From good intentions to real life: introducing crisis resolution teams in Norway In Norway, as in most western countries, the adult services for people experiencing mental health problems have gone through major changes over the last decades. A report submitted to the Norwegian Parliament in 1997 summarized several areas of improvement in the provision of mental health‐care to its population, and led to the introduction of a national mental health programme in 1998 for its implementation to be completed by 2008. (...) The most significant recent development in Norway is ‘Crisis Resolution/Home Treatment’ (CRHT) teams that provide an alternative to acute hospital care services. The major aim of this study is to explore an emerging form of community mental health‐care, and present a framework for establishment and examination of CRHT teams applying the user perspectives. An illustration of user experiences in an already established CRHT team provides a background for understanding implications of this form of service in relation to service users’ needs in acute crises. (shrink)

This study investigates the role of language in cross‐sector collaboration between mental health hospitals and municipalities, focusing on the challenges of maintaining continuity of care and integrating patient‐centered approaches. Using Fairclough's framework for critical discourse analysis, we examined focus group interviews with 21 healthcare professionals, including nurses, social workers, and psychiatrists, to identify key themes and patterns in how cross‐sector collaboration is discussed. The analysis revealed a dominant medicalized discourse in hospital settings, which often emphasized structured care processes like treatment (...) plans and medication management, overshadowing more flexible, patient‐centered approaches common in community‐based services. Power dynamics were evident, with hospital professionals frequently positioned as active agents, while patients and community‐based workers were portrayed in more passive roles. Although efforts to involve patients in decision‐making were noted, these were often controlled by professionals, reflecting a mediated approach to patient empowerment. The findings highlight the cultural and structural divides between hospital and community services and suggest the need for improved communication strategies, integrated care pathways, and a shift toward more inclusive, patient‐centered care models. Addressing these discursive barriers is crucial for achieving more effective, integrated, and patient‐centered care, ultimately improving outcomes for patients. (shrink)

There is nothing like an overwhelming consensus of opinion to encourage a less than rigourous approach to analyzing complex ethical issues. Unfortunately, this is nowhere more apparent than in the discussion of human reproductive cloning contained in the federal House of Representatives Standing Committee on Legal and Constitutional Affairs’ report on human cloning, released last August The report may well fulfil the first half of its project, namely the empirical task of adequately summarizing and categorizing the various submissions made to (...) the Committee. However, it is clearly inadequate as a discussion of the ethical and legal permissibility of human reproductive cloning. (shrink)

Work may be overvalued by a workaholic culture, undervalued in an entertainment culture, made a paradigm for life by Marxist thought or the worker may be devalued and regarded as all other factors in production. All are attempts to build self-image apart from God's work in restoring his image in us.

ExcerptDavid Lloyd Dusenbury, The Innocence of Pontius Pilate: How the Roman Trial of Jesus Shaped History. London: Hurst Publishers, 2021. Pp. 272. The Innocence of Pontius Pilate by David L. Dusenbury of the Danube Institute is a profound reflection on the differentiation of secular and religious authority that should excite theologians, historians, believers, as well as historical sociologists. The point of departure is the question of the innocence or guilt of Pilate, the Roman magistrate who condemned Jesus to death, which (...) has been a contested issue from soon after Jesus died to modern New Testament criticism. Was Pilate guilty of the highest crime— deicide—or had he been, in some sense, innocent or even just? More interesting than a mere overview of how different epochs and authors received the Pilate story, Dusenbury’s book investigates the ramifications of the only sense in which Pilate was innocent: he was innocent of an understanding of a kingdom not of this earth. As Paul puts it succinctly in I Corinthians: “None of the rulers of this age (saeculum) understood this [other kingdom]—for if they had, they would not have crucified the Lord of glory” (55). (shrink)

"This book offers a valuable contribution to the growing scholarship on Catholic universities and on Augustine of Hippo, engaging in "Augustinian inquiry" and pointing to possibilities for renewal in liberal education in the twenty-first century."--BOOK JACKET.

The central premise of this thesis is that translation has acquired a new meaning in so-­called postcolonial times and that this transformation calls forth a renewal of the philosophical conceptualisation of translation. I begin by distinguising between two different philosophical genealogies of translation in modern European philosophy. The first is a Romantic and hermeneutic lineage, in which translation is closely bound to the movement of culture, and conceived of as an ‘experience of the foreign’. The second is a relational genealogy (...) of translation, in which translation is a transformation without teleology, yet systematically-­oriented. The thesis reconstructs this alternative concept through a parallel reading of Walter Benjamin’s and Michel Serres’ works on translation, contending that Leibniz’s relational metaphysics proved a crucial resource for both of them. Albeit reflecting on different objects, these two authors converge in thinking translation as a relation and a method, associating translation with their critique of epistemology. By drawing on a generalised metaphysics of language, they both reflect on translation as a transformation in the objective domain, hence as a form of historicity. The thesis is composed of three autonomous yet convergent parts. The first part operates as a backdrop to the whole by expounding the need for locating the philosophy of translation outside of the ethics of alterity. It contends that the link made between linguistic difference and difference ‘as such’ is often insufficiently mediated. The second part examines Serres’ early works, explicating his philosophy of translation in close connexion with the evolution of his structuralism, from his doctoral work on Leibniz to the last of the Hermès series: Le passage du Nord-­Ouest. The third part investigates Benjamin’s philosophy of translation in light of his metaphysics of language, following his concepts of the ‘afterlife’ as a thread through his early and later works. Finally, the conclusion propounds the intrinsic connexion that holds between the translation problem, Leibnizianism and ‘decentered epistemologies’. (shrink)

It is shown that the jet mechanism derivable from the Lorentz deformation picture leads to a nearly constant average jet transverse momentum. It is pointed out that this is consistent with the high-energy experimental data. It is pointed out further that this result strengthens the physical basis for the minimal time-energy uncertainty combined covariantly with Heisenberg's space-momentum uncertainty relation.

L’examen de certains manuscrits inédits du Fonds Foucault déposé par Daniel Defert à la BnF, en 2013, montre que le Descartes de Foucault est une variante simplifiée de celui de Heidegger. Foucault reprend en effet à la lecture heideggérienne de Descartes la liaison que le philosophe allemand met en place entre la mathesis universalis et le cogito, qui ne se trouve assurément pas chez Descartes. C’est de cette manière que ces deux auteurs critiquent ce qu’ils mettent eux-mêmes au jour chez (...) Descartes – le sujet de la certitude – et qu’ils font de l’inquiétude l’affect historique propre à la pensée. La présente étude reconstruit le lien entre la mathesis et le cogito et la critique de la vérité comme certitude, tel qu’il est élaboré dans les cours de Heidegger sur Descartes, Augustin et Aristote, au début des années 20. La manière dont Heidegger établit ce lien suit l’évolution de la pensée de Heidegger, mais nous prenons le parti de mettre l’accent sur le cours sur Descartes de 1922-1923 (Introduction à la recherche phénoménologique), car dans les années 20, Heidegger fait de l’inquiétude la figure de l’ipséité. Nous reconstruisons en parallèle la manière dont Foucault intègre la lecture heideggérienne de Descartes à la sienne et comment il en déplace la signification, en évoquant certains textes connus de l’Histoire de la folie, mais aussi en analysant des manuscrits inédits de Foucault. Car le rapprochement que nous proposons entre les deux auteurs, tout comme la mise en relief de ce qui les distingue, se fait à la faveur de l’occasion historique que constitue la mise à disposition de textes qui étaient auparavant inédits. Et, en effet, les cours de Heidegger que nous analysons ont été publiés dans la Gesamtausgabe après la mort de Foucault, et leur traduction en français est toute récente. En procédant ainsi, nous voulons montrer comment la redéfinition contemporaine de la subjectivité s’est élaborée, au XXe siècle, à partir de la notion d’inquiétude, et plus spécifiquement de l’inquiétude historique. (shrink)

From the Lockean point of view, the mind-body problem is conceived as a problem created by us. It is an error to think there is a problem with mind and body, an error of confusing nominality with reality. I argue that Locke’s agnosticism should be understood as a warning not to confuse our human point of view with what really is. From this perspective, the mind-body problem is a nominal problem, not a real one. It appears to us as a (...) problem, but is not really so. But what makes it appear to us as a problem? This is Locke’s starting point for solving the mind-body problem. (shrink)

This article examines how Rancière contrasts Plato’s philosophy with sociology, specifically that of Bourdieu and Passeron. In The Philosopher and His Poor, Plato is among those who exclude the majority not only from political power but also from thought and discourse. However, Rancière uses the Republic’s founding myth of inequality to identify the arbitrary basis behind the circular reasoning that justifies thought’s legitimate and illegitimate use based on alleged nature. Can Platonic myth constitute what Rancière terms a ‘discursive act’, which (...) triggers political conflict, that is, the debate on equality as first presupposition? This study of Rancière’s Platonic reference examines the conditions under which philosophical myth can challenge sociology. The emancipatory use of myth involves reconfiguring our concepts of science and society and any notion of nature while scholarly discourse is hinged on processes of social othering that align it with the repressive order of social hierarchy. The comparison between Plato and Bourdieu, as analyzed through Rancière’s critique, reveals a fundamental divergence in their approach to societal structures. According to Rancière, all explanations tend to naturalize, whereas the only correct approach is to emphasize the total absence of any foundation for hierarchy. This problem has epistemological implications: how can we construct a discourse that does not reproduce the exceptionality of authorized speech? On this condition, one can catch a glimpse of the collective and temporal extent of Rancière’s resolute commitment to equality. Taking seriously a definition of the social as a series of perceptual rearrangements allows us to question the anti-institutional limit of Rancière’s thinking. (shrink)

Name der Zeitschrift: Cognitive Linguistics Jahrgang: 27 Heft: 2 Seiten: 289-297.

This book is about the philosophical, historical, and interpretative aspects of Mencius. It explores his influence, reception, and relevance in China from the third century BCE to the present, as well as offers comparative studies of Mencius and major figures in the history of Chinese and Western philosophy. With 34 accessible articles written by leading philosophers and scholars, the Dao Companion to the Philosophy of Mencius provides both broad pictures and in-depth discussions regarding the work of one of the most (...) important and influential Chinese philosophers. It covers his normative ethics, meta-ethics, political philosophy, epistemology and moral psychology. The last section of the volume, “Mencius and Western Philosophers: Comparative Perspectives,” explicitly puts him in dialogue with major Western philosophers. The Dao Companion to the Philosophy of Mencius serves as an essential volume for college students, graduate students, and scholars who study and teach Mencius as well as Chinese philosophy and comparative philosophy in general.​. (shrink)

ABSTRACTThis study assessed the knowledge and perception of human biological materials and biorepositories among three study groups in South Korea. The relationship between the knowledge and the perception among different groups was also examined by using factor and regression analyses. In a self‐reporting survey of 440 respondents, the expert group was found more likely to be knowledgeable and positively perceived than the others. Four factors emerged: Sale and Consent, Flexible Use, Self‐Confidence, and Korean Bioethics and Biosafety Action restriction perception. The (...) results indicate that those who are well aware of the existence of biobanks were more positively inclined to receive the Sale and Consent perception. As a result of the need for high quality HBMs and the use of appropriate sampling procedures for every aspect of the collection and use process, the biorepository community should pay attention to ethical, legal, and policy issues. (shrink)

The primary goal of this paper is to investigate the theoretical and methodological applicability of the relevant theories of Marcuse and Foucault to analyzing the relationship between comedic pleasure and the popular media. The researchers investigate the similarities of and the differences between the respective positions of Marcuse and Foucault as they relate to power relations, subjectivity, and practice. Likewise, the methodological applicability of these theorists’ work to a discourse analysis of how media content constructs comedic pleasure is considered. Overall, (...) the present study explored the arrangement and deployment of discourses of comedic pleasure as exploited by the power/knowledge mechanism of the media and the entertainment industry. And, through this discussion, the current study argued that three key statements constitute a discursive framework for the analysis of comedic pleasure in the popular media. (shrink)

This study examined the role of religion in xenophobic responses to the threat of Ebola. Religious communities often offer members strong social ties and social support, which may help members cope with psychological and physical threat, including global threats like Ebola. Our analysis of a nationally representative sample in the U.S. found that overall, the more vulnerable to Ebola people felt, the more they exhibited xenophobic responses, but this relationship was moderated by importance of religion. Those who perceived religion as (...) more important in their lives exhibited weaker xenophobic reactions than those who perceived religion as less important. Furthermore, social connectedness measured by collectivism explained the moderating role of religion, suggesting that higher collectivism associated with religion served as a psychological buffer. Religious people showed attenuated threat responses because they had a stronger social system that may offer resources for its members to cope with psychological and physical threats. The current research highlights that different cultural groups react to increased threats in divergent ways. (shrink)

In recent years, explanations of primate cognition highlighted clever arguments, rather than different ability. In the target article, definitions unify, explanations rely on basic nervous system functioning, theory is built on data that fit, and the emphasis is on evolutionary continuities. This commentary describes complexities inherent in the development of empathy that are not accounted for in Preston & de Waal's theory.