate moral courage in clinical nursing practice is evident. However, currently, there are few formal intervention plans targeted at enhancing the moral courage of nurses. Aim To develop a training program for improving the moral courage of nurses using the modified Delphi method. Research design A modified Delphi study. Participants and research context From November to December 2022, a literature review and expert group discussion were conducted to develop a preliminary training (...) plan framework. From January to March 2023, a two-round Delphi survey was performed, and a consensus was reached regarding the plan through online questionnaires. Descriptive statistics were used to analyze the data. Ethical considerations This study was approved by the institutional ethics committee (No. 138, 30 August 2021). All participants provided written informed consent. Results Consensus was reached on eight themes and 33 items to strengthen the moral courage training program for nurses. Conclusions Guided by a unified goal of moral education, a multi-level and acceptable intervention plan was designed to enhance the moral courage of nurses. (shrink)

Complex Pleasure deals with questions of literary feeling in eight major German writers—Lessing, Kant, Hölderlin, Nietzsche, Musil, Kafka, Trakl, and Benjamin. On the basis of close readings of these authors Stanley Corngold makes vivid the following ideas: that where there is literature there is complex pleasure; that this pleasure is complex because it involves the impression of a disclosure; that this thought is foremost in the minds of a number of canonical writers; that important literary works in the German (...) tradition—fiction, poetry, critique—can be illuminated through their treatment of literary feeling; and, finally, that the conceptual terms for these forms of feeling continually vary. The types of feeling treated in Complex Pleasure include wit (the startling perception of likeness) and the disinterested pleasure of aesthetic judgment; Hölderlin’s “swift conceptual grasp,” in which “the tempo of the process of thought is stressed”; “artistic imagination,” mood, sadistic enjoyment, rapturous distraction, homonymic dissonance, and courage as a mode of literary experience. At the same time, through the deftness, range, and surprise of its execution, the book itself conveys complex pleasure. The reader will also find fascinating, hitherto untranslated material by Nietzsche (“On Moods”) and Kafka (important sections from his journals and from his unfinished novel The Boy Who Sank Out of Sight). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 123.2 (2002) 293-297 [Access article in PDF] Angela Hobbs. Plato and the Hero: Courage, Manliness, and the Impersonal Good. Cambridge: Cambridge University Press, 2000. xviii + 280 pp. Cloth, $59.95. Hobbs directs this stimulating but rather unfocused study to a question of considerable interest and centrality in Platonic studies: the engagement of Platonic texts with the traditional Greek ethic of heroic endeavor. As she (...) is able to show, the Platonic texts appropriate much of the traditional language and ideology familiar from archaic literature to a new paradigm in which the eccentric [End Page 293] figure of Socrates is the exemplar. Hobbs emphasizes the rhetorical value of this approach, in that it could help to make the image of philosophy accessible and appealing to the young men whom Plato wished to attract as students and colleagues at the Academy. She points to the difficulties of this appropriation, however; and more can be said about the problems that it poses for Platonic rhetoric.The most cogent and interesting analysis in the book is dedicated to the Republic. Hobbs is able to show the connection between traditional concepts of andreia and the function of the soldier class of the ideal city, the thumoeideis. She traces to a common source the apparently various aspects of Plato's thumos and its corresponding social class—readiness to anger, concern for social status, an intense sense of shame, and indignation at unfairness. Platonic thumos represents "the need to form an ideal image of the self in accordance with one's conception of the fine and noble [kalon]." When the image is threatened, "anger, self-disgust and shame are likely to be the result. This ideal of oneself also needs to be confirmed by social recognition: others must treat one in accordance with one's self-image" (30).Hobbs demonstrates that the susceptibility of the thumos element to the kalon is key to the training of the guardian class from childhood, when intellectual understanding is less developed. She has interesting things to say about the role of the kalon in the value schemes of the Republic and Symposium (222-31), arguing that, as a Form, it must ultimately be identical with the Good (agathon), but that the kalon, because of its greater accessibility to an undeveloped intellect, is an easier way to begin the ascent toward the ideal. She effectively connects the concept of the thymoeidic personality to the description of the timocratic man in Republic 8.549c-550b, and, in the middle chapters of the book, to Callicles in the Gorgias, whose motivation, she argues, is primarily thymoeidic or timocratic, since he values sensual indulgence primarily as a token of the power and autonomy desired by the lover of prestige.While Hobbs is certainly right to use Achilles as the exemplar of the traditional ethic that Plato confronts, she is less successful in arguing that Achilles is a central figure in the Republic. In fact, as she points out, he disappears altogether from the myth of Er, where he is replaced by Aias. Achilles cannot be connected with the Platonic concept of thumos in its positive aspects once it has been argued that he is depicted as greedy and impious (390e, 391c). A number of Hobbs's other claims, that Platonic texts identify Socrates with Odysseus, or that Achilles performs his heroic acts through fear of death, are not supported by an adequate textual analysis. Hobbs tends to push a single allusion out of its context to reach extreme speculative conclusions. That Socrates in the Protagoras (315b9 and c8) quotes Odysseus' words ("And then I noted him," "And I also saw Tantalus") as he lists famous figures in Hades does not necessarily mean that Socrates becomes an Odysseus figure: such an identification would require more than these passing allusions, which function quite sufficiently as an ironic comment on the viewing of celebrities. That Homer's Achilles refers to the bleakness [End Page 294] of life in the underworld or emphasizes what he loses by his heroic choice does not mean that... (shrink)

This book argues that the negotiation of agency is central not only to the experience of war but also to its representation in cultural expressions, ranging from a notion of disablement, expressed in victimization, immobilization, traumatization, and death, to enablement, expressed in the perpetration of heroic, courageous, skillful, and powerful actions of assertion and dominance. In order to illustrate this thesis, it provides a comprehensive analysis of literary representations of the American War of Independence from 1775, the beginning of the (...) war, up until roughly 1860, when the Civil War marked a decisive historical turning point. As the first national war, it has an unquestionably exemplary status for the development of American conceptions of war. The in-depth study of exemplary texts from a variety of genres and by authors like Thomas Paine, Benjamin Franklin, James Fenimore Cooper, Catharine Sedgwick, William Gilmore Simms, and Herman Melville, demonstrates that the overall character of Revolutionary War literature presents the war as a forum in which collective and individual agency is expressed, defended, and cultivated. It uses the military environment in order to teach the values of discipline and self-subordination to a communal good, which are perceived as basic principles of a Republican virtue to guide the actions of the autonomous individual in a popular democracy. (shrink)

In the 1930s, the Bengali philosopher K. C. Bhattacharyya proposed a new theory of rasa, or aesthetic emotion, according to which aesthetic emotions are feelings that have other feelings as their intentional objects. This paper articulates how Bhattacharyya’s theory offers a novel solution to the puzzle of how it is both possible and rational to enjoy the kind of negative emotions that are inspired by tragic and sorrowful tales. The new solution is distinct from the conversion and compensation views that (...) dominate the existing literature, and it derives its significance from how it ties aesthetic experience to self-awareness. (shrink)

Marcel Proust offered the twentieth century a new psychology of memory and seeing. His novel In Search of Lost Time was written in the modern age of photography and art history. In Looking Back One Learns to See: Marcel Proust and Photography is an intellectual adventure that brings to light Proust’s visual imagination, his visual metaphors, and his photographic resources and imaginings. The book features over 90 illustrations. Mary Bergstein highlights various kinds of photography: daguerreotypes, stereoscopic cards, cartes-de-visite, postcards, book (...) illustrations, and other photographic mediums. Portraiture, medical photography, spirit photography, architectural photography, Orientalism, ethnographic photography, and fin-de-siècle studies of Botticelli, Leonardo, and Vermeer, are considered in terms of Proust’s life and work. The net is cast wide, and each image under discussion has been researched with subtle attention to art, literature, and cultural history. This scholarly study in literature and visual culture will be a delight, too, for general readers who love photography or Proust. Mary Bergstein is professor of History of Art and Visual Culture at the Rhode Island School of Design. She won the 2012 “Courage to Dream” book prize from the American Psychoanalytic Association for, Mirrors of Memory: Freud, Photography, and the History of Art (Cornell 2010). She has published numerous books and articles on art and visual culture from Italian Renaissance sculpture to contemporary photography. (shrink)

I soon discovered that I was quite isolated in my attempts to pursue the sociology of literature. In any case, one searched almost in vain for allies if one wanted to approach a literary text from the perspective of a critical theory of society. To be sure, there were Franz Mehring’s articles which I read with interest and profit; but despite the admirable decency and the uncompromising political radicalism of the author, his writings hardly went beyond the limits of (...) a socialist journalist who wrote in essentially the same style about literature as about political and the economy. George Lukács had not yet published his impressive series of essays on Marxist aesthetics and interpretation of literature. Of course, I was deeply touched and influenced by his fine little book, The Theory of the Novel , which I practically learned by heart. Besides Levin Schücking’s small volume on the sociology of literary taste, the only other major influence I can recall was George Brandes’ monumental work on the literary currents of the nineteenth century.Nonetheless, I had the courage, not to say hubris, to plan an ambitious, socially critical series on French, English, Spanish, and German literature, the beginning of which was to be formed by the above-mentioned studies. My attention was especially focused on the writes and literary schools which the German literary establishment either punished by total silence or raised up into the clouds of idealistic babble or relegated to quasi-folkloric anthropology .In these studies, I limited myself to the narrative forms of literature; for reasons which I hold to be sociologically and artistically valid, I believe that novels and stories represent the most significant aspect of German literature in the nineteenth century. While I in no way feel ashamed of these documents of my youth, I am conscious of their weaknesses. If I were to write them over again, I would certainly be less sure of some of the direct connections I drew between literature and writers on the one hand, and the social infrastructure on the other. In later publications I attempted to analyze with greater circumspection the mediation between substructure and superstructure, between social currents and ideologies; but my views on the social world and the necessity to combine social theory and literary analysis have not changed in any essential way. In the last decades the sociology of literature has become progressively more fashionable. The writings of my contemporaries have often amazed me because some—frequently in unnecessarily complicated and esoteric language—are so concerned with “mediation” that the connections between social being and social consciousness became almost obscured. Leo Lowenthal is professor emeritus of sociology at the University of California, Berkeley. He is also professor emeritus at the University of Frankfurt in West Germany. His collected works have been published in five volumes in German and in a parallel English edition. Lowenthal’s autobiographical writings, edited by Martin jay, will appear in the fall of 1987 under the title An Unmastered Past. Lowenthal’s present studies deal with German postmodernism. Ted. R. Weeks is a graduate student at the University of California, Berkeley, specializing in imperial Russian history. (shrink)

Ethics research literature often uses Rest’s Four Component Model of ethical behavior as a framework to teach business and accounting ethics. Moral motivation, including resolve to have moral courage, is the third component of the model and is the least-tested component in ethics research. Using a quasi-experimental design with pretest and posttest measurements, we compare the effectiveness of several methods (traditional, exhortation, reflection, moral exemplar) for developing resolve to have moral courage in 211 accounting students during one (...) semester. Results show that traditional, reflection, moral exemplar methods increased resolve to have moral courage, and that the reflection and moral exemplar methods were more effective than the other methods. (shrink)

The micro-level corporate social responsibility (CSR) literature has underscored the economic benefits of an organization's CSR investments, such as bolstering employees' organizational commitment and improving work performance. Yet, research on the potential influence of CSR in fostering socially oriented outcomes among employees has been rather scarce. This study aims to investigate the influence of CSR on employees' internal whistleblowing behaviors and the underlying mechanisms. A three-time-point survey was distributed across the service, manufacturing, construction, and financial insurance industries in Chinese (...) enterprises. The findings reveal that both internal and external CSR positively impact employees' internal whistleblowing behaviors through the mediating role of moral courage, with internal CSR demonstrating a stronger effect. Organizational loyalty positively moderates the mediating role of moral courage in the relationship between internal CSR/external CSR and internal whistleblowing behaviors. Theoretically, this study presents a pioneering endeavor in establishing the link between CSR and employees' internal whistleblowing behaviors, underscoring the significant role that employees' perceptions of CSR play in enhancing societal well-being and ethical governance. Besides contributing to the micro-level CSR literature, this study also provides practical insights for organizations seeking to leverage CSR as a tool for promoting employees' ethical conduct. (shrink)

Using the example of the feminist magazine Courage, the article shows how its participatory production process enabled a psy-feminist knowledge generation that also included women with psychiatric experience. The magazine makers combined the women’s observations, perceptions and interpretations with visual representations and a canon of literature that extended far beyond the field of psychiatry (criticism). Instead of medical psychopathologies, the women of Courage implemented writing styles and visual languages, which emphasised the experience of mental suffering and alterity (...) and related it to the social position of women. At the same time, Courage also presented alternative feminist treatments and therapies. The Courage’s critique of psychiatry was characterised by a multi-perspective approach that removed the topic of “women in psychiatry” from the narrow field of psychiatry, psychology and psychotherapy and expanded it to include artistic, patient- and experience-oriented and socio-critical perspectives. (shrink)

Research shows that people often do not intervene to stop immoral action from happening. However, limited information is available on why people fail to intervene. Two preregistered studies (Ns = 248, 131) explored this gap in the literature by staging a theft in front of participants and immediately interviewing them to inquire about their reasons for intervening or not intervening. Across both studies, most participants did not try to stop the theft or even report it to the experimenter afterward. (...) Furthermore, many participants reported confusion and inattention as precursors to nonintervention, yielding insight into what inhibits moral courage. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Belief and Context Determinacy in Interpreting FictionChristine Richards (bio)1Context Determinacy and the Interpretation of FictionThe Pragmatics of ReadingThe basic pragmatic structure of the reading of fiction has been described as a communicative context which has a speaker who performs the speech acts represented by the text and a hearer (addressee) to whom the speech acts are directed [Adams 12]. This model is based on the assumption that the reader (...) and the writer share not only a common language but a common context, which clearly presents problems for readers of fiction, where generic conventions as well as other cultural conventions of writing, such as satire and irony, or the separation of writers and readers by time, have to be contended with. The code model, which assumes that the writer and the reader share a common context, can be represented as shown in figure 1. Click for larger view View full resolutionFigure 1.W = writer, S = speaker, H = hearer, R = reader.However, it has also been argued [Eco, Role of the Reader 40; Eco, Semiotics 69; Richards 262] that no theory of a text is possible without a theory of contexts, since texts are processed and given meaning by a synthesis of propositions in them with those which originate in readers’ supplied contexts; and since the contexts of readers consist, first and foremost, of their background knowledge, beliefs, and culture, which are fundamentally interrelated, interpretation is inevitably determined by extralinguistic as well as linguistic factors. The context model might be represented as shown in figure 2. Click for larger view View full resolutionFigure 2.W = writer, N = narrator, R = reader.[End Page 81]The Extralinguistic ContextA good example of the role played by extralinguistic contexts in the interpretation of a text is to be found in the multiple interpretations of the sentence “The red sun was pasted in the sky like a wafer,” from Stephen Crane’s The Red Badge of Courage [64]. Susan Horton, in her discussion of accounts of this sentence [10–14], shows both how R. W. Stallman interprets Crane’s antiwar fiction as a Christian allegory where the word “wafer” functions as a symbol of the Eucharist [130], and how Marston La France rejects Stallman’s interpretation on the basis that Crane is not a Christian, and certainly not a Catholic [99–100]. La France’s rejection of Stallman’s Christian context for atheism is rooted in his interpretation of the sun as a repeated image in the co-text, which he believes signifies nature’s indifference to death, war and heroism. Here the lexemes “pasted” and “wafer” become images of a seal at the end of a legal document, implying the finality of death in war. Milne Holton interprets the image of the sun as a characteristic of the symbolic imagination of the character Henry Fleming rather than of the writer (Crane) [90–91].Horton documents but does not theorize the determining features of these contexts, but this problem can be tackled by applying Marcello Pagnini’s theory of “the introjection of the referent” [9] to explain how the contextual semes of readers, determined by different cultural systems, are introjected into texts. Following Jurij M. Lotman’s typology of cultural systems [Lotman and Uspenskij], Pagnini cites as relevant systems ethics, ideology, history, philosophy, myth, the law, anthropology, politics, ethnicity, literature, aesthetics, psychology, rhetoric and symbolism [34], which represent fundamentally interrelated complexes of systems that make up societies. If Pagnini’s model is taken with that of Richards [267], which conceives of interpretation as a synthesis of propositional inferences in texts with those drawn from readers’ contexts, these two models provide a methodological basis for explaining how the contexts of Stallman’s and La France’s conflicting interpretations derive from philosophically opposed belief systems within culture—Christianity and atheism. These models also help to explain Holton’s interpretation as one located within a different philosophical context, that of the convention of character analysis in fiction, which during the last few decades has developed into the more theoretically sophisticated field of narratology. It should be stressed, however, that interpretations themselves always take place within historical and interactive frameworks, which are influenced... (shrink)

This book is an admirable addition to the genre of books which concentrate on a single Platonic dialogue so as to exhibit the mutual dependence of the overt logos and the interlocutors' historically situated characters. The overt logos of the second half of the Laches is an aporetic discussion of courage, and Schmid shows how Plato portrays the different character flaws of the famous generals, Laches and Nicias, as hindrances to further investigation. Through a fine treatment of the relevant (...) sections of Thucydides' The Peloponnesian War, Schmid makes clear how these flaws also led to the failures of courage by Laches at the battle of Mantinea and by Nicias in the Sicilian campaign. He maintains that the secondary literature has failed to appreciate sufficiently not only that Laches' definition of courage is thoroughly traditional, deriving from Homer and Tyrtaeus, but also that Nicias's definition is not Socratic but rather sophistic and Promethian, connected with Periclean humanism. Laches defines courage as "the endurance of the soul" who fears disgrace, especially in reference to soldiers in a phalanx, but his definition omits the element of boldness, for instance, of a general who formulates an unexpected and even unpopular plan of attack or retreat. Nicias defines courage as "the knowledge of dreadful and emboldening things" which, for instance, enables a general to lead soldiers to victory. His definition not only denies the unavoidable contingency of life, and especially of war, but also overlooks the endurance of soul which is required to control one's fear of this contingency and to pursue one's plan. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 46, no. 2. © 2020 by Feminist Studies, Inc. 431 Cynthia Belmont and Angela Stroud Bugging Out: Apocalyptic Masculinity and Disaster Consumerism in Offgrid Magazine Popular conceptions of survivalism in the United States typically feature the eccentric, backwoods, working-class figures found in television shows such as Doomsday Preppers and Prepper Hillbillies. Offgrid magazine, which first hit the stands in the summer of 2013, however, sells a compellingly (...) bourgeois personal connection to disaster in the vein of men’s self-improvement literature, wherein successful masculinity requires courage, preparedness for calamity, and the resources to shop. Each issue of Offgrid focuses on a “real-life” survivalist or a singular catastrophic event that is dramatically represented on the cover by a self-sufficient man decked out in gear that will allow him to survive a crash landing, escape a city devastated by an earthquake, navigate the hazards of a hacker-created blackout, or evade the destruction of an erupting volcano.1 Filled with articles offering tips on how to prepare, self-defense strategies, profiles of survivalists, disaster scenarios, gear reviews, and advertisements, Offgrid mainstreams prepper culture by retooling the The authors contributed equally to this article; the order listed is alphabetical and should not be construed as implying differing contributions. 1. The terms “survivalist” and “prepper” apply to anyone committed to honing the skills and acquiring the resources required to survive in any context, including disasters, and are used interchangeably in Offgrid. 432 Cynthia Belmont and Angela Stroud face of apocalyptic survival as a regular-guy protagonist whose low-profile normalcy disguises the smoldering heroic potential that will ignite within him when disaster strikes. In this article, drawing upon insights from the sociology of masculinity, environmental feminism, and ecocriticism, we examine the representation of gender, nature, and disaster in issues of Offgrid, spanning nearly three years, from June 2015 through February 2018. While vivid depictions of cataclysm might seem provocative enough to captivate the Offgrid reader, we argue that its principal appeal is that it gives its ninety -one-percent male audience the opportunity to engage directly in what Casey Kelly terms “apocalyptic manhood,” an emergent version of American masculinity that “confirm[s] the necessity of masculine skills as society meets its demise.”2 Thus, Offgrid provides an occasion for readers to salvage a masculinity that feels perpetually threatened within contemporary American culture—a highly effective strategy in promoting the expansion of what we term disaster consumerism. We concur with ecofeminist Greta Gaard’s contention that “masculine gender identity has been constructed as so very antiecological, and thus its interrogation and transformation seem especially crucial” at this time of environmental crisis; this concern resonates particularly poignantly with regard to the apocalyptic imaginary.3 Marketing Disaster, Selling Masculinity Scholars have long argued that commercial media play an important role in circulating gender ideals that are “rooted in consumer capitalism wherein profit can be produced by generating insecurity about one’s body and one’s consumer choices.”4 Of course, despite their influence, advertisers do not create insecurities out of whole cloth; rather, they operate within the context of shifting gender discourses and cultural anxieties. Whereas the authors of a 2005 study found that alcohol ads portrayed men as affable losers who, rejected by strong women, 2. “2018 Recoil Offgrid Media Kit,” Recoil Offgrid; Casey Ryan Kelly, “The Man-pocalypse: Doomsday Preppers and the Rituals of Apocalyptic Manhood,” Text and Performance Quarterly 36, no. 2–3 (2016): 96. 3. Greta Gaard, Critical Ecofeminism (New York: Lexington Books, 2017), 167 (italics in original). 4. Susan M. Alexander, “Stylish Hard Bodies: Branded Masculinity in Men’s Health Magazine,” Sociological Perspectives 46, no. 4 (2003): 551. Cynthia Belmont and Angela Stroud 433 were driven to drink with their buddies, an analysis of Super Bowl commercials just five years later demonstrated that the tone had become “a simpler, angrier one [that was] crafted to galvanize men to buy.”5 The authors of the latter study suggest that the masculine aggression in the ads they analyzed reflects men’s economic insecurities, which advertisers exploit by encouraging men to feel nostalgic for and frustrated about their diminished power. Ads telling men to “wear the pants” and take a stand... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:14 Feminist Studies 46, no. 1. © 2020 by Feminist Studies, Inc. Melissa Oliver-Powell Beyond the Spectacle of Suffering: Agnès Varda’s L’Unechante,l’autrepas and Rewriting the Subject of Abortion in France In the spring of 1971, three years after the revolutionary fervor of May 1968 in France, 343 women put their names to a courageous manifesto announcing that they were criminals of a particularly gendered nature. The authors of Manifeste (...) des 343 (Manifesto of the 343) comprised a large group of culturally eminent French women and activists declaring that they had all illegally undergone abortions, which at this point, despite growing decriminalization throughout much of Western Europe, were still outlawed within their republic. Though many of the revolutionary fires had now eased to embers, French feminists demonstrated that reproductive rights were still a vital and unresolved topic of social justice. Including names as weighty as Simone de Beauvoir, Jeanne Moreau, and Catherine Deneuve, the manifesto brought together exceptional women from the fields of academia, law, theater, film and literature, alongside grassroots activists. Their action was a bold challenge to the French authorities, daring them to arrest some of the country’s brightest thinkers and cultural innovators under a law the signatories felt was deeply unjust, sexist, and antithetical to the values of individual liberty and citizenship. It was a case of those with the broadest shoulders weaponizing their privilege to present a robust front line in the wider struggle for women’s rights. One of the signatories was filmmaker Agnès Varda. Her name, like those of several others on the list, demonstrates the symbiosis between Melissa Oliver-Powell 15 cultural production and gender politics that has often characterized French feminist thought. From the multidisciplinary writings of Beauvoir, to the novels of the écriture féminine movement, to the lyrical academic prose of Hélène Cixous, Luce Irigaray, Julia Kristeva, and others, French and Francophone feminist writers have tended to connect art and politics with a great deal of fluidity. As a committed activist and a filmmaker, Agnès Varda falls very much within this tradition, often adopting and developing feminist practices within her cinema. This article examines how Varda’s 1977 film, L’Une chante, l’autre pas (One Sings, The Other Doesn’t) interacts with and participates in the feminist political project of reproductive rights as well as the ongoing intellectual and moral debates over abortion taking place in France throughout the late 1960s and 1970s. I look particularly at the adversarial construction of abortion narratives within these debates and the location of victimhood therein. Within mainstream cultural representations in and beyond France, abortion is typically constructed as either a traumatic or a transgressive moment. The same is often true on either side of political and social debates on abortion, which have tended either to characterize the women who get abortions as irresponsible and amoral or as sympathetic victims in need of protection. Though the transgressive element persists, it is the interaction with representations of trauma that interests me here. In approaching discussions of gendered injustice, it is common for feminist writers and activists to leverage pathos as a rhetorical strategy. While suffering can be a highly effective and galvanizing expression of oppression, such discourses also run the risk of producing excessive depictions of victimhood, which can displace the capacity for action from the subject of hardship onto the privileged oppressor. This risk is particularly at stake within the cultural form of film, as its visuality and identificatory mechanics have the potential to spectacularize the female victim and make her relatable only through suffering. This was often the case in earlier French films that featured abortion such as Les Mauvaises rencontres (1955), Des gens sans importance (1956), Journal d’une femme en blanc (1965), and Une femme en blanc se révolte (1966), all of which made their subjects sympathetic by entwining them in long narratives of victimization ending in death or disgrace. This article looks at how Varda’s L’Une chante, l’autre pas disengages from the spectacle of suffering that so often characterizes representations of women’s experiences 16 Melissa Oliver-Powell and rejects the idea that abortion narratives must... (shrink)

MacKay’s Public Health Virtue Ethics offers a distinctive approach to public health ethics, with social structures at the forefront. MacKay’s helpful overview of the recent literature considers three distinct referents for ascribing virtues in public health ethics: (i) individuals, such as public health practitioners, (ii) social structures, such as public health institutions and policies and (iii) the communities affected by public health policy. While MacKay is interested in virtuous structures, I am interested in the structure of virtue as a (...) precursor to this approach. In this commentary, I seek to unpack the structure of virtue itself, to delineate what various accounts of public health virtues offer, including MacKay’s new account. For such clarity, I turn to David Pears’ neo-Aristotelian essay on moral courage, in which he distinguishes external goals, internal goals and countergoals. Additional virtue vocabulary advances discussion of how the moral psychology of virtue traditions can be best adapted to public health professions, policy and practice. (shrink)

This article explores the relational and motivational leadership behaviors that may promote stewardship in organizations. I conceptualize stewardship as an outcome of leadership behaviors that promote a sense of personal responsibility in followers for the long-term wellbeing of the organization and society. Building upon the themes presented in the stewardship literature, such as identification and intrinsic motivation, and drawing from other research streams to include factors such as interpersonal and institutional trust and moral courage, I posit that leaders (...) foster stewardship in their followers through various relational, motivational, and contextually supportive leadership behaviors. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.2 (2003) 475-477 [Access article in PDF] A Small Treatise on the Great Virtues: The Uses of Philosophy in Everyday Life, by André Comte-Sponville, trans. Catherine Temerson; x & 352 pp. New York: Metropolitan Books, 2001. Of two minds, I mirror the two sorts of audience this book's twenty-four translations have sought: "students" and "readers" (p. 5), those for whom the scholarly content and apparatus (...) may be of interest and those hopefully many more who wish to become better, to become virtuous. Although "students" will not find sustained engagement with this book rewarding, its bright virtues will raise "readerly" smiles among them.Reasons for Small's great popularity since its 1995 PUF release derive not from essaying eighteen virtues in its eighteen chapters. Its allure is its dance with love's piquant absences, a dance with virtues as "feeble approximations of love" (p. 98). Indeed, chapter 1 teaches that politeness "is not a virtue but a simulacrum that imitates virtue (in adults) and paves the way for it (in children)" (p. 13). And since love, "the alpha and omega of all virtue" (p. 226), is not itself clearly a virtue, then perhaps at most fifteen virtues are treated. For as all readers will pleasurably discover, purity (chapter 14) is really refractions of love's qualities.The virtues are multiply interconnected, not unified as Socrates thought. This idea finds graceful expression, among other places, at the conclusion of "Generosity" (chapter 7). "Combined with courage, it turns out to be heroism. Joined by justice, it becomes equity. Coupled with compassion, it becomes benevolence. In league with mercy, it becomes leniency" (p. 102). And chap-ter 9's mercy? "Because hatred is a sadness, mercy (like the process of mourning, which it resembles and might even require, since to forgive is to bid farewell to our hatred) is on the side of joy. When it is not yet joyous, it is forgiveness; when it already is, it is love" (p. 131). Simone Weil's meditations on God's absence, or "withdrawal," occasion insights into authentic parental love. [End Page 475] God does not fill the world since "were he to do so, there would be only God and no world"; similarly, "more often than one might think, parents withdraw, step back, cede their space to their children, and refrain from exercising all the power at their disposal. Why? Because they love them" (p. 274).Unfortunately, love's flowers, potted in this garden of Adonis (Phaedrus 276b), must contend with "student" scrutiny from without and a suffocating lack of concision from within. This "student's" efforts failed to disentangle ambivalences about the loving ego in the long, concluding love chapter. Organized into three sections—eros, philia, agape—the first has no patience for subtleties of the Symposium's eros. "Have I begged the question?... So be it," since Plato confuses "love—in all its forms—with [ego's] want" (p. 243). Philia "is a different way of [ego's] possessing, of enjoying" (p. 277). Finally, agape, universal and disinterested love, is simply one's genuine conatus, one's true power of existing (pp. 270f). So ego loves three ways—desire, possession, power—but each is about ego. Eros "usually" (p. 262) intermixes with philia: "we are forever hesitating, oscillating, fluctuating between the two affects [desire and joy] and the two truths (Plato's and Spinoza's), between want and capacity, hope and gratitude, passion and action, religion and wisdom, between the love that desires only what it does not have and wants to possess (ero \ s), and the love [philia] that, since it desires only what is, has everything it desires and finds pleasure and joy in it" (p. 253). Nevertheless, philia without excess Platonic eros is about and for ego, not alter. For the friend per se gives ego joy: ego's joy is the definiens of philia (pp. 249ff). Disconcertingly, there are a few contrary formulations of philia as loving "the other for the other's benefit" (p. 262). If "metaphysics is the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.1 (2001) 46-58 [Access article in PDF] In Defense of Trimming Eugene Goodheart I In The Education of Henry Adams, Adams disparages a class of English politicians as "trimmers." They are "the political economist, the anti-slavery and doctrinaire class, the followers of Tocqueville, and of John Stuart Mill. As a class, they were timid--and with good reason--and timidity, which is high wisdom in philosophy, sicklies (...) the whole cast of thought in action." 1 Timidity in action, but high wisdom in philosophy. Adams's ambivalent characterization is, relatively speaking, kind to the trimmer, for in the prevailing view he has a reputation for cowardice, lack of integrity, unprincipled behavior. Dante did not know the word, but the "neutrals" (in Sinclair's translation) whom the poet consigns to limbo have been retroactively called trimmers. Virgil regards them as beneath contempt: "Let us not talk of them; but look thou and pass." Sinclair explains why: "These innumerable seekers of safety first, and last, who take no risk either of suffering in a good cause or of scandal in a bad one, are here manifestly, nakedly, that which they were in life, the waste and rubbish of the universe, of no account to the world, unfit for Heaven and barely admitted to Hell. They have no need to die, for they 'never were alive'. They follow still, as they have always done, a meaningless, shifting banner that never stands for anything because it never stands at all, a cause which is no cause but the changing magnet of the day. Their pains are paltry and their tears and blood mere food for worms." 2The dictionary defines trimming as the "modif[ication] of one's attitude in order to stand well with opposite parties; also to accommodate oneself to the mood of the times," and gives 1685 as the date of provenance. By the late nineteenth century trimming becomes opportunism: [End Page 46] "to modify according to expediency." So it was something of a surprise to find a defense of trimming in Macaulay's famous History of England in his eulogy of one of Charles the Second's ministers, Viscount Halifax (Charles Savile). "Halifax," we learn, "was a trimmer on principle. He was also a trimmer by the constitution of his head and his heart." Macaulay sums up Halifax's defense in his essay "The Character of a Trimmer." "Everything good, he said, trims between extremes. The temperate zone trims between the climate in which men are roasted and the climate in which they are frozen. The English Church trims between the Anabaptist madness and the Papist lethargy. The English constitution trims between Turkish despotism and Polish anarchy. Virtue is nothing but a just temper between propensities any one of which, if indulged to excess, becomes vice." Behind trimming lies Aristotle's golden mean.What of the character of the trimmer? Macaulay provides an admirable and admiring portrait of Halifax. "His understanding was keen, sceptical, inexhaustibly fertile in distinctions and objections; his taste refined, his sense of the ludicrous exquisite; his temper placid and forgiving, but fastidious, and by no means prone either to malevolence or to enthusiastic admiration." Charming and agreeable, but where is the integrity or courage, attributes that we associate with character? He had nothing in common with those who fly from extreme to extreme, and regard the party which they have deserted with an animosity far exceeding that of consistent enemies. His place was on the debatable ground between the hostile divisions of the community.... The party to which he at any moment belonged was the party which, at that moment, he liked least, because it was the party of which at that moment he had the nearest view. He was therefore always severe upon his violent associates, and was always in friendly relations with his moderate opponents. Every faction in the day of its insolent and vindictive triumph incurred his censure; and every faction, when vanquished and persecuted, found in him a protector. To his lasting honor it must be mentioned that he attempted to save those victims whose fate... (shrink)

Kirkpatrick's contribution is evaluated in the context of historical developments and persistent crisis in the psychology of religion. The field has been characterized by the lack of a unifying theory, as well as by some literature being driven by religious apologetics. Kirkpatrick's approach has been truly theory-driven, always seeking a general psychological framework for analyzing religion and religiosity. His personal odyssey led him to embrace Bowlby's attachment theory, which has had a unique impact of research in academic psychology. But (...) then Kirkpatrick demonstrates his honesty and courage in realizing that the attachment framework was less than adequate for the task of unifying the field. Instead, he invites us to join him in embracing the broader framework of cognitive-evolutionary theory, which should serve as the unifying framework for the field. I concur with his judgment. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Home Is Somewhere Else: Autobiography in Two VoicesPatrick HenryHome Is Somewhere Else: Autobiography in Two Voices, by Desider Furst and Lilian R. Furst; xv & 235 pp. Albany: SUNY Press, 1994, $14.95 paper.Published in the “Margins of Literature” series, Home Is Somewhere Else follows a family of three who, on the margins of the Holocaust, live for nine months in Nazi occupied Vienna before escaping illegally in (...) early 1939 into Brussels and then legally to England. The narration goes on to relate both the life of that family in England until the mother’s death in 1969 ended “the symbiotic threesome” (p. 203) and the subsequent emigration of the father and daughter to the United States where, with her retired father, the daughter pursues her career as professor of comparative literature. The final chapter, “As My Father Used to Say,” records the wisdom and witticisms of her father who died in 1985 leaving her alone, in mourning and still deracinated, having become “more [herself] and thereby more other” (p. 217). “My geographical roots are shallow; only those created by the brand mark of the red ‘J’ [meaning “Jew” and stamped on the family passport in Vienna in 1938] run deep into my being” (p. 217).The technical interest of the book resides in its dual autobiographies. Desider, the father, wrote his (entitled A Superfluous Man) in the early 1970s after his retirement and emigration to the United States. Lilian, the daughter, read it in 1983 and found it organized into chapters around places where they had lived. Without rereading it, she began her autobiography in 1991, deciding to write alternative chapters that would be centered on the same places her father had written about: Vienna, Cologne, Brussels, London, Bedford, and Manchester. In addition, he writes a chapter on the Isle of Man where he was interned for four months in 1941 and she on Chertsey where she spent a year alone. She also writes a chapter about her mother’s life and one on her life with her father in America. [End Page 156]Although both autobiographies are completely retrospective accounts composed, without diaries or notes of any kind, decades after the initial events they narrate, each reflects the preoccupations of the narrator at the time of the events being narrated. Thus Lilian’s, composed as “a tribute of [her parents] for bringing [her] through to safety” (p. xiv), contains the child’s impressions of family, friends, home, relatives, and nanny as well as her fear and terror as she experiences the Nazi entry into Vienna in 1938, Crystal Night, the train ride to Cologne, and the flight to Brussels. From Desider’s, on the other hand, emanates the broader vision of the responsible adult, parent and husband, conscious of the historical scope within which his particular drama unravels. He paints in vivid colors the happy decade in Vienna (1928–38), the descent into the hell of Nazism, the struggle to escape “this gigantic prison” (p. 47), and his appreciation and admiration for the British. He underscores the complexity of the situation by populating his account with scores of individuals—unfortunate Jews, sadistic Nazis, good Austrians, profiteers of all kinds—and by frequent conflicting references to Providence, destiny, luck, and the totally gratuitous nature of survival. Written as a memorial to his wife by a man who claims never to have wanted anything more than a normal life for himself and his family, his narration fittingly ends with her death in Manchester in 1969.The power of the book, however, springs as much from what unites the narratives, as from what divides them. I am not speaking of the similarity of events but rather of the deeply held human values (responsibility, courage, sacrifice, family union, interdependence, and love) that resonate powerfully throughout both accounts. Indeed, the intertwining of the two voices is poetically and umbilically linked to the hands of father and daughter that grip each other throughout the narrative. We find a father who risks everything to keep his family together, a mother who gives up her medical career for the same reason, and a daughter, full of gratitude, love, and an intense sense... (shrink)

The prime concern of education is to evolve the good, the true and the divine in man so as to establish a moral life in the world. It should essentially make a man pious, perfect and truthful. The welfare of humanity lies neither in scientific or technological advancements nor in acquisition of material comforts. The main function of education is to enrich the character. What we need today more than anything else is moral leadership founded on courage, intellectual integrity (...) and a sense of values. Since education is a powerful instrument of social change and human progress, it is also a powerful tool to cultivate values in an individual. Therefore all the educational institutes have greater responsibility to impart learning and cultivation of values through education. For inculcating values many educationists have suggested different ideas such as : provision of value based curriculum, designing special orientation program for teachers, value based foundation courses, publication of literature based on values, necessity to develop code of conduct for teachers and students, inculcation of philosophical viewtowards life among teachers and students. Further to cultivate values among the new generations we are to design a curriculum from out of our accumulated cultural heritage. (shrink)

On old age that steals on us fast -- Spiritual development -- The search for happiness -- Meaningful living according to logotherapy -- Guiding principles of logotherapy -- The courage to be authentic : philosophical sources of logotherapy -- The concept of meaning in religion and literature -- Life as a task -- On fate and meaningful living -- Despair as mortal illness in aging -- The gifts of the Gods : sources for discovering meaning in life -- (...) The importance of humor and laughter in old age -- Dealing with guilt and remorse -- Coping with loneliness -- A logotherapeutic perspective on death. (shrink)

Background: The concept ‘encounter’ occurs in caring literature as a synonym for dialogue and relation describing deeper levels of interaction between patient and nurse. In nursing and caring research, the concept ‘caring encounter’ is often used without further reflection on the meaning of the concept. Encounters are, however, continuously taking place in the world of caring, which calls for a clarification of the concept. Objectives: This study is an analysis of the concept of caring encounter in nursing from the (...) patients’ and nurses’ point of view. Method: Rodgers’ evolutionary view guided the concept analysis within the theoretical perspective of caritative caring. Data sources: Peer-reviewed articles in English published between 1990 and 2014 were retrieved from the databases: CINAHL, PubMed, Web of Science, ScienceDirect (Elsevier), Springer Link, Primo Central (Ex Libris) and Academic Search Premier (EBSCO) using different combinations of encounter, caring and nursing as keywords. In all, 28 articles related to caring encounters were included in the analysis after applying inclusion and exclusion criteria. Ethical considerations: This study was conducted according to good scientific practice. Results: Four antecedents to the caring encounter are found in the nurse’s way of being: a reflective way of being; openness, sensitivity, empathy and ability to communicate; confidence, courage and professionalism; and showing respect and supporting dignity. The attributes are as follows: being there, uniqueness and mutuality. As a consequence, the caring encounter influences both patient and nurse. Discussion and conclusion: The caring encounter is an encounter between two equal persons where one is nurse and the other is patient. They encounter in mutuality, in true presence, and both have allowed themselves to be the person they are. The results clarify the conceptual differences between relationship and caring communion as the mutuality in the caring encounter differs from the dependence on the other pronounced in the relationship. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.4 (2003) 553-554 [Access article in PDF] Ruby Blondell. The Play of Character in Plato's Dialogues. New York: Cambridge University Press, 2002. Pp. xi + 452. Cloth, $75.00. Plato's dialogues were written before audiences distinguished philosophy from literature. Recently scholars have argued that the dialogues should be read as philosophy that is literature, and no one makes the case better than (...) Blondell does in this splendid work. Her argument compels by focusing on character in the relevant senses: as the dramatis personae of the dialogues, as that which individuates them and prompts them to act in ways that affect their very souls, and as "the effects of literary characterization on the moral character of the audience" (2). Character connects the dialogues as "literature," "philosophy," and paideia.In Plato's careful delineation of the characters of his dramatis personae, Blondell finds a tension between the existence of human particularity and the search for generic types. Socrates is a prime example of the dialectical movement between particularity and its attempted transcendence. Plato's choice to write dialogues is also "an assertion of human plurality" (49) that exhibits the pathos of trying to transcend human experience. "Dramatic form... becomes a medium for exploring the limits of transcendence, and the multiple tensions—between ideal and particular, mind and body, original and image, one and many, being and becoming, divine and human, deduction and persuasion, reason and emotion—which pervade the works of Plato" (50). Blondell's discussions of how dramatic form serves epistemological and pedagogical aims in Hippias Minor, Republic, Theaetetus, Sophist, and Statesman are so rich in insight and nuance that one hesitates to suggest they could be improved upon. Still, greater emphasis on the historical and cultural contexts shared by characters, author, and audience might add to our understanding of Plato's preoccupation with these specific philosophical tensions as well as his choice to address them through dramatic form.Blondell's discussion of Theaetetus is especially good in showing how "abstract epistemological issues... play themselves out in the world of specific, particularized human beings.... [I]t is this personal dimension of epistemology—the fact that we are particular, embodied individuals—that generates most of the problems in this dialogue (especially the reliability and subjectivity of sense perception)" (252). That philosophy, epistemology, and pedagogy come to be identified with Socrates also generates problems. Can there be philosophy without Socrates? To become a philosopher, must one resemble Socrates? If philosophy cannot go on without Socrates, how can it realize its aim of transcending human particularity? If philosophy can go on without him, will its practice and pedagogy nonetheless require dialectical discussion among embodied inquirers?No character in the dialogues appears a more likely successor to Socrates than Theaetetus. He resembles Socrates in appearance and character, and Blondell notes that repeated references to the younger man's gentleness and courage, and to his training in geometry, recall nothing so much as the guardians of the Republic. Theaetetus is the right kind of interlocutor, and one that allows Plato to portray—and defend—the elenchic Socrates, who merges with the "productive" Socrates in this dialogue. Before meeting Socrates, Theaetetus's attempts at philosophy were unsuccessful because he needed someone like himself to help him realize his philosophical potential. Socrates offers himself as [End Page 553] an intellectual midwife, yet Blondell observes that, his protestations to the contrary notwithstanding, he sometimes assumes the position and privileges of a father, and at other times is identified with philosophy as the object of desire. As an intellectual parent, Socrates demonstrates his superiority to Theodorus as the orphan's guardian. That Theodorus was Protagoras's pupil suggests one line of descent for Theaetetus: Protagoras—Theodorus—Theaetetus. Socrates' invocation of Parmenides suggests another: Parmenides—Socrates—Theaetetus. Different lines of descent bring different kinds of pedagogy: passive transference from Sophist to pupil versus active learning through dialectical discussion.But there is more to being a philosopher than what is found in Socrates or Theaetetus, for the ideal philosopher as Socrates describes him lacks... (shrink)

In _The Priority of Prudence_, Daniel Mark Nelson proposes a reappropriation of a moral perspective that focuses on the cardinal virtues of courage, temperance, justice, and prudence. The study aims to recover and rehabilitate the virtue of prudence as a way of resuming a moral conversation that has been stalemated for too long. Nelson's main source for reviving the virtue of prudence is St. Thomas Aquinas's account of the cardinal virtues in the _Summa Theologica_. A primary problem with using (...) Aquinas as a source for reviving an ethics of virtue centered on prudence is that he is commonly perceived as the most prominent figure in the conflicting natural-law tradition. According to Nelson's reinterpretation, however, Aquinas teaches that moral understanding depends first and foremost on prudence working in accord with other cardinal virtues and that natural law functions to explain moral reasoning rather than to guide it. This study serves to advance the debate about the contemporary relevance of an ethics of virtue by way of its significantly more detailed explication of prudence. Nelson makes important connections between influential reinterpretations of the ethical theory of Aquinas that have been published during the last thirty years and widespread interest in an ethics of virtue that has been expressed by Alasdair Maclntyre, Stanley Hauerwas, William Sullivan, Robert Bellah, and others. _The Priority of Prudence _represents a significant contribution to the scholarly literature both in the study of Aquinas and in the debate on the ethics of virtue. (shrink)

Mary Taylor, Charlotte Bront"e's closest and lifelong friend, did indeed fulfill Bront"'s prediction in both her life and her writings. Recently, however, the authenticity of Taylor's feminist classic, Miss Miles, has been put into question. A controversy is now raging among experts and scholars of Victorian fiction over the true authorship of Miss Miles. Did Mary Taylor labor over this novel from her early womanhood until the end of her life, and offer it as her last great act of friendship (...) to women? Or is it the last work of Charlotte Bront"e, taken from her home to prevent its destruction, then published posthumously under Taylor's name? Regardless of its authorship, Miss Miles is a passionate and compelling novel, well deserving of its literary status on its own terms, and fascinating as a part of the Bront"e world. In this, the only edition of Miss Miles available, Taylor breaks with tradition by creating a profoundly feminist and morally intense novel which depicts female friendships as sustaining life and samity through the vicissitudes of Victorian womanhood. Set in the small Yorkshire village of Repton against the backdrop of starvation in the wool districts and the rise of Chartism in the 1830s, this extraordinary work chronicles the lives of four socially disparate women as they learn to find their own voices and support one another. Taylor's own courage and allegiance to her friends is wonderfully reflected in each of these individually ambitious women, while the novel's emphasis on the healing power of women's friendships echoes the relationship between Bront"e and Taylor herself. Originally published in 1890, Miss Miles continues to stand as an eloquent polemic in favor of a women's personal obligation to support herself. It is a classic that will delight all lovers of fine literature. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Complicating, Considering, and Connecting Music Education by Lauren Kapalka RichermeNasim NiknafsLauren Kapalka Richerme, Complicating, Considering, and Connecting Music Education (Bloomington, IN: Indiana University Press, 2020)Laurern Kapalka Richerme courageously engages with some of the significant concepts of Gilles Deleuze and Félix Guattari in a timely bounded volume, Complicating, Considering, and Connecting Music Education. Through this colossal endeavor, though not the first time a music education scholar deeply explores Deleuzian (...) concepts and theoretical analyses, Richerme provides a fresh perspective on his oeuvre within the field and paves the way for more engaged scholarly exploration on the roles and responsibilities of music education.1Considering the vanity in saying what one sees, as “what we see never resides in what we say,”2 any review of works related to Deleuzian concepts is more of an arborescent endeavor than a rhizomatic one. Consequently, the current review of Richerme’s book may also refute and go against Deleuze and Guattari’s most salient arguments. However, I would like to specifically elaborate on Richerme’s treatment of time; a much welcomed and overlooked aspect of education that Richerme has appositely and strongly delivered. “Music education is not a stagnant ‘what’ but a temporal ‘when’... While the question, ‘What is music education?’ solidifies music education into an immobile identity, asking ‘When is music education?’ emphasizes the differing, individually constructed nature of [End Page 202] educational experiences.”3 Not necessarily an original proposition to treat music education as a process rather than a product, a journey rather than a destination, a meandering rather than walking on a straight line, a desired path rather than a pre-constructed road, Richerme’s angle of this conversation takes on an entirely new path. Rather than solving the problem, as the problem is one’s music education, she elegantly modifies the question: “When is music education?”4 Richerme redirects the reader’s attention from the “spatial turn” in which the field has been engrossed to a temporal one, and from a totalizing music education to a totality of music education:5 “My voice cannot be ‘lost’ or ‘found,’ only silenced or embraced—restrained or encouraged to grow. It will always exist in an uncertain middle, differing day after day.”6Written in eight chapters with two bookending chapters with the same title, “Rhizomatic Journeying,” while the middle chapter re-considers considering and the penultimate chapter discusses the when in music education, Richerme demands the reader to attend to not only the book’s content but the poetic delivery of its prose. One could even recite the sentences and feel the elevation. Richerme’s unique voice is laudable for its humility of approach and candid pronouncements of mistakes made along the way of becoming-toward7 music educator. When reading, I felt I was a fellow traveler crossing paths with her while she shared some of her moments with me. She and I were the Nighthawks of Edward Hopper’s painting. Richerme was there to tell her story and I was there to silently listen; “the story is told and untold. Then retold.”8 And it is in this retelling that I would like to situate this review.This volume is first and foremost an ode to music education. Richerme has a command of the music education literature which manifests itself in the myriad examples she explores. She does not claim to portray novel ideas but crossing paths with other scholars in music education concerning not only Deleuzian concepts but ethical matters of education: “deeming something ‘good for’ is not the same as finding it ‘good’ in the ethical sense.”9 She does not disagree with scholars, perhaps following Deleuzian footsteps, but complements them; an exercise in nuance and scholarly practice not always historically prevalent in the field.However, this practical side of the book that attempts to situate Deleuzian concepts within music education are brought forth at the expense of a deeper level of theoretical analysis of and engagement with their comprehensively theorized concepts such as becoming, striated space, immanence, refrain, and deterritorialization. At times, it feels as though these concepts have been magiccarpeted rather than integrated within music education situations. This volume comes across, marvellously... (shrink)

This paper applies emerging research on epistemic virtues to business ethics. Inspired by recent work on epistemic virtues in philosophy, I develop a view in which epistemic virtues contribute to the acquisition of knowledge that is instrumentally valuable in the realisation of particular ends, business ends in particular. I propose a conception of inquiry according to which epistemic actions involve investigation, belief adoption and justification, and relate this to the traditional ‘justified true belief’ analysis of knowledge. I defend the view (...) that epistemic virtues enable and/or motivate people to perform epistemic actions. An examination of the key epistemic virtues of love of knowledge, epistemic courage, temperance, justice, generosity and humility provides some initial evidence suggesting that the way epistemic virtues enable or motivate is by countering a number of biases that have been uncovered by behavioural economics, and also indicates ways in which the instrumental epistemic value view is superior to other approaches to epistemic virtue offered in the literature. (shrink)

Character strengths profiles in the specific setting of medical professionals are widely unchartered territory. This paper focused on an overview of character strengths profiles of medical professionals (medical students and physicians) based on literature research and available empirical data illustrating their impact on well-being and work engagement. A literature research was conducted and the majority of peer-reviewed considered articles dealt with theoretical or conceptually driven ‘virtues’ associated with medical specialties or questions of ethics in patient care (e.g., professionalism, (...) or what makes a good physician). The virtues of compassion, courage, altruism, and benevolence were described most often. Only a limited number of papers addressed character strengths of medical students or physicians according to the VIA-classification. Those articles showed that the VIA-character strengthsfairness, honesty,kindness, andteamworkwere considered most often by respondents to be particularly important for the medical profession. Available cross-sectional (time span: six years) and longitudinal (time span: three years) data regarding VIA-character strengths profiles of medical professionals were analyzed (N= 584 medical students, 274 physicians). These profiles were quite homogenous among both groups. The character strengthsfairness,honesty,judgment,kindness, andlovehad the highest means in both samples. Noteworthy differences appeared when comparing medical specialties, in particular concerning general surgeons and psychiatrists, with the former reporting clearly higher levels of e.g.,honesty(d= 1.02) orprudence(d= 1.19). Long-term results revealed significant positive effects of character strengths on well-being and work engagement (e.g.,perseveranceon physicians’ work engagement) but also significant negative effects (e.g.,appreciation of beauty and excellenceon students’ well-being). Further,hopewas significantly associated both positively with physicians’ well-being and negatively with students’ work engagement, possibly indicating specific issues concerning medical education or hospital working conditions. According to the modern-day physician’s pledge, medical professionals should pay attention to their own well-being and health. Therefore, promoting self-awareness and character building among medical professionals could be a beneficial strategy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:M. C. Dillon LOVE IN WOMEN IN LOVE: A PHENOMENOLOGICAL ANALYSIS Despite his sexism, his turgid prose, and his antiquated social conscience, Lawrence is on every bookshelf. This is not merely because of the vicarious erotic entertainment to be found in the saga of John Thomas and Lady Jane, but because Lawrence remains a major guru of romance. We take him seriously, look to him for guidance, measure ourselves (...) against Ursula and Birkin. If he is on our shelves—and his thoughts not far from our pillows—then his ideas starid in need of scrutiny. Women in Love is as much a treatise as a novel: we witness more talking about than making of love. The agon of ideas engulfs the agon of flesh. Hence, the book suits the present purpose. It cannot be taken as Lawrence's definitive statement on love—later works, notably Lady Chatterly's Lover, move in different directions—but it is his most philosophical treatment and, I think, most clearly expresses his conceptual framework, the parameters which define and limit his thinking. What he says about love in Women in Love may therefore illumine his depictions of the behavior of lovers in other works. Lawrence is a romantic. In the popular sense of the word he is one who makes of romance or erotic adventure a dominant life value. Lawrence is also a romantic in another sense insofar as he takes the transcendence or unattainability of the other as essential to the project of loving. These two senses are conceptually compatible but existentially in conflict. That is, if one's major undertaking in life is to seek erotic satisfaction, and if one desires only so long as the object is beyond reach, then one has established the groundwork for continual frustration. This, I will try to show, is what Lawrence has done. I Many writers have tried to bring the ideas implicitly present in and constitutive of romantic love to the level of explicit reflective awareness. 190 M.C.Dillon191 The most successful treatment I know is given by a writer who did not know—or at least did not say—that he was writing about romantic love. Sartre purports to reveal the inner structures of love itself—the unqualified, unrestricted essence of love. As I have tried to show elsewhere,1 he fails at this. But he succeeds admirably in unveiling the inner contradictions of romantic love. Our project here is to draw upon Sartre's insights: first, to develop a conception of romantic love, and then to discern the model of Eros which informs Women in Love. The key idea in romantic love is transcendence. Something is transcendent when it is beyond me, when I cannot adequately prehend it conceptually or master it with my will. The role of transcendence in romantic love is demonstrated clearly in Denis de Rougemont's book on Love in the Western World.2 There he shows that Tristan's passion for Iseult is directly proportional to her distance from him: he is increasingly attracted as she becomes further removed. On the other hand, when through various deeds of gallantry and subterfuge, he succeeds in winning her to his side, he loses interest and must create circumstances which put her again beyond his reach. The culmination of romantic love, according to de Rougemont, is death—it sets the other absolutely beyond reach. It also arrests and preserves at their apices the youth and beauty of the lovers and the intensity of the erotic relationship. It is, I believe, this complex of ideas that led Kierkegaard to this cynical reflection on the nature of romantic love: "When two beings fall in love with one another and begin to suspect that they were made for each other, it is time to have the courage to break it off; for by going on they have everything to lose and nothing to gain."3 The same idea, qualified by increased optimism, underlies Stendhal's notion of crystallization in his book On Love.* Love is predicated on the attribution of perfection to the beloved. Just as a plain bough emerges from the salt-saturated waters of the Salzburg mines encrusted with beautiful crystals... (shrink)

This qualitative study examines the moral courage of leaders working for democracy and human rights in Burma. As Burma transitions to democracy moralcourage will be essential for leaders of civil society organizations as they face corruption, cronyism, and resistance to change. From interview data with nineteen leaders in Burma and Thailand, and a review of the literature we developed a conceptual model of moral courage that suggests that the relationship between moral motivation and the demonstration of moral (...) courage was mediated by political, social, and individual level factors including the activists’ knowledge and experiences. In addition to applications for leadership in civil society organizations in emerging democracies, results suggest individuals in private, public, or non-governmental organizations, when confronted with coercion, corruption, exploitation, or denial of due process can act with moral courage by engaging their moral principles, commitment, compassion, and sense of urgency while recognizing risks and potential hardship. (shrink)

The magnificence and gift of Janusz Korczak has not been totally forgotten. Small groups throughout the world are still his devotees. But the word must be spread. The legacy that he left behind must be cultivated so that more people can be reached. Poland, the land that he loved, should try to become the model for the world of the progressive society that Korczak envisioned. Korczak, and all that he represents, is one of the country’s most valuable resources. Teachers need (...) to be taught to value children in the Korczak way. Intolerance and anti-Semitism on Polish soil must be met with the courage of Korczak and done away with. The history of the hundreds of years of Jewish culture, contributions and Jewish life in Poland needs to be comprehensively taught and become a standard part of the school curriculum. (shrink)

In this article, Heather Greenhalgh-Spencer argues that deep listening is the foundational component of bridge-building; that it is deep listening that foments the trust and desire for action that undergirds our building of bridges. While “listening” is not a new topic, Greenhalgh-Spencer adds to the literature by expanding on what are the essential components of the kind of listening — which she calls “deep listening” — that can lead to ethical action, change, and connection. She identifies desire, care, acknowledgment (...) of difference, acknowledgment of power, and courage as the key components of this form of listening. Furthermore, she aims to provide concrete examples of how deep listening enables — in fact, is the primary foundation for — bridge-building. She begins the article by defining “deep listening” and then moves to an example of deep listening in action, one taken from the context of community-engaged partnerships — a type of bridge-building in which university faculty create partnerships with community members. In taking this approach, Greenhalgh-Spencer provides a clear illustration of the essential role deep listening plays in the ethical bridge-building process. (shrink)