So E. J. Kenney in the OCT Appendix Vergiliana . The same scholar has now given us his secundae curae in The Ploughman's Lunch. Moretum. A Poem Ascribed to Virgil , which was on its way in luminis oras when the sibling edition of A. Perutelli, [P. Vergili Maronis] Moretum , saw the light of day. Only three words of line 15 are above any kind of suspicion: et reserat…ostia…, ‘and he unbars the door’ , some door, that is, (...) which he, Simulus, prouidus heros , must open to reach a pile of grain not left exposed outside his cottage, but stored somewhere. clauis is semantically unobjectionable in close association with reserat: cf. Petronius 94.7f. Eumolpus…limen egressus adduxit repente ostium cellae…exemitque raptim clauem…reseratis foribus intrat Eumolpus. But here it strangely overemphasises the internal security of the cottage, whose only other occupant was the slave-woman Scybale, and she, unlike the usual run of pilfering servants , was its unica custos . More important, claui usurps the place which sense and style alike require for the substantive qualified by the participle clausae. , 438, suggested that it was a substantive. It is indeed easy, as Perutelli observes, to encounter in medieval Latin the noun clausa > Old French close > English closet, parallel to clausu > French clos. (shrink)

The role of emotions in ethics is often taken by philosophers and others as antithetical to rationality. On the most basic level (in undergraduate philosophy exams and elsewhere), stating an opinion in the form "I feel that p" can be a way of sidestepping the demand for reasons. But emotions can sometimes also be seen as supplying reasons for moral judgment to the extent that they involve evaluations--and a way of communicating them across different moral perspectives.

P McKenzie; George Orwell, ‘Seeing’ and ‘Saying’: a reply to Francis Dunlop, Journal of Philosophy of Education, Volume 16, Issue 2, 30 May 2006, Pages 255–264.

Background Nurses working in a clinic must be morally sensitive to identify unethical circumstances and act morally. Educational strategies that can effectively gain this sensitivity are a matter of curiosity. Objective This study aimed to examine if an interactive ethics training program would benefit (a) moral sensitivity and (b) knowledge. Research Design The present study was quasi-experimental based on a control group pretest/posttest. Participants and Research Context The study involved 53 nurses from 10 hospitals in Istanbul, Türkiye. The intervention group (...) received the 5-week Interactive Ethics Training Program. Data were collected through the Personal Characteristics Form, Moral Sensitivity Questionnaire, and Nursing Ethics Knowledge Test. Ethical Considerations The study was conducted according to the guidelines of the Declaration of Helsinki and approved by the Non-Invasive Research Ethics Committee (No. 78/2022) from Istanbul Medipol University. Results There was a statistically significant difference between the two groups in the posttest for moral sensitivity (MD: −10.247; p =.010) and knowledge level (MD: 4178; p =.009). Conclusion An interactive ethics training program in nursing ethics education positively impacts nurses’ moral sense and knowledge. Improving nurses’ moral awareness can facilitate ethical decision-making. Therefore, it is advised that nurse educators design their curricula based on these results. (shrink)

Many writers often generalise about mysticism without a sufficiently close analysis of texts. Consequently the generalisations are often invalid. My present aim is to analyse one text and, in the light of this analysis, to offer some observations concerning mysticism in general and Christian mysticism in particular.

L'auteur compare des extraits de deux comptes-rendus divergeants de l'attitude de Jean II Comnène dans le conflit contre les Hongrois entre 1127 et 1129, par Jean Cinnamus et Nicetas Choniates, afin de tenter d'apporter quelques lumières sur sa carrière.