" Toute Écriture est inspirée ". L'affirmation du rédacteur paulinien de la seconde lettre à Timothée surprend par son caractère exceptionnel dans l'ensemble du Nouveau Testament. Non seulement l'emploi du mot Écriture avec une extension large , est rare, mais l'adjectif " inspiré " est lui-même un hapax dans l'ensemble de la Bible grecque. Il paraît donc prudent de relativiser la portée d'une telle affirmation et, d'un point de vue historique, ne pas en généraliser la portée, au point d'imaginer que (...) nous aurions là l'expression d'une théologie de l'inspiration scripturaire allant de soi à la fin de l'époque dite apostolique. En revanche, dans une perspective théologique, rien ne nous interdit de partir d'une telle assertion, afin de réfléchir sur les relations réciproques entre canonisation et inspiration du double point de vue historique et linguistique."All scripture is inspired." This affirmation by the Pauline writer in the second letter to Timothy is surprising due to its exceptional character in the whole of the New Testament. The use of the word "Scripture" with a wide extension is not only rare, but the adjective "inspired" is itself a hapax in the whole of the Greek Bible. It seems prudent, then, to relativize the scope of such an affirmation and, from a historical point of view, not to extend it to the point of imagining what we have here is the expression of a theology of scriptural inspiration that was self-evident at the end of the so-called apostolic period. On the other hand, from a theological standpoint, there is nothing to prevent us from beginning with such an assertion in order to reflect on the reciprocal relations between canonization and inspiration from the twofold historical and linguistic point of view. (shrink)

En 1997 et en 2001, Michel Henry vint débattre à l'Institut catholique de Paris des thèses exposées dans ses ouvrages sur la philosophie du christianisme. Outre la reprise de ses deux interventions, l'ouvrage réunit en dialogue des contributions sur les rapports entre phénoménologie et vérité, phénoménologie et incarnation, phénoménologie et paroles du Christ.

In the UK, the Recommended Summary Plan for Emergency Care and Treatment (ReSPECT) is a widely used process, designed to facilitate shared decision-making between a clinician and a patient or, if the patient lacks capacity to participate in the conversation, a person close to the patient. A key outcome of the ReSPECT process is a set of recommendations, recorded on the patient-held ReSPECT form, that reflect the conversation. In an emergency, these recommendations are intended to inform clinical decision-making, and thereby (...) enable the attending clinician—usually a general practitioner (GP) or paramedic—to act in the patient’s best interests. This study is the first to explore the extent to which ReSPECT recommendations realise their goal of informing best interests decision-making in community contexts. Using a modified framework analysis approach, we triangulate interviews with patients and their relatives, GPs and nurses and care home staff. Our findings show that inconsistent practices around recording patient wishes, diverging interpretations of the meaning and authority of recommendations and different situational contexts may affect the interpretation and enactment of ReSPECT recommendations. Enacting ReSPECT recommendations in an emergency can be fraught with complexity, particularly when attending clinicians need to interpret recommendations that did not anticipate the current emergency. This may lead to decision-making that compromises the patient’s best interests. We suggest that recording patients’ values and preferences in greater detail on ReSPECT forms may help overcome this challenge, in providing attending clinicians with richer contextual information through which to interpret treatment recommendations. (shrink)

Emerging parallel to long-standing, academic and policy inquiries on personal responsibility for health is the empirical assessment of lay persons’ views. Yet, previous studies rarely explored personal responsibility for health among lay persons as dynamic societal values. We sought to explore lay persons’ views on personal responsibility for health using the Fairness Dialogues, a method for lay persons to deliberate equity issues in health and health care through a small group dialogue using a hypothetical scenario. We conducted two 2-h Fairness (...) Dialogues sessions (n = 15 in total) in Nova Scotia, Canada. We analyzed data using thematic analysis. Our analysis showed that personal choice played an important role in participants’ thinking about health. Underlying the concept of personal choice was considerations of freedom and societal debt. In participants’ minds, personal and social responsibilities co-existed and they were unwilling to determine health care priority based on personal responsibility. The Fairness Dialogues is a promising deliberative method to explore lay persons’ views as dynamic values to be developed through group dialogues as opposed to static, already-formed values waiting to be elicited. (shrink)

Harry C. Boyte. Craig Calhoun. Geoff Eley. Nancy Fraser. Nicholas Garnham. JürgenHabermas. Peter Hohendahl. Lloyd Kramer. Benjamin Lee. Thomas McCarthy. Moishe Postone. Mary P.Ryan. Michael Schudson. Michael Warner. David Zaret.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Conscience and Calling: Ethical Reflections on Catholic Women's Church Vocations by Anne E. PatrickMary M. Doyle RocheConscience and Calling: Ethical Reflections on Catholic Women's Church Vocations Anne E. Patrick NEW YORK AND LONDON: BLOOMSBURY T&T CLARK, 2013. 197 PP. $24.95In Conscience and Calling, Anne Patrick weaves together insights into women's moral agency, vocational discernment, and historical narratives of religious women's engagement with clerical authority. Taking up James Gustafson's (...) question, "What is God enabling and requiring us to be and to do?" she offers a nuanced view of virtuous discernment and action in the context of the "ecclesial oppression" of women. Patrick asks, "What is correct 'church practice' for female moral agents in view of the institutionalized injustice toward women in Catholicism?" (59).Chapter 1 begins with cases of conflict between women's religious congregations and clerical leadership. In the first case, Sisters of the Holy Names of Jesus and Mary protested intolerable living conditions at a parish in Brooklyn, New [End Page 201] York, in 1939. When repeated requests for heat fell on the pastor's deaf ears, the sisters requested to leave the parish and were told that they would then also have to leave another thriving ministry in the diocese. The sisters acquiesced to this decision in a spirit of obedience and did not publicize the real reason for their departure. Fifty years later in Miami, Florida, when another conflict arose, the sisters involved discerned a very different response to injustice, one marked by concern for "justice, honesty, and personal responsibility." The model of a "good sister" had shifted from an emphasis on obedience and institutional loyalty toward shared responsibility for ministry and leadership.Chapter 2 surveys the landscape of women's engagement with the Church and its structures of leadership and adapts H. Richard Niebuhr's Christ and Culture to sketch five "types": women against the Church; women content with the Church; women above the Church; women and Church in paradox; and women transforming Church. Patrick proposes the transformationist model as the approach that most adequately meets the challenges that women face in the Church today; she calls on those who adopt this approach to live in creative tension with the Church and with those who follow the other models, to espouse justice and mutuality in organizational structures, and to be self-critical. Chapter 3 recounts the history of the National Assembly of Religious Women through this transformational lens.Chapter 4 proposes a "framework for love" that builds on Margaret Farley's ethic of commitment to envision an ethic of vocation that elicits "active receptivity," values the contributions of institutions, practices egalitarianism, and keeps justice and love in dialectical relationship. The "myth" of vocation (the notion that vocation is a "thing" to be discovered and pursued, like one's destiny or soul mate) is balanced by the "mystery" of vocation that engages ongoing, lifelong discernment. Controversial cases involving women religious illustrate this kind of discernment and women's striving to live justly and faithfully. The final chapter, "Vocation in a Transformed Social Context," recounts the Vatican Congregation for the Doctrine of the Faith's visitation of the Leadership Conference of Women Religious, a case that has changed the landscape for women's discernment once again. Patrick calls the Church to live out its rhetorical commitment to the dignity of women by opening all church ministries so that women might serve and lead.Conscience and Calling tells an important story about how women religious have discerned the signs of the times and imagined new vocations in the Church and the world. Though the focus here is on women in the American Catholic Church, Patrick's contribution should pave the way for sharing religious women's stories in the global context to further enrich a Christian vision of virtue and vocation for those navigating ecclesial politics and practicing ministry in particular. [End Page 202]Mary M. Doyle RocheCollege of the Holy CrossCopyright © 2017 Society of Christian Ethics... (shrink)

KJORVEN M, RUSH K and HOLE R. Nursing Inquiry 2011; 18: 325–335 A discursive exploration of the practices that shape and discipline nurses’ responses to postoperative deliriumAlthough delirium is classified as a medical emergency, it is often not treated as such by health care providers. The aim of this study was to critically examine, through a poststructural, Foucauldian concept of discourse, the language practices and discourses that shape and discipline nurses' care of older adults with postoperative delirium (POD) with a (...) purpose to question accepted nursing practice. The study was based on data collected from face‐to‐face, in‐depth, personal interviews with six nurses who work on an acute postoperative patient care unit. Five analytic readings of the data identified two prominent discourses at work in nursing practice which influenced the care of patients with POD. These were identified as discourses of legitimacy/illegitimacy and discourses of nursing work. Through the process of poststructural analysis it became evident that one overriding discourse – the biomedical/scientific discourse – served to direct, legitimize and govern all other discourses. The findings of this study have implications for nursing knowledge and practice, length of hospital stay and improved patient outcomes. This study builds on previous work and is the first study to conduct a discourse analysis illuminating nurses’ responses to POD through comparison with other acute medical emergencies from a poststructural perspective. (shrink)

Cresp, Mary; Tranter, Janice Entanglements were part of Julian Edmund Tenison Woods' life from the time of his birth in London on 15 November 1832. His mother, Henrietta Tenison, daughter of a Church of Ireland rector, had several relatives in the Anglican clergy, including Thomas Tenison, Archbishop of Canterbury, and Edmund Tenison, Bishop of Ossory. Julian's father, James Dominic, was the son of a Cork businessman and studied law in Ireland. He was Catholic, but not practising during his working (...) years. James and Henrietta married in London, raising their family there. James joined 'The Times' as parliamentary reporter; their home was a centre for Irish writers, newspaper men and those in the medical and legal professions. His brother, Nicholas, following duty as surgeon with the East India Company Civil Service, joined the Woods household with his two daughters after his wife's death. Stories of India and his uncle's collections of 'curiosities of various kinds' fascinated Julian and 'served to form [his] taste for natural history'. (shrink)

This article draws on ethnographic field data collected during an investigation of the informed consent process and AIDS clinical trials. It describes the involvement of care providers (physicians, nurse practitioners, physician assistants) during the enlistment, or recruitment, phase of the informed consent process. It shows that sometimes care providers are involved in the receipt, evaluation and distribution of information on clinical trials through their interactions with research professionals and patients. It suggests that the involvement of care providers has the potential (...) to influence the informed consent process. Some of the ethical and practice considerations of this are discussed. (shrink)

Fantasy can thus be explained as a sudden glimpse of the underlying reality or truth. It is not only a consolation for the sorrow of this world, but an answer to that question, ‘Is it true?’ J. R. Tolkien.

“All things are full of gods”. A Platonic conversion toward a novel form of pantheism lies behind this pronouncement. This form is seldom appreciated in Platonic studies, and perhaps in general. I shall call it “polypsychic pantheism.” Platonic polypsychic pantheism is a form of pantheism that views the universe as a living, heterogeneously ensouled, divine being. Its divinity consists in a plurality of Gods, because different sorts of Soul-Gods appear necessary to make the universe one living God. Platonic polypsychic pantheism (...) thereby distinguishes itself as an alternative to monistic forms of pantheism. Its demonstration, in the present analysis, depends particularly on the interpretation of a chain ofdevelopment in Plato’s post-Republic dialogues. (shrink)

This paper reviews the characteristics of anorexia nervosa described in the DSM-III-R , relates them to normative gender roles and adolescent development, and critiques those roles on feminist grounds. Two apparently contradictory explanations for the irrational pursuit of thinness are considered: a) the anorexic thus attempts to conform to a socially defined feminine ideal; b) the anorexic thus attempts to avoid the appearance and consequences of mature womanhood. I propose that both explanations are applicable, together emplifying the ambiguity that Simone (...) de Beauvoir considers characteristic of female experience. Because both explanations suggest a gender identity disorder, I question the fact that the DSM-III-R fails to indicate this linkage. I argue further that therapeutic considerations require efforts to alter the socialization factors that are implicative in anorexia nervosa. Keywords: anorexia nervosa, diagnoses, feminism, philosophy of biology, psychiatry CiteULike Connotea Del.icio.us What's this? (shrink)

In A Passage to India, E.M. Forster examines the duality of three main characters, Mrs. Moore, Aziz, and Fielding and thereby demonstrates their relative stability in the primordial chaos of India. Unlike Adela who falls apart after her experience in the cave, these characters draw on the power of the imagination in a grappling struggle to remain morally centered when facing the darkness within. Forster suggests that turning to the East (where the Marabar caves represent darkness and destabilization) contrasts with (...) returning to the West (where imaginative form represents order and light). In Mrs. Moore, Aziz, and Fielding, Forster examines the manner in which one might embrace a centered life committed to empathy for others by way of facing one’s own otherness. As these characters immerse themselves in India’s primordial formlessness and acknowledge their shadows, they embrace imaginative form rather than fall apart, and in doing so they serve as models of mythmakers and relative stability. (shrink)

An exploration of the limitations of the language of "mental health" in the light of suicide epidemics at universities, and a sketch of the existentialist understanding of death as alternative.

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)

In the wake of important scholarship on Jesus’ humanity, feminist chris-tology suffers from a struggle to articulate the divinity of Jesus Christ because of its criticism of sacrificial atonement theory, which has led to didactic or exemplary models of redemption. Feminist theology stands in need of further discussion in an effort to articulate feminist incarnational atonement theory more thoroughly. Schleiermacher’s theology, especially as it is articulated in his theory of preaching, aids feminist theology in claiming Jesus’ divinity while simultaneously maintaining (...) criticism of a violent atonement and relocating the power of the incarnation away from Jesus’ maleness to the preached Word in the community. The basis of feminist incarnational atonement theory is initially found within four major areas of dialogue: in a central focus on Jesus’ life, in definitions of redemption, in the centrality of community, and in criticism of the violence of the atonement. (shrink)

Traditionally, psychoanalytically oriented clinicians have eschewed a direct focus on symptoms, viewing it as superficial turning away from underlying psychopathology. But this assumption is an artifact of a dated classical approach; it should be reexamined in the light of contemporary relational thinking. So argues Mary Connors in _Symptom-Focused Dynamic Psychotherapy_, an integrative project that describes cognitive-behavioral techniques that have been demonstrated to be empirically effective and may be productively assimilated into dynamic psychotherapy. What is the warrant for symptom-focused interventions (...) in psychodynamic treatment? Connors argues that the deleterious impact of symptoms on the patient's physical and emotional well being often impedes psychodynamic engagement. Symptoms associated with addictive disorders, eating disorders, OCD, and posttraumatic stress receive special attention. With patients suffering from these and other symptoms, Connors finds, specific cognitive-behavior techniques may relieve symptomatic distress and facilitate a psychodynamic treatment process, with its attentiveness to the therapeutic relationship and the analysis of transference-countertransference. Connors' model of integrative psychotherapy, which makes cognitive-behavioral techniques responsive to a comprehensive understanding of symptom etiology, offers a balanced perspective that attends to the relational embeddedness of symptoms without skirting the therapeutic obligation to alleviate symptomatic distress. In fact, Connors shows, active techniques of symptom management are frequently facilitative of treatment goals formulated in terms of relational psychoanalysis, self psychology, intersubjectivity theory, and attachment research. A discerning effort to enrich psychodynamic treatment without subverting its conceptual ground, _Symptom-Focused Dynamic Psychotherapy_ is a bracing antidote to the timeworn mindset that makes a virtue of symptomatic suffering. (shrink)

This paper examines contemporary developments in legal philosophy and in ethics with a view to a possibile reunification of moral philosophy on Kantian principles. With regard to legal philosophy, it notes the difficulty of an empiricist account of natural rights and relates it to the problem of obligation to apply with juridical laws. It then considers Kant's solution to problems regarding the concepts of obligation and of a right encountered by his predecessors in the natural rights tradition, whom he would (...) classify as empiricists. Turning form "The Droctrine of Right" to "The Doctrine of Virtue," it evaluates the assertion that Kant, as distinguished from "virtue ethics," has an "ethics of rules" modelled on law rather than an "ethics of character." Der Beitrag befaßt sich mit gegenwärtigen Entwicklungen im Bereich von Rechtsphilosophie und Ethik mit dem Ziel einer möglichen Wiedervereinigung der Moralphilosophie nach kantischen Prinzipien. In bezug auf die Rechtsphilosophie betont er die Schwierigkeit eines empiristischen Verständnisses von Naturrechten und bezieht diese Schwierigkeit auf das Problem der Verbindlichkeit juridischer Gesetze. Dann wird Kants Lösung der Probleme untersucht, die sich mit den Begriffen "Verbindlichkeit" und "ein Recht" für diejenigen seiner Vorgänger in der Naturrechtstradition ergeben, die Kant als Empiristen bezeichnen würde. Von der "Rechtslehre" zur "Tugendlehre" übergehend wird schließlich die Behauptung geprüft, derzufolge Kant, im Unterschied zur "Tugendethik-Lehre" , eher eine "Ethik der Regeln" vertritt, die sich auf Gesetze stützt, als eine "Ethik des Charakters". (shrink)

Volume 20, Issue 7, July 2020, Page 120-122.

Teenagers enjoy better physical and mental health when they avoid early sexual debut and reserve the sexual act for marriage. Teens who initiate sexual relations outside of marriage risk contracting sexually transmitted diseases, and those who also use hormonal contraception to avoid pregnancy often suffer unwanted physical and emotional side effects. Teens who have multiple partners may have later attachment or bonding difficulties. The consequences of an unintended pregnancy after a casual sexual relationship are often abortion or single motherhood and (...) an increased likelihood of poverty. Teenagers who save sexual relations for marriage experience freedom from these negative consequences and are more likely, in marriage, to experience the beauty of self-giving love. (shrink)

The prelims comprise: Introduction The Physician and the Provider Organization The Physician and the Payer Organization Dealing with Systems Conclusion Notes References.