Background Interventions to improve ethical decision-making are available in nursing education. Evidence of its effectiveness is essential. Objective This review examined the effectiveness of interventions to improve nursing students’ ethical decision-making skills. Methods A structured search was performed in Google Scholar, Web of Science, Science Direct, Pubmed, Scopus, Cochrane Library, Elsevier, CINAHL EBSCO, and ULAKBIM. The Joanna Briggs Institute Meta-Analysis of Statistics Assessment and Review Instruments (JBI-MAStARI) was used to assess the quality of studies. Ethical considerations Ethical approval was not (...) required for this systematic review. Findings The final review was composed of six studies of published between January 2013 and 2023. Nine different teaching methods applied to students. Although the importance of ethical decision-making skills in solving ethical problems that nurses may encounter at any time is known, it is thought that there is a lack of data in the literature in the last 10 years. The last 10 years were chosen as this aims to provide a review based on the most current, relevant and quality information. The review indicated that all of the teaching methods improved ethical decision-making. Conclusion Different teaching methods can be used in the nursing education curriculum to meet the learning needs of nursing students in ethical decision-making. (shrink)

Kant’ın teorik akla getirdiği sınırlamayla metafiziği bilginin konusu olmaktan çıkarma iddiası modern dönemde gerçekleştirilen fikri faaliyetleri derinden etkilemiştir. Kant düşüncesinin daha ileri boyutlara taşınması mantıkçı pozitivizm gibi ekollerde metafiziğe dair önermelerin ve bu önermelerin temel kavramı olan “tanrı” teriminin anlamsız kabul edilmesi sonucunu doğurmuştur. Mantıkçı pozitivistlerin bu iddialarına karşın din felsefesi alanında “tanrı” teriminin gönderimi bir problem olarak tartışılmakta ve modern gönderim kuramlarıyla tanrıya gönderimde bulunabilmenin yani onu adlandırabilmenin imkânı soruşturulmaktadır. Bu makalenin amacı, tanrıya gönderim meselesinin tartışıldığı çalışmalardaki iki temel (...) eksikliği gidermektir. Konuyla ilgili çalışmalarda, ya tümel bir kavram olan tanrı kavramı veya Hristiyanlığın ve Yahudiliğin tanrısına gönderim imkânı soruşturulmuştur. Ancak özel bir ad olan “Allah” lafzı inceleme kapsamına dahil edilmemiş ve İslam düşüncesinin konuya yaklaşımı göz ardı edilmiştir. Bu makalede, zikredilen eksikliği giderme amacıyla Fahreddin er-Râzî ve Nâsırüddîn el-Beyzâvî’nin “Allah” adına dair açıklamaları ele alınacaktır. Tanrıya gönderim/tanrıyı adlandırma tartışmalarında karşımıza çıkan ikinci eksiklik ise modern gönderim kuramlarının metafiziksel arka planlarının dikkate alınmıyor olmasıdır. Çalışmamızda tanrıyı adlandırma noktasında imkân olarak görülen betimsel gönderim kuramı ve nedensel gönderim kuramının Kant düşüncesi ile irtibatına dikkat çekilecek ve onların klasik delaletiyle Allah’ı adlandırmada yeterli olamayacağı iddia edilecektir. (shrink)

C'est à l'époque moderne que l'homme en est arrivé à se dire le créateur de sa propre humanité. Autrefois, il se croyait l'oeuvre de la nature ou l'enfant de Dieu. Désormais, il entend conquérir l'une et s'affranchir de l'autre. Il veut rompre avec le passé, se donner souverainement sa loi, définir ce qui doit être, dominer. Telle est l'ambition vertigineuse que raconte cet ouvrage. Descartes rêvait d'un homme maître et possesseur de la nature ; deux siècles plus tard, Nietzsche allait (...) décréter que l'homme doit être dépassé, n'étant plus à la hauteur des attentes que lui-même avait définies. Rémi Brague interroge les origines de ce projet et retrouve les traits qui vont progressivement dessiner la nouvelle humanité dont nous sommes les héritiers. Pour reconstituer la longue trajectoire de l'homme moderne, ce livre convoque aussi bien la philosophie que la littérature ; il y découvre les espoirs et l'enthousiasme qui portent ses débuts, mais aussi, à l'épreuve de cette expérience impossible, l'angoisse et les désillusions qui en marquent l'échec. Le Règne de l'homme clôt une longue enquête sur la manière dont l'homme, de l'Antiquité à nos jours, a pensé successivement son rapport d'abord au monde, ensuite à Dieu et, pour finir, à soi-même. (shrink)

Research in recent years suggests that fairness concerns could mitigate hold-up problems. In this study, we report theoretical analysis and experimental evidence on an opposite possibility: that fairness concerns could also induce hold-up problems. In our setup, hold-up problems will not occur with purely self-interested agents, but theoretically could be induced by demand for distributional fairness among agents without sufficiently strong counteracting factors such as intention-based reciprocity. We observe a widespread occurrence of hold-up in our experiment. Relationship-specific investments occurred less (...) than half of the time, resulting in significant inefficiencies. Moreover, whenever a relationship-specific investment was made: (a) it was typically not reciprocated by the partner; (b) nor did the investor’s offers at the bargaining stage exhibit expectations for reciprocity. Consequently, the partner extracted all the additional expected payoff from relationship-specific investments. Further experimentation suggested that our results were driven by a fundamental lack of intention-based reciprocity in fairness concerns, rather than self-serving bias. (shrink)

Il faut être "modérément moderne", et non "résolument" ; comme le préconisait Rimbaud dans un slogan aussi galvaudé que creux. Et prendre ses distances d'avec cette maladie, la "modernite". De ces fameux "Temps Modernes", que peut dire un philosophe qui a décidé de ne pas avancer masqué? Complaisante modernité, qui se clame en "rupture" avec tout! Et d'abord avec le passé pour lequel elle a inventé le nom de "Moyen Age". Alors que la modernité en vit comme un parasite, dans (...) une dialectique autodestructrice. Car au fond, qu'a-t-elle inventé? Ni la révolution technique, ni l'urbanisation, ni la société civile, ni même la personne comme sujet de libertés... Les idées modernes ne sont que des idées prémodernes, maquillées comme une marchandise volée. Avec le recul et la capacité d'analyse que lui permet sa formidable culture, Rémi Brague nous offre une série de réflexions incisives sur les notions de Modernité, de Culture, d'Histoire, de Sécularisation, de Progrès... Chemin faisant, il met en avant des penseurs qui sortent des sentiers battus, des idées qu'on avait oubliées, des rapprochements qui font avancer. Peut-on guérir de la "modernite"? C'est l'ambition de cet essai revigorant, qui n'interdit pas d'être résolument optimiste. (shrink)

Bilişsel Psikoloji başlığıyla bu yazıda değerlendirmeye konu olan eser, alanın önde gelen isimlerinden biri olan John Best tarafından kaleme alınmıştır. Bilişsel psikoloji, ikinci dünya savaşından sonra bilgisayar teknolojisi ve bilgi işlem teorileri alanında yaşanan gelişmelere paralel olarak gelişmiş bir alandır. Bu alanın temel hedefi, zihinsel süreçleri, davranışların altta yatan nedenlerinden yola çıkarak incelemektir. Değerlendirmeye konu olan eser, bu bağlamda, bilişsel psikoloji ile akademik düzeyde ilgilenenlere yönelik alternatif bir kaynak sunmak üzere telif edilmiştir. Değerlendirmemizde eserin konu ve amacı, dil ve üslubu, (...) yöntem ve içeriği gibi alt başlıklar üzerinden sistematik bir inceleme yapılacaktır. Eserde müellifin takip ettiği tasnif, üslup ve yöntem dikkate alındığında söz konusu eserin özellikle ders kitabı olarak öğrencilere ve bilişsel psikoloji ile akademik düzeyde ilgilenen kişilere hitap ettiği anlaşılmaktadır. (shrink)

History of the Khėl Zokhiolyn Khu̇rėėlėn (Institute of Language and Literature) of the Mongolian Science Academy, by it's senior and recent researchers.

Cet ouvrage est une réédition numérique d’un livre paru au XXe siècle, désormais indisponible dans son format d’origine.

La bibliographie est divisee en trois parties.

David Lewis is most famous in the analytical metaphysics literature for his analysis of the truth conditions of counterfactual conditionals in terms of possible worlds, and for his analysis of causation in terms of counterfactual conditionals. He uses a notion of comparative similarity of possible worlds in his analysis of counterfactual conditionals. However, since he attributes reality to possible worlds he has attracted many criticisms. The aim of our paper is to present some counterfactuals whose account cannot be given within (...) a Lewisian framework, and to point to some devastating results for Lewis of such an inadequacy. (shrink)

Cet ouvrage reprend l'essentiel des discours prononces et des communications presentees lors du colloque qui s'est tenu le 16 novembre 2001 a l'Institut Superieur de Philosophie en l'honneur des 80 ans de Jean Ladriere. On y trouve, outre les discours de Marcel Crochet, Gilbert Gerard et Michel Molitor, une contribution importante de Jean Ladriere et des communications de Stanislas Breton, Bernard d'Espagnat, Dominique Lambert, Jean-Francois Malherbe, James Pembrun, Andre Van de Putte et Philippe Van Parijs. Toutes les interventions portent sur (...) la problematique de la rationalite - un theme central et unificateur de l'oeuvre philosophique de Jean Ladriere - dans les domaines de l'histoire de la philosophie, la philosophie sociale et politique, la philosophie du langage, la philosophie des sciences et la theologie. L'ouvrage se termine par une interview de Jean Ladriere par Philippe Van Parijs.". (shrink)

While a surprising number of people, both religious and non-religious, have had deep and significant mystical experiences, scholars have reached little agreement about their cause and character. Many analyze mystical experiences as if they are formed by the same linguistic processes that shape ordinary experiences. This paper shows that this is based on a misunderstanding, for these experiences result from letting go of language. The paper concludes that we need to think about mystical experiences - and what they have to (...) teach about consciousness and reality - in a new light. (shrink)

Mongolian philosophy in the post-communism period.

This Article discusses BLAs as tools of global labor migration governance, with a specific focus on gender. Drawing on our global database of 582 bilateral labor migration agreements, we investigate the extent to which these governing instruments connect and align with relevant international normative frameworks, in particular the extent to which they represent gains, gaps or gaffs in terms of gender equality and the human and labor rights protection of women migrants. In the context of the Global Compact for Safe, (...) Orderly and Regular Migration, which stresses a gender-responsive approach to migration governance as one of its guiding principles, we ask: Do the BLAs which are increasingly being used as instruments to govern labor migration contribute toward sustainable gender equality, decent work and reduced inequalities for women and gender-diverse migrants? (shrink)

According to influential view, using the criminal law against innocent actions or agents is wrong. In this paper, I consider four related arguments against this view: a debunking argument that suggests that the intuitive appeal of this view may be due to a conflation of different ideas; a counterexamples argument that points out that there are many cases in which using the criminal law against innocent actions ("non mala" actions that are not even "mala prohibita") or agents is justified; a (...) theoretical argument, according to which the force of the reasons for and against using the criminal law is a matter of degree and it is therefore implausible to hold that the latter always defeat the former; and an analogy argument, which holds that it is implausible to maintain that harming innocents is often justified in other contexts but (almost) never in the context of the criminal law. (shrink)

What has philosophy to do with the poor? If, as has often been supposed, the poor have no time for philosophy, then why have philosophers always made time for them? Why is the history of philosophy—from Plato to Karl Marx to Jean-Paul Sartre to Pierre Bourdieu—the history of so many figures of the poor: plebes, men of iron, the demos, artisans, common people, proletarians, the masses? Why have philosophers made the shoemaker, in particular, a remarkably ubiquitous presence in this history? (...) Does philosophy itself depend on this thinking about the poor? If so, can it ever refrain from thinking for them? Jacques Rancière’s The Philosopher and His Poor meditates on these questions in close readings of major texts of Western thought in which the poor have played a leading role—sometimes as the objects of philosophical analysis, sometimes as illustrations of philosophical argument. Published in France in 1983 and made available here for the first time in English, this consummate study assesses the consequences for Marx, Sartre, and Bourdieu of Plato’s admonition that workers should do “nothing else” than their own work. It offers innovative readings of these thinkers’ struggles to elaborate a philosophy of the poor. Presenting a left critique of Bourdieu, the terms of which are largely unknown to an English-language readership, The Philosopher and His Poor remains remarkably timely twenty years after its initial publication. (shrink)

In this book, Jacques Rancière explores how political relations develop fundamentally from sensual experience, as individual feelings become the concern of the whole community. Since politics emerges then from the 'division of the sensual', aesthetic experience becomes a radical means for social and political upheaval.

Cet ouvrage collectif naît d'abord d'un contexte. À une époque où les crises s'enchaînent au point de paraître permanentes, les législations d'urgence et les mesures dérogatoires connaissent une expansion telle que l'exception semble devenir la règle. Pourtant, le concept même d'état d'exception ne va pas de soi et alimente, dans le champ académique, de nombreux débats. Ne masque-t-il pas, derrière le sentiment partagé de quitter un monde politique et constitutionnel stabilisé, des situations juridiques très différentes? Ce faisant, ne nous rend-il (...) pas, paradoxalement, impuissants à penser le monde qui vient?00Les textes rassemblés ici proposent d'élargir ces réflexions en les réinscrivant dans une perspective historique longue. Ils présentent un vaste répertoire des formes historiques de ± l'exceptionnalité?, depuis l'institution romaine de la dictature jusqu'à l'état d'urgence contemporain, en tenant compte des normes et des pratiques juridico-politiques, mais aussi des concepts qui leur ont été associés.00Au fil d'un dialogue entre histoire et philosophie, l'ouvrage s'ouvre à d'autres disciplines et aux réflexions transversales qui ont accompagné ces concepts. Il interroge la manière dont des termes ± dictature? ou ± état d'exception? circulent et se modifient, en laissant émerger des questions récurrentes, notamment autour du rapport du droit et du politique à l'histoire et au temps. (shrink)

The Oxford Handbook of Natural Theology is the first collection to consider the full breadth of natural theology from both historical and contemporary perspectives and to bring together leading scholars to offer accessible high-level accounts of the major themes. The volume embodies and develops the recent revival of interest in natural theology as a topic of serious critical engagement. Frequently misunderstood or polemicized, natural theology is an under-studied yet persistent and pervasive presence throughout the history of thought about ultimate reality (...) - from the classical Greek theology of the philosophers to twenty-first century debates in science and religion. Thirty eight new essays trace the transformations of natural theology in different historical and religious contexts, the place of natural theology in different philosophical traditions and diverse scientific disciplines, and the various cultural and aesthetic approaches to natural theology to reveal a rich seam of multi-faceted theological reflection rooted in human nature and the environments within which we find ourselves. (shrink)