This is an observational exploratory study assessing self-concept and its association with depression, anxiety, satisfaction with life, and quality of life 6 months after experiencing a traumatic brain injury. Participants were 33 patients who suffered a traumatic brain injury 6 months before the assessment. The measures used in this study were the Repertory Grid Technique, Patient Health Questionnaire-9, Generalized Anxiety Disorder-7, Satisfaction With Life Scale, and the Quality of Life after Brain Injury. We calculated Euclidean distances to assess differences in (...) pre-and post-injury self-perception, as well as the proportion of opposed pole construct rating and polarization to understand how they are associated with the scores of the other offered measures. We found that the distance between the present and ideal self, as well as the distance between the present self and the self before the lesion showed moderate positive correlations with depression, and negative correlations with satisfaction with life and quality of life. Also, for the present and self before the lesion, the proportion of opposed pole ratings was correlated with depression symptoms, quality, and satisfaction with life, while for the present self and the ideal self this proportion was correlated with all the measures. The proportion of polarization of the present self and the total polarization was negatively correlated with symptom measures. The repertory grid might facilitate a greater understanding of self-concept after traumatic brain injury. This information could be used to guide treatments that address the emotions related to distances observed in the perception of the self. (shrink)

The purpose of this study was to illuminate the ethically difficult situations experienced by care providers working in a nursing home. Individual interviews using a narrative approach were conducted. A phenomenological-hermeneutic method developed for researching life experience was applied in the analysis. The findings showed that care providers experience ethical challenges in their everyday work. The informants in this study found the balance between the ideal, autonomy and dignity to be a daily problem. They defined the culture they work in (...) as not supportive. They also thought they were not being seen and heard in situations where they disagree with the basic values of the organization. The results are discussed in terms of Habermas’s understanding of modern society. Care settings for elderly people obviously present ethical challenges, particularly in the case of those suffering from dementia. The care provider participants in this study expressed frustration and feelings of powerlessness. It is possible to understand their experiences in terms of Habermas’s theory of modern society and the concept of the system’s colonization of the life world. (shrink)

'Manning successfully argues that theory and ethics should once again be reunited...thorough and provocative...'—THE MIDWEST BOOK REVIEW.

What does it mean to get hooked by a work, whether a bestseller or a classic, a TV series or a painting in a museum? What is this aesthetic experience that makes us feel captivated? What do works of art do, and how, in particular, do they bind us to them? In "Hooked," Rita Felski builds an aesthetics premised on our attachments rather than our free agency and challenges the ethos of critical aloofness that is so much a part (...) of modern intellectuals' self-image. The result is sure to be as widely read, and as controversial, as Felski's 2015 book, "The Limits of Critique." Felski looks at several "attachment devices." One of these is "attunement"--those affinities and stirrings that often fall below the threshold of consciousness. Why, for example, are we drawn to a painting or piece of music in ways we struggle to explain, while being left cold by others whose merits we duly acknowledge? Another attachment device is "identification"--a widespread response to fiction that is often invoked by critics but usually treated as synonymous with either identity or empathy. But Felski shows that identifying has no neat fit with identity categories, and it can trigger ethical, political, or intellectual affinities that have little to do with co-feeling. What people most commonly identify with, Felski argues, are characters who are alluring, arresting, or alive, not in spite of their aesthetic qualities but because of them. This kind of identification is not limited to naïve readers or over-invested viewers, but is also a defining aspect of what scholars in the humanities do. Relatedly, academic "interpretation" emerges here as another circuit of connection: critics forge ties to the works they explicate, the methods they use, the disciplinary identities they inhabit. "Hooked" returns us to the fundamentals of aesthetic experience, showing that the social meanings of artworks do not lie encrypted in their depths, within reach only of expert critics, but are generated within the embrace of captivated audiences. (shrink)

Across two studies, a wide age range of participants was interviewed about the nature of death. All participants were living in rural Madagascar in a community where ancestral beliefs and practices are widespread. In Study 1, children (8–17 years) and adults (19–71 years) were asked whether bodily and mental processes continue after death. The death in question was presented in the context of a narrative that focused either on the corpse or on the ancestral practices associated with the afterlife. Participants (...) aged 8 years and older claimed that death brings an end to most bodily and mental processes. Nevertheless, particularly in the context of the religious narrative, they claimed that certain mental processes continue even after death. This assertion of an afterlife was more evident among adults than children, especially with respect to cognitive processes, such as knowing and remembering. In Study 2, 5‐ and 7‐year‐olds were asked similar questions in connection with the death of a bird and a person. Seven‐year‐olds consistently claimed that bodily and mental processes cease at death, whereas 5‐year‐olds were unsystematic in their replies. Together, the two studies replicate and extend findings obtained with Western children showing that, in the course of development, different conceptions of death are elaborated—a biological conception in which death terminates living processes and a religious conception in which death marks the beginning of a new form of spiritual existence. (shrink)

If our sense of the past is inevitably shaped by the explanatory logic of narrative, then the stories that we create in turn reveal the inescapable presence and ...

Digital technology is transforming life and is beginning to have a profound effect on individual psychic life and the wider social milieu. This article seeks to understand the nature of the new technology and its implications for personal life, culture, and education. The scene is set by comparing the introduction of printing to the revolution inaugurated by digital technology. This new age is often called “postmodern,” and some of the characteristics of the age suggested by Lyotard, Baudrillard, McLuhan, and others (...) are identified. The cultural impact of technology, according to Heidegger, is outlined, together with the interpretation in terms of digital technology proposed by Dreyfus and Spinosa. This is illustrated with examples and compared with the position of other thinkers. Finally, the consequences for education, including universities, are presented, and some proposals for approaches to education in terms of meaning, embodiment, and teacher-student relationship are considered. (shrink)

By referring to H. Bergson's theory about the evolutionary process, this article reflects on the antinomic character of the two fundamental tendencies of the vital movement, which are pure time and materiality. Starting from the importance of the image in this philosophy, it focuses on the Bergsonian ontology, questioning the notion of vital elan and how matter comes and the real-time is inscribed in it. By highlighting the ambiguity of the role played by materiality in the tensioning of vital forces, (...) the discussion explains that the original impulse establishes its antipode. Thus, it reveals the dramatic character that permeates the movement intrinsic to the history of life, in which effort and struggle are correlated to the limits of the impulse that moves it - and inevitable questions for the creative act that defines it. (shrink)

Rita Carter ponders the nature, origins, and purpose of consciousness in this fascinating inquiry into the toughest problem facing modern science and philosophy. Building on the foundation of her bestselling book _Mapping the Mind, _she considers whether consciousness is merely an illusion, a by-product of our brain's workings, some as yet inexplicable feature or property of the material universe or—as the latest physics may suggest—the very fundament of reality. Little, she discovers, is as it first seems. Carter draws from (...) a solid body of knowledge—empirical findings and theoretical hypotheses--about consciousness, much of it derived from recent discoveries about the brain. Her lively, accessible narrative ranges widely over new ways of thinking about the subject and what direction new research is taking. Leading scholars from a range of perspectives provide topical essays that complement Carter's account. The book also discusses how traditional approaches—philosophical, scientific, and experiential—might be brought together to create a more complete understanding of consciousness. (shrink)

Background: A total of 71,000 people in Norway suffer from some form of dementia in 2013, of whom approximately 30,000 are in nursing homes. Several studies focus on the experiences of those who have close relatives and who are staying in a nursing home. Results show that a greater focus on cooperation between nursing staff and relatives is a central prerequisite for an increased level of care. Benefits of developing systematic collaboration practices include relief for nursing staff, less stress, and (...) greater mutual understanding. Going through studies focusing on the experiences of nursing home patients’ relatives, negative experiences are in the majority. In this study, relatives are invited to share positive experiences regarding the care of their loved ones; a slightly different perspective, in other words. Aim: The aim of the study is to investigate relatives of persons with dementia’s experiences with quality care in nursing homes. Method: The study is a part of a larger project called Hospice values in the care for persons with dementia and is based on a qualitative design where data are generated through narrative interviews. The chosen method of analysis is the phenomenological–hermeneutical method for the study of lived experiences. Participants and research context: Participants in the project were eight relatives of persons with dementia who were living in nursing homes, long-term residences. The sampling was targeted, enrolment happened through collective invitation. All relatives interested were included. Ethical considerations: The Norwegian Regional Ethics Committee and the Norwegian Social Science Data Services approve the study. Findings: Findings show that relatives have certain expectations as to how their loved ones ought to be met and looked after at the nursing home. The results show that in those cases where the expectations were met, the relatives’ experiences were associated with engagement, inclusion and a good atmosphere. When the expectations were not met, the relatives experienced powerlessness, distrust and guilt. Discussion: The results are discussed considering the concepts of trust, power and asymmetry. Conclusion: When asked about experiences with quality care, the relatives spoke both of expectations met and of expectations not met. Results in this study are important knowledge for developing units where performing quality care is the overall aim. (shrink)

In 1987, the Brundtland Commission urged nations to improve present conditions without compromising the ability of future generations to meet their needs. Against the background of this appeal for sustainable development, there is a call for intergenerational justice, under a sufficientarian framework. Despite their strong relation, we claim that, to some degree, intergenerational sufficientarianism disregards relevant sustainability notions. This neglect undermines intergenerational sufficientarianism in the context of sustainability, here operationalized as sustainable development. In response, we propose the concept of irreplaceable (...) goods as a necessary bridge between the two frameworks. Simultaneously, we stress the need for scholars to consider sufficientarianism as a valid alternative to egalitarianism for achieving resource justice. To harmonize intergenerational sufficientarianism and sustainability, we firstly delineate sustainability theoretical notions that influence fair distributive futures. Secondly, we incorporate those sustainability constraints into the conceptual background of intergenerational sufficientarianism. We also establish the concept of irreplaceable goods as a pivot and anchor for further theoretical development on the sufficient well-being of future generations. Finally, we discuss the implications of this concept in terms of expenditure and investment by contemporary people. With the proposed adjustments, we advocate that intergenerational sufficientarianism is a robust framework to deliver just futures. (shrink)

Musical Perceptions is a much-needed text that introduces students of both music and psychology to the study of music perception and cognition. Because the book aims to foster a closer interaction between research in the science and the art of music, both psychologists and musicians contribute chapters on a wide range of topics, including the philosophy of music; research in musical performance; perception of melody, tonality, and rhythm; pedagogical issues; language and music; and neural networks. With their unique ability to (...) introduce musical and psychological concepts to first-time students in the area, Rita Aiello and John Sloboda have edited a volume that will be popular with undergraduate and graduate students taking courses in the perception, psychology, and aesthetics of music. They have prefaced each chapter with an introduction to the chapter's research. This book will also be useful to cognitive and physiological psychologists and music theorists interested in music perception. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 Partindo do dito popular “manda quem pode, obedece quem tem juízo” o presente artigo tem como objetivo defender a tese de que o Estado hobbesiano sustenta-se tanto pela força quanto pela razáo. Dentro desta perspectiva, será analisada a noçáo de desobediência e, ao final, mostrar-se-á que o adágio referido só pode ser tido como verdadeiro de acordo com a filosofia política de Thomas Hobbes após feitas certas ressalvas.

v. 1. Piaget's genetic epistemology, 1965-1980.--v. 2. Critique of Piaget's genetic epistemology, 1965-1980.

In this paper, I consider the claim that a corporation cannot be held to be morally responsible unless it is a person. First, I argue that this claim is ambigious. Person flags three different but related notions: metaphysical person, moral agent, moral person. I argue that, though one can make the claim that corporates are metaphysical persons, this claim is only marginally relevant to the question of corporate moral responsibility. The central question which must be answered in discussions of corporate (...) moral responsibility is whether corporations are moral agents or moral persons. I argue that, though we can make a case for saying corporations are moral agents, they are not moral persons, and hence, we can hold them responsible. In addition, we need not treat them the way we would be obligated to treat a moral person; we needn't have the same scruples about holding a corporation morally responsible as we would a moral person. (shrink)

Anthropology combines two quite different enterprises: the ethnographic study of particular people in particular places and the theorizing about the human species. As such, anthropology is part of cognitive science in that it contributes to the unitary theoretical aim of understanding and explaining the behavior of the animal species Homo sapiens. This article draws on our own research experience to illustrate that cooperation between anthropology and the other sub-disciplines of cognitive science is possible and fruitful, but it must proceed from (...) the recognition of anthropology’s unique epistemology and methodology. (shrink)

Introduction: To meet and take care of people with dementia implicate professional and moral challenges for caregivers. Using force happens daily. However, staff also encounter challenges with the management in the units. Managing the caretaking function is also significant in how caretakers experience working in dementia care. Purpose: The purpose of this study is to explore the caregiver’s experiences with ethical challenges in dementia care settings and the significance of professional leadership in this context. Method: The design is qualitative, and (...) data appear through narrative interviews. A total of 23 caretakers participated in the study. The transcribed interviews were subjected to a phenomenological-hermeneutical interpretation. Ethical considerations: The respondents signed an informed consent for participation prior to the interviews. They were assured anonymity and confidentiality in the publication of the data. Ricoeur’s method for interpretation ensures anonymity as the researcher relates to the data as one collective text. The study is part of a larger research project in ethics, in its entirety approved in line with the Helsinki Convention. Results: The findings show that the caretakers experienced inadequacy. Some of them described a negative work atmosphere where they experienced that their leaders did not take them seriously. Because of this, informal negative sub-groups functioned as an exclusive debriefing arena. Some of the informants described the opposite experience where the leaders actively supported them. Discussion: The analyses of the findings are discussed in light of the concepts of trust and mistrust in leadership. Conclusion: There is a correlation between the leadership and the caregivers’ experience of being in difficult situations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:I Am Speechless:Thank You, Colleague FriendsRita M. GrossBecause I had not seen half of these tributes before the session at which they were presented, I did not have a written paper, or even prepared notes, with which to respond to these colleagues. I was so touched by the care with which each person had prepared their remarks—a fully written paper in each case—and the wonderful things they said, that (...) when finally it was my turn to get up and take the podium, all I could say was, "I am speechless." That was my first response, but I am also very used to public speaking, so I did come up with some comments, which I reproduce here with some degree of faithfulness.I have known most of these friends for most of my professional life. I have traveled in India with two of them (Nancy and Kathleen), coedited or coauthored books with three of them (Nancy, Rosemary, and Terry), and cotaught with one of them (Paul). With everyone except Rosemary, we have visited each other's homes as well. One of the blessings of the academic life is sharing deep interests and concerns with one's colleagues, and I certainly have experienced that blessing. In person, I decided to respond to each person in the order in which they entered my life and I will also follow that format in these written comments.Nancy Auer FalkThe first person in this group whom I encountered was Nancy Falk, though, as she said, she doesn't remember me from those very early days. I entered the University of Chicago Divinity School in 1965, and because there were so few of us in those days, I clearly noticed a woman who was finishing her work in the same field I was entering—the history of religions. There were twelve women among some four hundred students at the Divinity School and six of us had entered that year! I remember that the professors were very worried about what to do with "all these women who now want to study religion." One of my professors said that he was changing some of the material he lectured on because of the presence of women in his class.In such an environment, I should have known better than to do a dissertation [End Page 89] studying women in religion and using feminist methodologies, which had not yet been developed, but which I did develop in my dissertation! It has taken me a long time to learn that telling the truth can exact a heavy price. I've often commented that all I've ever tried to do in my scholarship and in my thinking is to tell the truth. It's been hard to understand how that could be so controversial or so resented by so many people. But my dissertation was very controversial even though Mircea Eliade, who was still revered in those days, encouraged me to write the dissertation I did. But what I was doing was so controversial, largely I think, because I claimed that the sacrosanct University of Chicago methodology in the history of religions was inadequate, given that it simply had no tools with which to study the religious lives of at least half of humanity. Even years later I heard via some gossip train that students of the professor who most opposed my work were telling people that I was not supposed to have gotten a degree, but somehow, it had slipped though anyway. Now, some thirty-five years later, I am amazed at the level of insight I had as a graduate student in my mid to late twenties.During these graduate school battles, Nancy was already teaching at Western Michigan University, so I did not have her as an ally. But, as soon as I finished my degree, as she narrates in her comments, we began to work together on Unspoken Worlds, which, having been put together before computers, was extremely labor intensive. I really enjoyed the process of working together on that book. I enjoyed not having to hold back on anything. I enjoyed the give and take, the way we could put... (shrink)

Donald Lee has claimed that of three ethical values, freedom, justice, and security-survival, involved in the effects of population growth on the future and the survival of all human beings, security-survival is the most fundamental. As such, it should have priority over freedom and justice. Based on this hierarchy, Lee draws the conclusion that one does not have the right to unlimited procreation, and that ultimately it is the duty of government to impose limits on population growth. I accept Lee’s (...) argument that personal rights must be balanced by personal responsibility, but I argue that justice is the fundamental ethical principle in this discussion. This is not a trivial distinction, for it leads to two significant conclusions. First, by focusing proper attention on justice, the threat to survival of the race from overpopulation is reduced to reasonable and realistic proportions. Second, and particulady important with regard to Lee’s position, the recognition of the need for justice brings to light the fact that the primary responsibility of government is to address itself to redressing injustice in society, injustice which does pose a very real threat to the survival of mankind. In this context, I argue that under no circumstances should government have the right or the responsibility to enforce limits on procreation. (shrink)