In this paper I argue that the interpretation of a text by a reader involves a dialectical process that simultaneously perfects both reader and text. The issue of the dialectical relation between text and reader is beautifully embodied in Dante’s Commedia, a text that includes both an account of its subject matter as it develops (in the story of the pilgrim), as well as an account of its own coming-to-be as an interpreted, meaningful account (in the narrative of the poet). (...) Thus there is a necessary relation, though not an identity, between the content of Dante’s text (as shown in the journey of the pilgrim) and the meaningful interpretation of the content of Dante’s text (as shown in the recollective narrative of the poet). The issue of the dialectical relation between interpreter and text is dramatized by the fact that, in his account of the realms of the afterlife, Dante the poet is not merely describing realms that have meaning apart from his own hermeneutic activity. Rather, he is demonstrating that the pilgrim’s journey of interpreting the world within which he finds himself always involves his own self-interpretation, and viceversa. Thus, as the pilgrim/poet’s ability to interpret himself becomes more refined, his very world changes. Dante illustrates this process as a movementthrough the three realms of the afterlife, from the inferno, through purgatory, to paradise. (shrink)

Central to Kierkegaard’s account of religious existence is his critique of speculative reason. This critique begins with the distinction between subjective and objective reflection. Its most radical aspects appear in Kierkegaard’s discussions of the paradox. In spite of Kierkegaard’s frequent comments on this notion, it is not readily understood. I want to argue against a common reading of this notion and propose an alternative reading. This alternative reading allows for a conceptually quite plausible account of the manner in which the (...) paradox presents reason with a boundary, in virtue of its relation to objective reflection and to subjective reflection as well. Because of this boundary, reason points beyond its own achievements to a domain of contemplation and appropriation. This is a domain that reason itself identifies in connection with the paradox. It both surpasses rational achievements and integrates them into itself. (shrink)

In this editorial, we argue that midwives should focus on climate change, a link which has been underexplored.

In European industrialized countries, a large number of companies in the healthcare, hotel, and catering sectors, as well as in the technology sector, are affected by demographic, political, and technological developments resulting in a greater need of skilled workers with a simultaneous shortage of skilled workers (CEDEFOP, 2015, 2016). Consequently, employers have to address workers who have not been taken into account such as low-skilled workers, workers returning from a career break, people with a migrant background, older people, and jobseekers (...) and train them, in order to guarantee the professionalization of this workforce (Festing and Harsch, 2018). Continuing vocational education and training (CVET) is seen as an indispensable tool; because CVET has advantages for both employers and employees, it helps to increase the productivity of companies (Barrett and O’Connell, 2001), to prevent the widening of socioeconomic disparities (Dieckhoff, 2007), and to open up career opportunities for the workforce (Rubenson and Desjardins, 2009). However, participation rate on CVET seems to differ, depending on institutional factors (such as sector and size of the company) and individual characteristics (such as qualification level, migration background, age and time of absence from work) (e.g., Rubenson and Desjardins, 2009; Wiseman and Parry, 2017). In contrast to previous research, our study aims to provide a holistic view of reasons for and against CVET, combining the different perspectives of employers and (potential) employees. The analysis of reasons and barriers was carried out based on semi-structured interviews. Fifty-seven employers, 73 employees, and 42 jobseekers (potential employees) from the sectors retail, healthcare and social services, hotels and catering, and technology were interviewed. Results point to considerable differences in the reasons and barriers mentioned by the disadvantaged groups. These differences are particularly significant between employees on the one side and employers, as well as jobseekers, on the other side, while the reasons to attend CVET of jobseekers are more similar to those of employers. The results can be used to tailor CVET more closely to the needs of (potential) employees and thus strengthen both the qualification and career opportunities of (potential) employees and the competitiveness and productivity of companies. (shrink)

This Element is a philosophical history of Social Darwinism. It begins by discussing the meaning of the term, moving then to its origins, paying particular attention to whether it is Charles Darwin or Herbert Spencer who is the true father of the idea. It gives an exposition of early thinking on the subject, covering Darwin and Spencer themselves and then on to Social Darwinism as found in American thought, with special emphasis on Andrew Carnegie, and Germany with special emphasis on (...) Friedrich von Bernhardi. Attention is also paid to outliers, notably the Englishman Alfred Russel Wallace, the Russian Peter Kropotkin, and the German Friedrich Nietzsche. From here we move into the twentieth century looking at Adolf Hitler - hardly a regular Social Darwinian given he did not believe in evolution - and in the Anglophone world, Julian Huxley and Edward O. Wilson, who reflected the concerns of their society. (shrink)

A globe-spanning investigation into the Transhumanist movement, considering the tech billionaires, scientific luminaries, and DIY body-hackers attempting to prolong, improve, and ultimately transcend the limits of human life.

The Phenomenon of Man, by Pierre Teilhard de Chardin, has been characterized as metaphysics, poetry, and mysticism-virtually everything except what its author claimed it was: a "purely scientific mémoir." Professor O'Connell here follows up on a nest of clues, uncovered first in an early unpublished essay, then in the series of essays contained principally in The Vision of the Past. Those clues all point to Teilhard's intimate familiarity with the philosophy of science propounded by the celebrated Pierre Duhem. It (...) was Duhem's central claim that science, to remain true to itself, must aim at establishing a genuine "natural classification" phenomenal reality. That insight, Professor O'Connell argues, guided Teilhard's lifelong effort to describe the "imposed reality-factors" which science in its variety of forms suggests as ingredients and operative at every phase in the evolutionary development of planet Earth. Limiting his focus to the way Teilhard unfolded his vision of the past, Professor O'Connell concludes that those who deprecate Teilhard as unscientific betray little awareness of how sophisticated his understanding of science truly was. (shrink)

Completely revised and updated, this classic introduction to moral theology in the Roman Catholic tradition speak clearly to anyone interested in understanding what it means to live the Christian life. Beginning with a concise definition of the roles of revelation and interpretation in the formation of moral theology, O'Connell explores the concept of a moral person, the shape and dynamics of a moral world, and the implications not only for the individual Christian but for the community as a whole.

Background: Nursing practice is complex, as nurses are challenged by increasingly intricate moral and ethical judgments. Inadequately studied in underrepresented groups in nursing, moral distress is a serious problem internationally for healthcare professionals with deleterious effects to patients, nurses, and organizations. Moral distress among nurses has been shown to contribute to decreased job satisfaction and increased turnover, withdrawal from patients, physical and psychological symptoms, and intent to leave current position or to leave the profession altogether. Research question: Do significant gender (...) differences exist in the moral distress scores of critical care nurses? Research design: This study utilized a quantitative, descriptive methodology to explore moral distress levels in a sample of critical care nurses to determine whether gender differences exist in their mean moral distress scores. Participants and research context: Participants ( n = 31) were critical care nurses from an American Internet nursing community who completed the Moral Distress Scale–Revised online over a 5-day period in July 2013. Ethical considerations: Institutional review board review approved the study, and accessing and completing the survey implied informed consent. Findings: The results revealed a statistically significant gender difference in the mean moral distress scores of participants. Females reported statistically significantly higher moral distress scores than did males. Overall, the moral distress scores for both groups were relatively low. Discussion: The findings of a gender difference have not previously been reported in the literature. However, other findings are consistent with previous studies on moral distress. Conclusion: Although the results of this study are not generalizable, they do suggest the need for continuing research on moral distress in underrepresented groups in nursing, including cultural and ethnic groups. (shrink)

A new multi-disciplinary degree program in education and information studies was developed to uniquely facilitate educators’ capacity to be responsive to the demands of a digitally connected world. Charles Sturt University’s Master of Education (Knowledge Networks and Digital Innovation) aims to develop agile leaders in new cultures of digital formal and informal learning. The co-construction of knowledge through interpersonal discourse creates a pedagogical tension between a focus on knowledge-based instruction and outcomes, and on praxis-based instruction. This digital context draws attention (...) to academic integrity issues in online learning environments. Through the new subject Game-Based Learning, students engaged in theory, practice, trends in game designs and immersive aspects of game, utilizing the technology and pedagogical affordances of a range of online tools. The subject builds on the keystone subject and incorporates reflective participation and a culture of participatory learning through integration of social media, social scholarship and open sharing of ideas, resources and experiences online within the broader education community. Subject engagement and assessment design incorporated academic integrity strategies, and needed individual and group collaboration to be fully integrated into the learning experience of the students, thus modeling practices relevant to the student’s own processional practices. This paper also considers the contribution of global connectedness to the success of the pedagogic processes used for embedding academic integrity through social scholarship into the curriculum and learning experiences. (shrink)

A fascinating, popular account of the nascent field of psychology devoted to the "Theory of Mind" shows how humans' awareness of the inner worlds of others enables them to form mature relationships with them as well as to deceive them.

When Dr. van Fleteren writes of the articles I criticized as dating from some twenty years ago, the unwary reader might infer that my criticism of those articles was, for its part, relatively recent. The fact is, however, that when the two connected articles I eventually criticized appeared in the volumes of Augustinian Studies, I wrote this reply while Fr. Robert Russell, of happy memory, was still at the helm, and was promised publication in the near future. Meanwhile, however, Fr. (...) Russell had the discourtesy to move on to a more intimate acquaintance with Augustine than any of us on this confused planet can boast of, and someone sowed cockle into field he had tended: in unaccountable fashion my article seems to have disappeared. Only a recent letter of inquiry on my part, and Fr. Allan Fitzgerald’s understanding reply, resulted in this renewal of dialogue between Dr. van Fleteren and me. Let me assure both Dr. van Fleteren and Fr. Fitzgerald that I am grateful for giving it exactly that form, a courteous dialogue. (shrink)

Against the view of some contemporary Kantians who wish to downplay Kant's retributivist commitments, I argue that Kant's theory of practical of reason implies a retributive conception of punishment. I trace this view to Kant's distinction between morality and well-being and his attempt to synthesize these two concerns in the idea of the highest good. Well-being is morally valuable only insofar as it is proportional to virtue, and the suffering inflicted on wrongdoers as punishment for wrongdoing is morally good so (...) long as it is proportional to the wrongdoing. According to Kantian retributivism, punishment is warranted as a means to promote proportionality between well-being and virtue. (shrink)

Peirce’s doctrine of God has scarcely been studied at all. This is surprising because his own naturally religious temperament, his desire for philosophical completeness and the influence of Kant, all led him to give an important place to theistic speculation in his philosophy. It is true that few parts of his philosophy reveal more than the fragmentary and unfinished nature of his thinking. This however does not take away from its importance both for the interpretation of his philosophy and for (...) the evaluation of its contribution. In this paper I want to examine his doctrine of God mainly in order to discover and outline what views he held in the matter. Such examination is an essential preliminary to any consideration of the value of his theistic thinking. Moreover, an objective exposition is already the best beginning of evaluation. However it is impossible to undertake this kind of examination without a careful search into various corners of his writings and a meticulous and slightly laboured presentation of one’s findings. But I think that the patience involved in such research has a rich reward. (shrink)

This case note discusses the case of Baczkowski v. Poland in the European Court of Human Rights. The Court ruled that, where an elected mayor makes comments disapproving of homosexuality, and officials subsequently ban a Gay Pride march, then courts may be able to infer that the ban was discriminatory under Article 14 ECHR.

The European Court of Human Rights ("ECtHR") has a distinguished track record. Established under the European Convention on Human Rights 1950 ("ECHR"), it was the world's first international human rights court. It decides thousands of cases every year, and its opinions are cited world-wide. For most of its history, the Court's jurisprudence on equality was uninspiring, as it was based on a formal conception of equality. In recent years, however, the ECtHR has begun to give equality more substantive content.

Narrowing the focus of his Soundings in St. Augustine's Imagination (1994) O'Connell (philosophy, Fordham U.) analyzes three decisive conversions portrayed in the Confessions: the youthful reading of Cicero, that sparked by the platonist books, and the final capitulation in the Milanese garden. He also compares the conversion imagery with that in the Dialogues of Cassicciacum to shed light on the question of two Augustines. Annotation copyrighted by Book News, Inc., Portland, OR.

This paper argues that cool is a virtue in a specific context: that of black Americans living under a specific modality of white supremacy. But cool is not merely a coping mechanism. A historical analysis of the term shows that cool is being unimpressed by, and calm in the face of, white supremacy. This is made manifest in a style, the “cool pose,” the sophistication of which is captured in the jazz of Lester Young and Miles Davis. Thus, cool is (...) both a virtue of character and a feature of black American aesthetics. But as a cultural phenomenon, it has been appropriated by white American culture. (shrink)

Ragnar Rommetveit University of Oslo Let me start this introduction to Professor O'Connell's Critical essays on language use and psychology with some reflections on psychologists and crabs. It so happens that the first professor of psychology in Norway had the middle name Krabbe ("Crab") His full name was Harald Krabbe Schjelderup. Hence, the crab became our symbol for the psychologist. For many years a "crab feast" was held every autumn in Oslo in order to celebrate the material union of (...) crabs and psychologists and ponder (symbolically and metaphorically) their shared fate. A comparison between the predicament of the crab and that of the modern psychologist may indeed be illuminating, once we make certain assumptions about their unique epistemic missions and systematically explore the severe constraints on their heroic search for knowledge. The crab is ordained to unravel the mysteries of the ocean, yet doomed to crawl sidewise on the is most of the time mollusks and bottom. His catch, alas, cadavers of sea creatures, and he cannot help envying the fish swimming freely above him. The psychologist's mission is to unravel the mysteries of His obligation to seek insight into essential the human soul. (shrink)

What was the background to Newman’s rectorship of the Catholic University in Dublin? In 1845 the British government proposed to establish three non-denominational colleges in Ireland; some of the Irish bishops felt that it would be possible to work out a modus vivendi with the government. A slight majority of the bishops, however, opposed these so-called “godless” colleges and voted at the Synod of Thurles in 1850, to found a Catholic University in Ireland—a country that had been repeatedly decimated by (...) poverty and oppression, and a few years earlier the potato famine (1845-48). (shrink)

This article addresses the issue of why God would sanction, via the Old Testament Law, less than ideal practices such as slavery, polygamy, and excessively harsh punishments for certain crimes. I appeal to two concepts (the idea of a supererogatory good, and the idea of Molinism) to explain why God sanctioned these practices. I explain that God’s sanctioning these practices may have been necessary in order to create the world with the most possible good.

The evidence for the effectiveness of rehabilitation of three types of attention—selectivity, sustained attention, and attentional switching—is reviewed. Limited but significant effects in all three domains are observed, though evidence for generalization to wider everyday life functions remains relatively sparse. In the case of sustained attention and also in the case of spatial selectivity, the modulating effects of arousal are shown to be important, and higher level executive deficits may at times be exacerbated or even caused by lowered levels of (...) arousal. Conversely, methods of modulating arousal may be used to improve sustained attention and executive functions in a range of clinical conditions. Attentional functions are key to other cognitive domains such as attention and perception, and so the promising evidence for attentional rehabilitation may contribute to the rehabilitation of other cognitive domains also. (shrink)