This study aimed to analyze the mediating effect of tolerance of uncertainty and trait anxiety on future self-continuity and intention to use Internet wealth management systems. A questionnaire survey was distributed online and a total of 388 participants completed questionnaire, The questionnaire included the following scales: Chinese version of the FSC, Intention to Use the Internet Wealth Management, TU, and TA. Pearson correlation was used to investigate the correlation coefficient between variables while the sequential regression method was used (...) to analyze relationship between variables. To analyze the collected data, the SPSS 26.0 was used. A two-step procedure was applied to analyze the mediation effect. Confirmatory factor analysis was conducted to test the measurement model. Afterward, the Maximum Likelihood method was used for path analysis, and the Bias-corrected Bootstrap method was used to investigate determine the estimated value and confidence interval of the mediating effect. To analyze the mediation effect, the Mplus 7.0 was used. The results showed that FSC positively predicted individuals’ Internet wealth management systems. Furthermore, TU and TA played complete serial multiple mediating roles between FSC and IUIWM. The role of TA and TU have negative impact on intention to use. This study provides a theoretical basis in personality psychology that Internet financial product suppliers can use to improve the attractiveness of their products. Product managers can subdivide users according to these personality traits to provide customized products. (shrink)

The sociologist Fred Davis (1979) was the first to propose that nostalgic reverie plays a role in connecting temporally distinct aspects of the self. His proposal has stood the test of time. Yet, t...

Life, whatsoever it is, is a temporal flux. Everything is doomed to change often apparently beyond our awareness. My body appears totally different now, so does my mind. I have gained new attitudes and new ambitions, and a substantial number of old ones have been discarded. But, I am still the same person in an ongoing manner. Besides, recent neuroscientific and psychological evidence has shown that our conscious perception happens as a series of discrete or bounded instants—it emerges in temporally (...) scattered, gappy, and discrete forms. But, if it is so, how does the brain persevere our self-continuity (or continuity of identity) in this gappy setting? How is it possible that despite moment-to-moment changes in my appearance and mind, I am still feeling that I am that person? How can we tackle with this second by second gap and resurrection in our existence which leads to a foundation of wholeness and continuity of ourself? How is continuity of self (collective set of our connected experiences in the vessel of time) that results in a feeling that one’s life has purpose and meaning preserved? To answer these questions, the problem has been comprehended from a philosophical, psychological, and neuroscientific perspective. I realize that first and foremost fact lies in the temporal nature of identity. Having equipped with these thoughts, in this article, it is hypothesized that according to two principles (the principle of reafference or corollary discharge and the principle of a time theory) self-continuity is maintained. It is supposed that there should be a precise temporal integration mechanism in the CNS with the outside world that provides us this smooth, ungappy flow of theSelf. However, we are often taken for granted the importance of self-continuity, but it can be challenged by life transitions such as entering adulthood, retirement, senility, emigration, and societal changes such as immigration, globalization, and in much unfortunate and extreme cases of mental illnesses such as schizophrenia. (shrink)

The study was designed to explore the relationships among character strengths, strengths use, future self-continuity and subjective well-being. A total of 225 undergraduates completed paper-and-pencil questionnaires assessing character strengths, strengths use, future self-continuity and subjective well-being. Results suggested several character strengths were correlated with subjective well-being and the strongest correlations were found for hope, curiosity, zest, perseverance and love. All character strengths were significantly correlated with strengths use. Strengths use and future self-continuity were robustly (...) correlated with subjective well-being. The mediation analysis showed that strengths use mediates the relationship between character strengths and subjective well-being, and specifically, the indirect effects of strengths use varies from different character strengths. The moderated mediator suggested that future self-continuity moderated the mediation of strengths use because future self-continuity moderates the effect of strengths use on subjective well-being. Furthermore, the indirect effect of strengths use was stronger with high level of future self-continuity than those with low level of future self-continuity. The present findings make a contribution to understand the underlying mechanisms involving in character strengths are associated with higher level of well-being. Additionally, the findings expand knowledge about future self-continuity and its relation to strengths use and subjective well-being among undergraduates, having significant implications in the educational context. (shrink)

Forced migration changes people’s lives and their sense of self-continuity fundamentally. One memory-based mechanism to protect the sense of self-continuity and psychological well-being is autobiographical meaning making, enabling individuals to explain change in personality and life by connecting personal experiences and other distant parts of life to the self and its development. Aiming to replicate and extend prior research, the current study investigated whether autobiographical meaning making has the potential to support the sense of (...) class='Hi'>self-continuity in refugees. We therefore collected life narratives from 31 refugees that were coded for autobiographical reasoning, self-event connections, and global narrative coherence. In line with prior research, results suggest that autobiographical meaning making relates to a higher sense of self-continuity and less psychological distress. Yet, if refugees experienced many continuing postdisplacement stressors in addition to their forced displacement, autobiographical meaning making was associated with higher self-discontinuity and greater psychological distress, especially with trauma-related symptoms such as memory intrusion and hyperarousal. Altogether, results indicate that autobiographical meaning making helps to compensate the effects of extreme biographical disruptions on the sense of self-continuity, as long as the stress caused by the biographical change is not overwhelming or too protracted. (shrink)

This collection explores the growing interface between Eastern and Western concepts of what it is to be human from analytical psychology, psychoanalytic and Buddhist perspectives. The relationship between these different approaches has been discussed for decades, with each discipline inviting its followers to explore the depths of the psyche and confront the sometimes difficult psychological experiences that can emerge during any in-depth exploration of mental processes. _Self and No-Self_ considers topics discussed at the Self and No-Self conference in (...) Kyoto, Japan in 2006. International experts from practical and theoretical backgrounds compare and contrast Buddhist and psychological traditions, providing a fresh insight on the relationship between the two. Areas covered include: the concept of self Buddhist theory and practice psychotherapeutic theory and practice mysticism and spirituality myth and fairy tale. This book explains how a Buddhist approach can be integrated into the clinical setting and will interest seasoned practitioners and theoreticians from analytical psychology, psychoanalytic and Buddhist backgrounds, as well as novices in these fields. (shrink)

There is much discussion about the concept of self and its relation to personal identity in both philosophy and neuroscience. I here propose a “spatiotemporal model” of identity that is based on various empirical findings in recent neuroscience. I propose that the temporal features of identity as pointed out in my spatiotemporal model provide the temporal ground of the self and its continuity over time on the basis of the scale-free and temporally-structured neuronal activity in the brain’s (...) spontaneous activity in cortical midline structures. Moreover, I characterize such self-continuity by spatiotemporal memory that encodes spatial and temporal structures signifying events as distinguished from the encoding of contents as in a cognitive memory. I conclude that such spatiotemporal model of self and personal identity does not only provide a proper conceptual account of the empirical data but also novel conceptualizations that are relevant to the philosophical discussion. (shrink)

Jeff McMahan's impressive recent defence of the embodied mind theory of personal identity in his highly acclaimed work The Ethics of Killing has undoubtedly reawakened belief that physical continuity is a necessary component of the relation that matters in our self-interested concern for the future. My aim in this paper is to resist this belief in a somewhat roundabout way. I want to address this belief in a somewhat roundabout way by revisiting a classic defence of the belief (...) that enormous changes in the contents of a person's psychology does not preclude justified fear of future pain. I have in mind Bernard Williams' The Self and the Future (1970) in which he argues, against the psychological view, that physical continuity is necessary for survival. I examine Williams' second thought experiment which ostensibly supports that intuition and afterwards defend two related claims. First, I argue that a close examination of the second thought experiment reveals that one's prior commitments to a particular criterion of personal identity can influence one's response to that thought experiment. Second, I argue that Williams' second thought experiment is set out in questionbegging terms. I do not claim, however, that the intuition under consideration lacks justification; I only claim that Williams' second thought experiment does not provide the needed support. (shrink)

Drawing on service climate theory and insights from the literature on self-service technologies and customer participation, this study investigates the antecedents of customers’ continuance intentions toward in-lobby self-service technologies (SSTs). Using data collected from 257 actual customers in the context of retail banks, this experimental study examines the proposed relationship between customer perceived service climate, customer readiness factors (i.e., perceived ability, role clarity, and perceived benefit), customer satisfaction and customer continuance intention toward in-lobby self-service technologies. The results (...) show that customers’ perceived service climate positively influences customers’ continuance intentions toward in-lobby SSTs. Moreover, two customer readiness factors (i.e., perceived ability, perceived benefit) and customer satisfaction mediate this relationship. The findings demonstrate the importance of customers’ perceived service climate in driving their continuance intention and provide managerial implications for service firms employing in-lobby self-service technologies. (shrink)

Value Co-Creation plays a major role in engaging knowledgeable individuals in a community via innovation, problem solving, and new service/product development. This study investigates the personal factors that influence individuals’ engagement in value co-creation in Higher Education Institutions through the use of online platforms. Some higher education institutions have successfully established or used appropriate online platforms, such as online forums, web applications, and mobile applications to engage their community in ideation or crowdsourcing as a part of the value co-creation process. (...) On the other hand, some HEIs have failed to engage their community in value co-creation activities, and even if they managed to engage some individuals in value co-creation once, they failed to sustain these individuals’ engagement in value co-creation using online platforms. Using the Stimulus Organism Response framework, this study examines the relationship between relevant personal factors and other motivational factors that provide perceived benefits with value co-creation engagement. Data was collected from 308 respondents at five Malaysian research universities. The software analysis tool Smart PLS is used for data analysis and validation. The results demonstrate that personal factors and perceived benefits as a motivational factor has a significant effect on individual engagement in value co-creation. However, the significance of these findings varies from one individual to another. The implications of these findings are discussed. (shrink)

One of the topics that often comes up in ethical discussions of deep brain stimulation (DBS) is the question of what impact DBS has, or might have, on the patient’s self. This is often understood as a question of whether DBS poses a “threat” to personal identity, which is typically understood as having to do with psychological and/or narrative continuity over time. In this article, we argue that the discussion of whether DBS is a “threat” to continuity (...) over time is too narrow. There are other questions concerning DBS and the self that are overlooked in discussions exclusively focusing on psychological and/or narrative continuity. For example, it is also important to investigate whether DBS might sometimes have a positive (e.g. a rehabilitating) effect on the patient’s self. To widen the discussion of DBS, so as to make it encompass a broader range of considerations that bear on DBS’s impact on the self, we identify six features of the commonly used concept of a person’s “true self”. We apply these six features to the relation between DBS and the self. And we end with a brief discussion of the role DBS might play in treating otherwise treatment-refractory anorexia nervosa. This further highlights the importance of discussing both continuity over time and the notion of the true self. (shrink)

One of the great achievements of Pierre Hadot has been to chart how philosophy's self‐conception has shifted over time, first as the culture of the classical world gave way to that of medieval Christianity, and then again through the long and gradual emergence of the modern age. Hadot himself suggests that the crucial shift came in the middle ages, as a result of the growing dominance of Christianity. The chapter argues that philosophy in both its classical and medieval incarnations (...) has consistently involved systematic logical inquiry of an abstract. Descartes’ philosophy is Janus‐faced, affording us frequent glances back to the tradition he grew out of, but also allowing glimpses forward to the modern age that his ideas helped to launch. (shrink)

In this paper, I argue that standard psychological continuity theory does not account for an important feature of what is important in survival – having the property of personhood. I offer a theory that can account for this, and I explain how it avoids the implausible consequences of standard psychological continuity theory, as well as having certain other advantages over that theory.

Destacamos el balance ugarteano de la contribución histórica del modernismo hispanoamericano. El lugar que ocupa la llamada “generación de Darío” en la historia intelectual de América Latina es significativo por su papel determinante en la construcción de la figura del intelectual latinoamericano. La dinámica estatuida por la modernización continental a fines del siglo XIX y principios del XX promovió la autonomización del campo literario. Este hecho produjo una serie de modificaciones de la práctica de los intelectuales que operó como condición (...) de posibilidad de un discurso que acentuó las expectativas acerca de la eficacia histórico-política de la escritura científica, filosófica y literaria. Analizamos los tópicos en torno de los cuales se construyeron aquellas expectativas a la luz del balance que realizara el escritor argentino Manuel Ugarte en dos textos tardíos como El dolor de escribir (1933) y Escritores iberoamericanos de 1900 (1943). We emphasize the ugartean balance of the historic contribution of the Spanish-American modernism. The place that occupies the so called “Generation of Darío” in the intellectual history of Latin America is significant by its determining role in the building of the figure of the Latin-American intellectual. In the late nineteenth and early twentieth century the dynamic chartered by the continental modernization promoted the autonomization of the literary field. This fact produced a series of modifications of the practice of the intellectuals that operated as a condition of possibility of a speech that accentuated the expectations about the historical and political effectiveness of scientific, philosophical and literary writings. We analyze the topics around which those expectations were built in the light of the balance that was carried out by the argentine writer Manuel Ugarte in two late texts, The pain of writing (1933) and Latin American Writers of 1900 (1943). (shrink)

Previous research has repeatedly demonstrated that providing learners with self-control over their feedback schedules enhances motor skill learning. Increased information processing under self-control conditions has been shown to contribute to these benefits. However, the timing of critical information processing for self-control participants during the acquisition of continuous tasks is unknown. The present study was designed to enhance clarity related to this issue. Participants learned a continuous tracing task under self-control (SC) or yoked (YK) conditions. Groups of (...) participants also completed a secondary cognitive load task either during or after the execution of each primary task trial. Results showed enhanced learning for SC compared to YK participants who did not complete the cognitive load task. However, this benefit was eliminated for SC participants who completed the cognitive load task either during or after the primary task. These findings suggest that effective information processing both during and after continuous task execution is critical for reaping the benefits of self-controlled practice. Further interpretations and implications of these findings as well as suggestions for future research are discussed. (shrink)

The term ‘consciousness’ is usually reserved only for the focus of attention. This restriction empties the phenomenology of consciousness of some of its richness. Rather than conceiving of consciousness as one-dimensional, researchers should consider that consciousness has a three-dimensional organization. Conscious presentations are structured in a focus, context and margin pattern. Inclusion of these other dimensions of consciousness as consciousness is important for an adequate relation between scientific method and phenomenology. The problem becomes especially acute when transformations in consciousness -- (...) attentional and temporal continuity -- are considered. Using Aron Gurwitsch's work, this paper presents an alternative to Galen Strawson's view of consciousness and the self, as an example of the usefulness of this fuller conception of consciousness. I argue here that there is significant attentional and temporal continuity in consciousness, and that this continuity provides for a sense of the self as a distinct, but continuous experience. (shrink)

A number of cases involving self-locating beliefs have been discussed in the Bayesian literature. I suggest that many of these cases, such as the sleeping beauty case, are entangled with issues that are independent of self-locating beliefs per se. In light of this, I propose a division of labor: we should address each of these issues separately before we try to provide a comprehensive account of belief updating. By way of example, I sketch some ways of extending Bayesianism (...) in order to accommodate these issues. Then, putting these other issues aside, I sketch some ways of extending Bayesianism in order to accommodate self-locating beliefs. Finally, I propose a constraint on updating rules, the "Learning Principle", which rules out certain kinds of troubling belief changes, and I use this principle to assess some of the available options. (shrink)

The self/non-self model, first proposed by F.M. Burnet, has dominated immunology for 60 years now. According to this model, any foreign element will trigger an immune reaction in an organism, whereas endogenous elements will not, in normal circumstances, induce an immune reaction. In this paper we show that the self/non-self model is no longer an appropriate explanation of experimental data in immunology, and that this inadequacy may be rooted in an excessively strong metaphysical conception of biological (...) identity. We suggest that another hypothesis, one based on the notion of continuity, gives a better account of immune phenomena. Finally, we underscore the mapping between this metaphysical deflation from self to continuity in immunology and the philosophical debate between substantialism and empiricism about identity. (shrink)

This article discusses the identity formation process former right wing extremists go through, during and especially after being involved in an exit program for those leaving right wing extremist environments. Based on an ethnographic investigation (and practice theoretical approach), the article argues that participation in culturally defined worlds – such as the extremist right – develops sensitivities and sensibilities that endure. This enables them to engage in social actions, gain a position and develop a correlated identity, but it is also (...) the reason why it can be very demanding for the individual to leave an extremist environment. Perceived from the position of former right wing extremists, the article considers the challenges involved in (re)integrating into society by those stigmatized by a criminal and extremist past. It explores how individuals leaving a right wing extremist group handle themselves in a new world when their embodied knowledge and habitual responding are no longer appropriate, and investigates the many aspects individuals struggle with years after their engagement, when they do not know who to become and how to act. (shrink)

‘Have you ever taken sufficient care of yourselves?’ By asking the elite Athenian youth this question, Socrates implies that the liberation of self and the capacity to govern are inseparable. Drawing on the lectures given by Michel Foucault at the Collège de France in 1984 – only recently made available to the public – we show the consequences of the return to this ancient care‐of‐self ethic in the organizational context. After reviewing the contributions made to business ethics by (...) these two philosophers, we propose four phases necessary to the emergence and constitution of a moral subject in organizations: self‐awakening, self‐evaluation, self‐transformation and self‐presentation. We then suggest various managerial practices and behaviour inspired by this philosophical parrhesia embodied by the Greek philosopher wherein the manager should have a personal relationship with his or her own activity. Finally, we discuss implications of our study in the field of business ethics and propose an agenda for future research. (shrink)

Although philosophical approaches to the self are diverse, several of them are relevant to cognitive science. First, the notion of a 'minimal self', a self devoid of temporal extension, is clarified by distinguishing between a sense of agency and a sense of ownership for action. To the extent that these senses are subject to failure in pathologies like schizophrenia, a neuropsychological model of schizophrenia may help to clarify the nature of the minimal self and its neurological (...) underpinnings. Second, there is good evidence to suggest that although certain aspects of the minimal self are primitive and embodied, other aspects may be accessed only in reflective consciousness. Employing a modified concept of the minimal self, it may be possible to construct a robotic form of non-conscious self-reference that depends on an interaction between the robotic body and its environment. In contrast to the minimal self, the narrative self involves continuity over time and is directly relevant to discussions of memory and personal identity. There is growing consensus among philosophers and cognitive scientists about the importance of narrative and its relation to episodic memory and left-hemisphere functions. There are, however, at least two different views of how the narrative self is structured. On one model it is nothing more than an abstract point. On a more extended view, proposed here, the self is a rich amalgam of narratives that allows for the equivocations, contradictions, and self-deceptions of personal life. Even in this case, however, neurocognitive models contribute to our understanding of how narrative identity is structured. (shrink)

Philosophy premises itself on the ideals of openness and continuous self-renewal. And yet, the story of philosophy has been an endless struggle against the violence of systematic exclusion and erasure. This article deploys the principle of openness as an analytic category to reflect on the broader question of epistemic decolonisation and the imperative this imposes on the practice of philosophy. There are important ontological, epistemological, and ethical dimensions to the principle of openness with a bearing on the enterprise and (...) how to conceptualise its future. Whether at the global level or within a specific individual tradition, the principle of openness is about the reconfiguration of philosophy itself and restoring its richness and diversity. For the African philosopher, this entails assuming responsibility for the ongoing task of articulating ‘what philosophy is and what it can be’ within the context of Africa’s own history, its problematics, and priority questions. (shrink)

It is well known anecdotally that, for many people in dementia, the appreciation of music outlasts other faculties. Could the residual musicality constitute a 'musical self', an enduring fragment of the person that the sufferer used to be? The question, as far we know, has not been raised before. Towards formulating the hypothesis, this article examines some of the available research and theorizing concerning the self and the neurology of music and dementia. A unified neurocognitive 'musical self' (...) system seems plausible, though at present the evidence is sketchy. Social-relational aspects of both selfhood and musical experience are also considered, and a case history is presented so as to highlight their importance for understanding the complex relationship between music, dementia, and selfhood. (shrink)

Background: Nurses need moral courage to ensure ethically good care. Moral courage is an individual characteristic and therefore it is relevant to examine its association with nurses’ socio-demographic factors. Objective: To describe nurses’ self-assessed level of moral courage and its association with their socio-demographic factors. Research design: Quantitative descriptive cross-sectional study. The data were collected with Nurses’ Moral Courage Scale and analyzed statistically. Participants and research context: A total of 482 registered nurses from a major university hospital in Southern (...) Finland completed the Finnish language version of Nurses’ Moral Courage Scale in autumn 2017. Ethical considerations: Ethical approval was obtained from the university ethics committee and permission for the data collection from the participating hospital. Ethical principles and scientific guidelines were followed throughout the research process. Findings: Nurses’ self-assessed level of moral courage was rather high. On Visual Analogy Scale (0–10), the mean value was 8.20 and the mean score of the four dimensional, 21-item Nurses’ Moral Courage Scale was 4.09 on a 5-point Likert-type scale. Respondents’ gender, present work role, ethical knowledge base, additional ethics education, self-study as a means to acquire ethical knowledge, and frequency of work situations needing moral courage were statistically significantly associated with nurses’ moral courage. Discussion: Strongest association was found between nurses’ higher moral courage level and formal and informal ethics education. Honesty and patient’s humane and dignified encounter received the highest scores indicating respondents’ internalization of the core values of nursing. Conclusion: Although nurses were fairly morally courageous, moral courage should be a part of nurses’ basic and continuing education thus covering its theoretical and practical learning. Since moral courage is a virtue that can be taught, learnt, and practiced, education is a relevant way to maintain and further strengthen nurses’ moral courage. (shrink)

Self-illness ambiguity involves difficulty distinguishing between patterns of thought, feeling, and action that are the ‘products’ of one's illness and those that are genuinely one's own. Bortolan maintains that the values, cares, and preferences that define someone’s personal identity are rooted in intentional emotions and non-intentional affects (i.e., existential feelings and moods). The uncertainty that comprises self-illness ambiguity results from the experience of moods or existential feelings that are in tension with ones that the patient experienced prior to (...) the onset of illness. Building on these ideas, I examine how the notion of ‘affordance’ can shed further light on the dynamics and phenomenology of self-illness ambiguity. In my view, such ambiguity results from a lack of diachronic continuity and stability in a subject’s field of affordances. (shrink)

Type 1 diabetes (T1D) is a chronic illness that requires intensive lifelong management of blood glucose concentrations by means of external insulin administration. There have been substantial developments in the ways of measuring glucose levels, which is crucial to T1D self-management. Recently, continuous glucose monitoring (CGM) has allowed people with T1D to keep track of their blood glucose levels in near real-time. These devices have alarms that warn users about potentially dangerous blood glucose trends, which can often be shared (...) with ther people. CGM is consistently associated with improved glycemic control and reduced hypoglycemia and is currently recommended by doctors. However, due to the costs of CGM, only those who qualify for hospital provision or those who can personally afford it are able to use it, which excludes many people. In this paper, I argue that unequal access to CGM results in: (1) unjust health inequalities, (2) relational injustice, (3) injustice with regard to agency and autonomy, and (4) epistemic injustice. These considerations provide prima facie moral reasons why all people with T1D should have access to CGM technology. I discuss the specific case of CGM policy in the Netherlands, which currently only provides coverage for a small group of people with T1D, and argue that, especially with additional considerations of cost-effectiveness, the Dutch government ought to include CGM in basic health care insurance for all people with T1D. (shrink)

The concept of a relational self has been prominent in feminism, communitarianism, narrative self theories, and social network theories, and has been important to theorizing about practical dimensions of selfhood. However, it has been largely ignored in traditional philosophical theories of personal identity, which have been dominated by psychological and animal theories of the self. This book offers a systematic treatment of the notion of the self as constituted by social, cultural, political, and biological relations. The (...) author's account incorporates practical concerns and addresses how a relational self has agency, autonomy, responsibility, and continuity through time in the face of change and impairments. This cumulative network model of the self incorporates concepts from work in the American pragmatist and naturalist tradition. The ultimate aim of the book is to bridge traditions that are often disconnected from one another--feminism, personal identity theory, and pragmatism--to develop a unified theory of the self. (shrink)

The importance of the topic of the article lies in the fact that in our time there is a need for innovation of the educational process, the use of innovations in teacher self-training is therefore important teacher self-education in a pedagogical context. The purpose of the article is the need to explore and substantiate the importance of teacher self-education in a pedagogical post-historical context. The article provides a theoretical foundation of the concepts of self-education and (...) class='Hi'>self-development of the teacher in the pedagogical context the conditions of the effectiveness of self-education of teachers in the current system of education are highlighted; the structure of readiness for self-education of teachers in a postmodern society, as the present period of modernization of education, undergoing reforms of different parties, makes higher demands on the professional competence of teachers is presented. Today it will be obvious that society needs a constantly learning mobile teacher and his improvement of personal and professional qualities. It is important to note that the training of a teacher who meets the requirements of today's professional activity is continuous, not continuous only during basic training, but also during continuing education courses and self-study, because the knowledge and skills acquired at university are no longer sufficient to solve new school problems. (shrink)

These are strange and unprecedented times in the wake of the COVID-19 pandemic. Most frontline healthcare professionals have never witnessed anything like this before. As a result, staff may experience numerous and continuous traumatic events, which in many instances, will negatively affect their psychological well-being. Particularly, nurses face extraordinary challenges in response to shifting protocols, triage, shortages of resources, and the astonishing numbers of patients who require care in expedited time constraints. As most healthcare workers are passionate nursing professionals, frustration (...) and often a sense of powerlessness occur when they find themselves unable to provide needed care to their patients. The overwhelming number of deaths, patients isolated and dying alone, and the ever-present fear of being infected and then infecting colleagues, family, friends due to the lack of protective gear or known protocols takes its toll on emotional and psychological well-being. For nurses, the experience of this significant (hopefully once-in-a-lifetime) event can inflict on-going moral injury. Nurses affected by this trauma require education, coping tools, and therapy to help avoid or alleviate the adverse effects on their well-being. Institutions must provide these resources to tend to the well-being of their healthcare staff, during and beyond the pandemic. This article aims to investigate moral distress—considering it as a moral injury—and offer tools and recommendations to support healthcare nurses as they respond to this crisis and its aftermath. (shrink)

Survivors of trauma commonly report feeling as though a part of themselves has died. This article provides a theoretical interpretation of this phenomenon, drawing on Waldenfels' notion of the split self. We argue that trauma gives rise to an explicit tension between the lived and corporeal body which is so profoundly distressing that it can be experienced by survivors as the death of part of oneself. We explore the ways in which this is manifest in the posttraumatic phenomena of (...) dissociation; indescribability; and the fragmentation and repetition of time. Acknowledging that the traumatic loss of part of oneself involves significant grief, we then consider whether the bereavement literature might be helpfully applied. We focus specifically upon the continuing bonds model, which emphasizes an ongoing and meaningful relationship with the deceased through an active process of memorializing. In considering how this might be appropriated to the death of the self in trauma, we suggest that the development of an intrapersonal relationship between parts lost and living might, over time, offer a unique way in which to adapt to loss and approach the future. (shrink)

Getting a graduate education is one of the most important parts of a professional in a field. It allows them to climb higher in the professional rankings or even get higher pay for their academic work. All graduate students are adults and self-directed due to their past experiences in work or practice. However, when the pandemic hit the world, these self-directed learners were not spared from shutting of schools. In the Philippines, most graduate schools deliver their lessons through (...) the traditional mode or face-to-face until the pandemic that they shifted in the emerging online learning modality. Using the mixed method of quantitative and qualitative type of study the researchers were able to gather 419 graduate students from various regions of the archipelago to take part in the study. The researchers found out that upon experiencing the benefits of online learning, graduate students want to continue this modality even in the future. More than a third of the respondents also claimed that they want the blended or hybrid type of graduate studies as opposed to going back to the more traditional face-to-face classes. The reasons for these can vary on each learner’s situation. (shrink)

The key to understanding self-identity is identifying the transcendental structures that make a temporally extended, continuous, and unified experiential life possible. Self-identity is rooted in the formal, temporalizing structure of intentional experience that underlies psychological continuity. Personal identity, by contrast, is rooted in the content of the particular flow of experience, in particular and primarily, in the convictions adopted passively or actively in reflection by a self-identical subject in the light of her social and traditional inheritances. (...) Secondarily, a person’s identity is rooted in others’ characterizations of that person in the light of the social conventions and constructs of the cultures and traditions that have shaped the personal identity of the ones who make the attributions. Personal identity, on this view, is fundamentally rooted in beliefs, traits—especially character traits—sentiments, and moods, that is, in the subject’s convictions about the true, the good, and the right—and in the commitments to the pursuit of (apparently) worthwhile goods and to the practical identities rooted in those convictions. (shrink)

In this fascinating look at the philosophy of self-esteem, Richard Keshen develops and defends the idea of reasonable self-esteem -- a concept based on an ideal of reasonableness -- and argues that individuals who think of themselves in terms of this paradigm will lead happier and more fulfilling lives. Keshen presents a set of guidelines for analysing self-esteem and examines various factors that influence our self-esteem, such as other people's evaluations, comparisons with others, social relationships, and (...) inherent qualities. He asserts that self-esteem not founded on individual achievement leads to a continual search for external supports and is easily shaken when such supports are not found. A key element of Keshen's argument is the ideal of egalitarian respect, and he shows how we can integrate this ideal into our lives. Reasonable Self-Esteem demonstrates the attraction of a life in which reasonableness is a central commitment. It will appeal to those with an interest in philosophy, ethics, and moral psychology and is essential reading for those concerned with self-esteem. (shrink)

ABSTRACT It is often argued that, because she would always be in the position to waive it, a person cannot owe a duty to herself. In a recent AJP article, Janis David Schaab argues that a person can owe a duty to herself even if it can be waived, thus rendering unwarranted a scepticism about such duties, as well as efforts to show that they are unwaivable. Here I argue that, for all that Schaab says, waivability continues to threaten the (...) very possibility of duties to self. As such, scepticism about their existence remains justified, as do attempts to vindicate them by demonstrating that they cannot be waived. (shrink)

Despite continuous efforts to reduce poverty on the global, national and communal levels the problem of closing the income gap remains serious. In this work, we analyze why the traditional infrastructure-based approach to development is becoming less effective. We have identified some features of the promising new approach, described in the collection of works "Self-Transformation of the Forgotten Four-Fifths" edited by Robert G. Dyck and Matjaz Mulej. The new approach could be applied in the information age when knowledge becomes (...) a key variable of development. (shrink)

Abstract.In contradistinction to the contemporary human sciences, recent theological accounts of the individual‐in‐relation continue to defend the concept of the singular continuous self. Consequently, theological anthropology and the human sciences seem to offer widely divergent accounts of the sense of self‐fragmentation that many believe pervades the modern world. There has been little constructive interdisciplinary conversation in this area. In this essay I address the damaging implications of this oversight and establish the necessary conditions for future dialogue. I have (...) three primary objectives. First, I show how the notion of personal continuity acquires philosophical theological significance through its close association with the concept of personal particularity. Second, through a discussion of contemporary accounts of self‐multiplicity, I clarify the extent of theological anthropology's disagreement with the human sciences. Third, I draw upon narrative accounts of identity to suggest an alternative means of understanding the experiential continuity of personhood that maintains the tension between self‐plurality, unity, and particularity and thereby reconnects philosophical theological concerns with human‐scientific analyses of the human condition. Narrative approaches to personhood are ideally suited to this purpose, and, I suggest, offer an intriguing solution to understanding and resolving the problem of self‐fragmentation that has caused recent theological anthropology so much consternation. (shrink)

In this paper, I offer a novel reconstruction of Hegel’s argument for his mysterious claim that “self-consciousness is desire itself.” In section I, I motivate two interpretive constraints, which I refer to as the practicality constraint and the continuity constraint. According to the former, the kind of desire that Hegel argues is a necessary condition of self-consciousness involves a practical (and so not merely theoretical or contemplative) relation between subject and object. According to the latter, Hegel’s argument (...) takes as its sole starting point a shape of consciousness that has itself as object or, as Hegel puts it, a shape that consists in “a distinguishing of what is not distinct.” I argue that recent influential interpretations openly or tacitly violate either the practicality constraint or the continuity constraint. In section II, I piece together my own, alternative interpretation of Hegel’s argument, which heeds the two constraints in a way that fits Hegel’s text more closely than do other interpretations. I thus hope to shed new light on Hegel’s view that the I or consciousness can have itself as its object only if it also relates to external objects in a desirous, destructive way. (shrink)