The transformation of societies' age structures has intensified the need for nursing care, especially in economically developed regions of the world. This will necessitate societal decisions that determine how care needs are met in the long term. This article offers a sociological perspective on nursing care using Luhmann's systems theory. To make the designation of a functional nursing system with independent observation plausible, social changes were traced based on historical events, semantics, and other social structures to develop the primary view (...) of the nursing system. On this basis, a functional definition of the nursing system and its relationship to problems and problem‐solving is possible. This proposal is intended to clarify the fundamental questions of nursing science: What is nursing and what is behind it? Through abstraction, this article develops a unified representation of nursing's distinct way of observation to support the determination of a unique research object for nursing science as an academic discipline. In line with Brandenburg's statement that nursing science must follow the interests of others as long as it is not possible to conquer a terrain occupied by the discipline independently, the need to develop a genuine discipline remains. Only then, it is assumed, can nursing science significantly contribute to other functional systems and to societal decisions that will determine how care needs are addressed in the future. (shrink)

Ethics edifies to the extent it takes seriously the munus propheticum Jesu Christi. Though many assume ethical action indicates behaviour realising Jesus Christ, this is problematic because it implies he is otherwise mute and absent. Paul Lehmann offers a refreshing alternative when he argues that the principal concern of ethics is alignment with all that God in Christ is doing now to make and keep human life human. Lehmann thus recasts the question ‘What am I to do?’ by taking seriously (...) the presence and activity of the One who summons human beings to participate in his work. In a manner consistent with the christological foundations of Dietrich Bonhoeffer’s Ethics , Lehmann’s proposals evoke an ethic shaped by and subject to the self-disclosure and radiance of the triune God. (shrink)

Abuse, when committed by spiritual authority figures, can have far-reaching consequences for church communities well after perpetrators have been removed and held accountable. In attending to survivors, a host of issues may come to light, including but not limited to, organizational complicity in abuse, institutional marginalization of the vulnerable, and the revelation that worship spaces can be traumatically triggering. The work of scholars like Michelle Panchuk, Elaine Heath, and Katharina von Kellenbach all point to the challenging reality that ecclesial repentance­ (...) may demand dramatic changes to restore a safe environment and righteous expressions of worship that honour God's intentions for all. Glen Kinoshita's ‘ministry of reconciliation’ and Dietrich Bonhoeffer's ‘preparing the way’ and ‘religionless Christianity’ are texts that on the surface address this type of process; however, it is not clear that either scholar fully reckons with the issue of a worshipping community or space that has been so marred by abuse as to become an impediment to a survivor's participation in liturgy. In this article, I modify Bonhoeffer's work to move beyond his claims and make recommendations for further steps towards repentance. (shrink)

Should economics study the psychological basis of agents' choice behaviour? I show how this question is multifaceted and profoundly ambiguous. There is no sharp distinction between "mentalist'' answers to this question and rival "behavioural'' answers. What's more, clarifying this point raises problems for mentalists of the "functionalist'' variety (Dietrich and List, 2016). Firstly, functionalist hypotheses collapse into hypotheses about input--output dispositions, I show, unless one places some unwelcome restrictions on what counts as a cognitive variable. Secondly, functionalist hypotheses make (...) some risky commitments about the plasticity of agents' choice dispositions. (shrink)

In this paper, I offer an account of the structural differences, neglected in the literature, between Dietrich Bonhoeffer and Emmanuel Levinas, showing how Bonhoeffer’s account of persons and responsibility is differentiated through creation, fall, and redemption, whereas Levinas’s account of ethical selfhood offers itself as a kind of transcendental account of persons in which the self is structured by its encounter with the other which commands responsibility. This difference (situationally differentiated vs. transcendental) plays out in two ways – the (...) role of the will in ethical selfhood and the identity of the primal governing agent in the encounter with others. Bonhoeffer’s account, through its differentiation into different modes of existence, allows for the possibility of different stages and modes of the encounter with the other, and thus allows for the incorporation of one model of encounter at one stage, and another model at a different stage. As a consequence, Bonhoeffer’s account includes and develops upon the kind of demand-based account Levinas offers. This can serve as an advantage over Levinas’s model insofar as it provides a ‘multi-modal’ framework to absorb other views into one’s own in a way that a transcendentally conceived framework of selfhood does not. (shrink)

This essay argues that Catholic bioethicists and moral theologians need an expanded theology of technological or technical domination. It describes five variants of the concept: (1) domination of persons over others, (2) prideful assertion of mastery over nature, (3) ambition to usurp the will of God, (4) over-emphasis on technical solutions to human problems, and (5) an ideology of utility, efficiency, and effectiveness. It is argued, however, that a sixth variant is needed in regard to twenty-first century technologies. Dietrich (...) von Hildebrand’s observations of “the useful” can be employed to show how the instrumental rationality of technologies often gains a false motivational force. This preference for utility is encouraged by the complex, opaque, and autonomous structures of contemporary technologies. (shrink)

This dissertation offers an account of the different ways in which putatively idealist and transcendental models of sociality, which grounded the subject’s relation to other human beings in the subject’s own cognition, were rejected and replaced. Scrapping this account led to a variety of models of sociality which departed from the subject as the ground of sociality, positing grounds outside of the subject. Hans-Georg Gadamer, Emmanuel Levinas, Franz Rosenzweig, and Dietrich Bonhoeffer represent alternative positions along a spectrum of models (...) of sociality which reject the idealist concept of sociality. The central argument of this dissertation claims that the responses to idealism and transcendental models of sociality ultimately find fault with an inadequate ontology, one which grounds sociality (as well as all of reality) in the cognition of the subject. The ontology of the transcendental model locates the subject as initially unconnected to other subjects such that the first move in relating them together must be epistemological. The social relation is grounded in the subject’s cognitive grasp. Each of the thinkers I examine identifies this as the key problem with idealism; however, their solutions to this problem differ. The differing solutions of Gadamer, Levinas, Rosenzweig, and Bonhoeffer can be identified as occupying different representative positions along a continuum, call it the “scale of social grounding.” What I offer here is a topography of responses to the idealist model of sociality. The ontological ground of sociality, instead of being the subject, is posited as situation of dialogue (Gadamer), the face of the other (Levinas), or divine revelation (Rosenzweig and Bonhoeffer). In each of these alternative models, we see that the subject is conditioned rather than autonomous, that sociality is enacted through temporality and language, and that sociality is principally a normative relation rather than an epistemological one. The story that emerges from my analysis, then, is a richer topography of responses to idealism than has hitherto been mapped out. The responses, represented by Gadamer, Levinas, Rosenzweig, and Bonhoeffer each provide an alternative ontology on which any adequate model of sociality must rest. While my account of the spectrum of ontological responses to idealist sociality does not claim to be exhaustive, it does give a better topography of the field of responses than has hitherto been offered in studies of models of sociality in the 20th century. Finally, this dissertation shows the centrality of providing an alternative ontology to idealism in these projects. Far from rejecting ontology wholesale or merely offering moral revisions to the existing social order, each of the figures I examine in this study radically revise the ground of sociality by articulating a fresh ontological vision which can support social life. (shrink)

Indem dieser Band sich auf das Verhältnis von Naturerkennen und Natursein konzentriert, thematisiert er einen wesentlichen Ausschnitt aus dem weiten Spektrum von Böhmes philosophischer Arbeit. Um die Naturthematik möglichst breit zu entfalten und für Querverbindungen offenzuhalten, ist der vorliegende Band in drei Abschnitte gegliedert. Im ersten Abschnitt stehen Charakter und Reichweite der wissenschaftlichen Erkenntnis von Natur im Mittelpunkt. Der zweite Teil des Bandes stellt alternative Perspektiven auf Natur vor. Im dritten Teil schließlich stehen der Mensch und sein Verhältnis zu sich (...) selbst im Mittelpunkt der Untersuchungen. Inhaltsverzeichnis Krohn, Wolfgang: Wissenschaftsentwicklung zwischen Dezentrierung und Dekonstruktion. Stehr, Nico: Von den Grenzen der Macht wissenschaftlicher Erkenntnis. Schäfer, Wolf: Zweifel am Ende des Baconschen Zeitalters. Kamper, Dietmar: Wissen ist Ohnmacht. Macht ist Unwissen. Gamm, der Technik. Janich, Peter: Zeit und Natur. Kimmerle, Heinz: »Es ist Zeit, daß es Zeit wird«. Wie kann Zeit Zeit werden? Schiemann, Gregor: Natur auf dem Rückzug. Zur Relevanz der aristotelischen Unterscheidung von Natur und Technik. Hauskeller, Michael: Ist Schönheit eine Atmosphäre?. Zur Bestimmung des landschaftlich Schönen. Schmitz, Hermann: Situationen und Atmosphären. Zur Ästhetik und Onthologie bei Gernot Böhme. Rehmann-Sutter, Christoph: Über Relationalität. Was ist das »Ökologische« in der Naturästhetik? Meyer-Abich, Klaus Michael: Erinnerung an die natürliche Mitwelt. Andreas-Griesebach, Manon: Idee plus Erfahrung. Goethes Begründung eines neuen Typs von Naturwissenschaft. Engelhardt, Dietrich von: Madame de Stael über Naturphilosophie, Naturwissenschaft und Medizin in De l'Allemagne. Deneke, Michael: Schramm, Engelbert: »Soziale Naturwissenschaft«. Zwischen Sozialwissenschaften und Naturwissenschaften. Böhme, Hartmut: Enthüllen und Verhüllen des Körpers. Biblische, mythische und künstlerische Deutungen des Nackten. Lippe, Rudolf zur: Eine Logik des gestischen Wissens. Müller, Rudolf Wolfgang: Gernot Böhme - Anima naturaliter japonica. Hoffmann, Gisbert: Das menschliche Sein als mediales. Martens, Ekkehard: »Natürlich« denken?. Heideggers Pseudosokratismus als Irrationalismus. Fleischer, Helmut: Naturalität ohne Naturalismus. Zum lebensweltlichen Fundus jeder höheren Erkenntnis-Artistik. Gerhard: Technik als Medium. Grundlinien einer Philosophie. (shrink)

gloria evangelina anzaldúa has been hailed as one of most important cultural theorists of the past fifty years. Her work, especially her groundbreaking Borderlands/La Frontera: The New Mestiza, continues to animate many contemporary discourses, especially those concerned with cultural and linguistic hybridity, intersectionality, and women of color feminism. Yet one may ask: What is Anzaldúa's distinctive contribution to contemporary discourses of spirituality and religion? In a 1993 interview, Anzaldúa herself lays bare the relative inattention that critics have given to her (...) understanding of spirituality: One of the things that doesn't get talked about is the connection between body... (shrink)

My intentions here are fourfold. First, I aim to provide an overview of the ethics-related activities that are regularly taking place in our universities today, looking initially at teaching in particular, and then considering the broader picture. Second, I want to consider what professional ethics does and should involve, and to raise certain questions about the relation between its concerns and the sorts of teaching the university can legitimately provide. Third, the current emphasis in professional ethics with the virtues, a (...) focus borrowed from academic philosophy is, I’ll argue, not altogether well suited to what is needed from professional activities and expertise. I end, fourth, with some suggestions, first, as to how a compromise moral theory might better suit the needs of the professions and, second, how professionals might best involve themselves in ethical debate and decision-making. (shrink)

Paul Ricoeur repeatedly maintained that his philosophical reflection was autonomous from theological influence. Those who seek to contest this view have hitherto sought to deny the autonomy of philosophy from theology, but this article makes a more radical argument: not that philosophy is not autonomous, but that autonomy is not philosophical. According to Ricoeur’s own understanding of the structure of philosophical systems, the very notion of autonomy to which philosophy makes claim can only be thought as a theological notion. The (...) argument has two parts. First, philosophy is theological in its own structure, and secondly, the relation between philosophy and theology can only be thought theologically. (shrink)

Eric Katz says the arguments for deextinction are depressingly familiar … and he’s right! The creation – or recreation – of ‘necrofauna,’ he says, ‘recycles old issues and debates in the field’ (p....

The journey towards morality in nature can be seen through the million-year-old relationship of the flowering plant and honeybee social group. _Flowers and Honeybees_ brings what science has learned into a dialog with the philosophy of morality.

Gilles Deleuze's ideas are indispensable to understanding how truth and ethics no longer have theological reference points. Watkin's biblical critique enables us to culturally reengage with our Deleuze-influenced society.

The aim of this chapter is to try to answer the question ‘What makes a teacher a good teacher?’ or at least to frame this question so that it encourages intelligible answers. Part of the problem is that there is a lack of consensus about questions of pedagogic methods and effectiveness, and this is an inevitable consequence of the contests that pervade different and competing conceptions of education. This chapter helps to frame a discussion of this issue.

The focus of this chapter's discussion is on the specific nature of teacher knowledge, including KT (propositional knowledge), KH (know‐how), KA (knowledge by acquaintance) and their interrelationship. There are features of teaching that it may share with other occupations, namely those associated with craft, executive technician and technician occupations. There are also features of teacher knowledge that are specific to teaching, which receive attention in the literature.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 127.2 (2006) 293-303 [Access article in PDF] Some Late Sonnets of Gildersleeve Found at Sewanee Christopher M. McDonough University of the South e-mail: [email protected] Basil Lanneau Gildersleeve, the eminent classicist who founded this journal, is remembered primarily as an authority on matters of grammar and philology; he was in addition something of a poet, although of limited ability, who specialized in sonnets.1 In the (...) archives of the University of the South in Sewanee, Tennessee, I recently found a number of sonnets written by Gildersleeve, all of them apparently from late in his long life.2 As these may be of interest to the readership of this journal, AJP's current editor has graciously allowed these nugae of her distinguished predecessor to be reprinted here.What follows below are seven sonnets written when Gildersleeve was evidently in or nearly in his nineties,3 all of which were copied in longhand by his niece, Mrs. Leon D. (Eleanor) Kirby, a longtime Sewanee resident.4 When and why Mrs. Kirby made these transcriptions is uncertain, [End Page 293] although her reasons appear to have been personal.5 She was not a practiced amanuensis (see below n. 14), and the text of the sonnets is largely as she copied them out, with only minor corrections.6 Because these require in places a little explication, I have supplied a brief commentary as well. From the appearance of his name fairly littering the footnotes, readers will ascertain that Professor Ward Briggs has been tremendously helpful to me in putting together this "Brief Mention."It was in one of his own late "Brief Mentions," in fact, that Gildersleeve outlined his theory that "the modern sonnet [is] an analogon on a large scale" to the elegiac distich (AJP 41.2 [1920]: 200 = Miller 1930, 402). As he continues, "The octave... represents the hexameter, the sextet, the pentameter, and the likeness to the latter is heightened by the use of terza rima."7 He ends his remarks on the matter thus: The Greeks kept prose and poetry steadily apart... but the elegiac distich was open to all; and I may claim Hellenic authority for introducing my sonnets into the company of grave grammarians. If that chiffonier Diogenes Laertius might try his hand on epigram, why not I try mine at sonnets? [End Page 294]In a letter to Paul Shorey, Gildersleeve had assessed his own poetic endeavors as "mere embroideries of more or less familiar texts" that are "at best... bits of versified rhetoric" (Briggs 1987, 346). On the other hand, as Shorey himself had maintained in a long New York Times tribute, "Everything that Gildersleeve did counted" (January 27, 1924, 14). No doubt the sonnets are of greater historical than literary value, although this is a judgment better perhaps left to the individual tastes of AJP's current company of grave grammarians. 1. Callimachus to Heraclitus (The Old Greek Page) They told me Heraclitus, thou wast dead. Death is the common lot, too well I know, Of every thing that lives and moves below The brazen heavens. But Ah! what tears I shed When I recalled how oft the hours sped. Unheeded they would come unheeded go While our discourse kept up its happy flow Until the sun sank to his ocean bed Long since, long since, my Halicarnassian friend [... thou hast returned to dust.] Thy play is over, and thy work is done. The angel Azrael who makes an end Of mortal men, thy tuneful voice hath hushed And yet thy Nightingales live on, sing on. 2. To Joseph Packard They told me Joseph Packard, thou wast dead Death is the common lot, too well I know, Of every thing that lives and moves below The brazen heavens. But Ah! what tears I shed, When I recalled how oft the hours sped. Unheeded they would come, unheeded go While our discourse kept up its happy flow. [Until the sun sank to his ocean bed] And now dear comrade, old Confederate friend Ashes to ashes art thou, dust to dust. The... (shrink)

In Life's Dominion Dworkin argues that the debate about abortion is habitually misconstrued. Substantial areas of agreement are overlooked, while areas of disagreement are, mistakenly, seen as central. If we uncover a truer picture, then hope of a certain accord may no longer seem vain. I dispute many of these claims. Dworkin argues that both sides in the debate are united in believing that life is sacred, or intrinsically valuable. I disagree. I maintain that only in a very attenuated sense (...) of intrinsic value will this be agreed upon. I consider how an account of such value might be further fleshed out, but suggest, if this is done on any plausible lines, agreement will fall away. Dworkin argues, also, that the issue of personhood, does not, contrary to widespread belief, keep the parties apart. Again I disagree. We need to distinguish the question of whether there is in fact dispute over this issue from that of whether there is, in truth, good reason for dispute. And I argue that, rightly or wrongly, the issue of personhood remains central. Dworkin suggests that the purported proximity between the two sides offers some hope of an eventual reconciliation. At least, they will agree to differ, accepting that in this area freedom of choice is paramount. I am sceptical. Even this measure of reconciliation depends upon conservatives giving up positions which, I argue, they will continue to maintain. There is a further point. Dworkin appears to be, in many ways, cautiously optimistic. I appear, in contrast, to be pessimistic. I argue, however, that only so long as we do disagree over matters of substance is there much hope that our differences might be resolved. (shrink)

Combining the fields of international trade theory, economic development, and economic growth, this text provides an advanced exposition suitable for graduate students as well as researchers at all levels. It combines mathematical rigour with an exceptional breadth of approaches, including institutions, history, and comparative economics. Existing research is exposited and evaluated, and numerous new results are included. The central themes of economic inequality, within and between nations, are discussed, as is convergence, or the reduction of inequality. Distinctive features of the (...) volume include a radical re-evaluation of the theoretical basis of the economic convergence model proposed by Barro and Sala-i-Martin, a new generalization of the standard HOS model, and a new concept, the economic environment, designed to model the effects of institutions in a more analytical and micro-founded manner is discussed. Uniquely, the real world examples included focus not only on countries participating fully in globalized trade, like China, but also those countries and regions failing to fully participate, specifically the Arab world and sub-Saharan Africa. The text concludes with a discussion of current issues in world economic governance, particularly the IMF and limitations of the Washington consensus, showing that some criticism fails to confront fundamental difficulties. (shrink)

Volume 25, Issue 3, September 2019, Page 286-289.

Cicero criticized his contemporary Sisenna for an inappropriate style in his „Historiae“: Sisenna is blamed for using too many theatrical elements in his historiographical narrative on the Social Wars and the dictatorship of Sulla. We may find this critique confirmed in such fragments like FRH 15,16 where an anonymous protagonist performs a so-called squalor - a highly dramatic staging in public. By deconstructing the debate of the anonymous’ identity the contribution shows that the fragment should not be regarded as proof (...) of Cicero’s claim, but as an evidence for Sisenna’s close attention to detail that revives the political culture of late Republican Rome. (shrink)

"This book addresses the apparent contradiction in moral condemnation of good artworks.