The present paper mainly seeks to elaborate on how the problem of soul and its temporality or eternity occupied Mulla Sadra and Plato's minds. What reasons made Plato to believe in eternity of soul? Why Muslim philosophers, especially Mulla Sadra, did not face such constraints in spite of the fact that they did not accept these reasons? To this end, the present paper reviews not only these two thinkers' works but also their social status and intellectual concerns, which resulted in (...) developing their specific thoughts. It seems that the problems related to the issue of soul cannot be solved except with Muslim philosophers' existential view and particularly with Mulla Sadra's innovations in philosophy. (shrink)

This paper is going to re-read Imam Mohammad al-Ghazali’s moral ideas in order to find the responses to the questions of moral psychology. Al-Ghazali, following the Greek and Islamic philosophers, relates each virtue or vice to a particular faculty in man’s soul. Moreover, following the Asharites, he considers the basis of moral good and badness to be religious. Furthermore, having mentioned al-Ghazali and Hume’s opinions as well as their similarities, this writing explains why al-Ghazali’s view on the moral motivation has (...) not encountered Hume’s objections. And finally, it presents the differences between al-Ghazali and the Greek philosophers’ views on virtues and vices as well as evaluates al-Ghazali’s psychological opinions in ethics. (shrink)

My article is about legal interpretation, but not about the question: how to interpret the law. Rather its aim is to make us consider seriously the question: Why is interpretation central to legal practices? After all not all normative practices assign interpretation such a central role. In this regard the law contrasts with morality. The reason for the contrast has to do with the status of sources in the law. There are no “moral sources” while legal sources are central to (...) the law. Legal interpretation is primarily—I will suggest—the interpretation not of the law, but of its sources. To understand why interpretation is central to legal practices requires understanding the role of sources in the law: the reasons for having them, and hence also the ways in which they should be treated. I will show how reflections about these topics connect with some traditional jurisprudential puzzles, such as the relations between law and morality. Are there gaps in the law? Is the law or its interpretation objective or subjective? (shrink)

Kierkegaard's leap of faith is one of the most thoroughly explored topics in modern philosophy. What can yet another inquiry into this notion hope to achieve? A number of significant things, I think, of both historical and systematic value. The main contention of this paper is that the leap of faith, often associated with the emergence of existentialism, is Kierkegaard's response to a problem which is essentially Kantian in origin and structure. Kierkegaard wants to accomodate both the Kantian interpretation of (...) morality as rational command and Kant's insistence on morality as the sole point of access to religion, while rejecting the Kantian moralization of religion and rationalization of faith. The leap of faith is not, as existentialism would have it, an absolute beginning in philosophy or in individual reflection but a transition from morality to religion within an essentially Kantian context. (shrink)

© 2019 The Author. Background: The phenomenon of being 'with woman' is fundamental to midwifery as it underpins its philosophy, relationships and practices. There is an identified gap in knowledge around the 'with woman' phenomenon from the perspective of midwives providing care in a variety of contexts. As such, the aim of this study was to explore the experiences of being 'with woman' during labour and birth from the perspective of midwives' working in a model where care is provided by (...) a known midwife. Methods: A descriptive phenomenological design was employed with ten midwives working in a 'known midwife' model who described their experiences of being 'with woman' during labour and birth. The method was informed by Husserlian philosophy which seeks to explore the same phenomenon through rich descriptions by individuals revealing commonalities of the experience. Results: Five themes emerged 1) Building relationships; 2) Woman centred care; 3) Impact on the midwife; 4) Impact on the woman; and 5) Challenges in the Known Midwife model. Midwives emphasised the importance of trusting relationships while being 'with woman', confirming that this relationship extends beyond the woman - midwife relationship to include the woman's support people and family. Being 'with woman' during labour and birth in the context of the relationship facilitates woman-centred care. Being 'with woman' influences midwives, and, it is noted, the women that midwives are working with. Finally, challenges that impact being 'with woman' in the known midwife model are shared by midwives. Conclusions: Findings offer valuable insight into midwives' experiences of being 'with woman' in the context of models that provide care by a known midwife. In this model, the trusting relationship is the conduit for being 'with woman' which influences the midwife, the profession of midwifery, as well as women and their families. Descriptions of challenges to being 'with woman' provide opportunities for professional development and service review. Rich descriptions from the unique voice of midwives, provided insight into the applied practices of being 'with woman' in a known midwife model which adds important knowledge concerning a phenomenon so deeply embedded in the philosophy and practices of the profession of midwifery. (shrink)

The bioethical issues confronting the Jewish chaplain in a long-term care facility are critical, particularly as life-support systems become more sophisticated and advance directives become more commonplace. May an elderly competent patient refuse CPR in advance if it is perceived as a life-prolonging measure? May a physician withhold CPR or artificial nutrition and hydration (which some view as basic care and not as therapeutic intervention) from terminal patients with irreversible illnesses? In this study of Jewish ethics relating to these issues, (...) the author carefully examines the moral implications and legal precedents in the literature. Jewish ethics, affirming a 'sanctity of life' position, suggest that while an elderly person may direct in advance that CPR not be administered in most instances, in the absence of a DNR (Do Not Resuscitate) order, CPR must be performed. In reference to 'tube-feeding', while there is some debate about whether elderly patients may refuse the initiation of 'tube-feeding', there is a consensus that once initiated, it may not be withdrawn. (shrink)

The Dutch Paediatric Association reports consensus among its members regarding the necessity to take the future quality of life into account when reaching decisions regarding the continuation or dis-continuation of life-prolonging treatment. The paramount importance of the discussion with the parents is stressed. Dissension exists regarding active euthanasia in the newborn, both opinions being respected. If dissension exists within the profession parents should be informed and if necessary referred to a doctor who shares their moral views.

This qualitative research study with a content analysis approach aimed to explore families’ experiences of an organ donation request after brain death. Data were collected through 38 unstructured and in-depth interviews with 14 consenting families and 12 who declined to donate organs. A purposeful sampling process began in October 2009 and ended in October 2010. Data analysis reached 10 categories and two major themes were listed as: 1) serenity in eternal freedom; and 2) resentful grief. The central themes were peace (...) and honor versus doubt and regret. The findings indicated that the families faced with an organ donation request of a brain-dead loved one experienced a lasting effect long after the patient's demise regardless of their decision to donate or refusal to donate. In conclusion, this study highlights the importance of family support and follow-up in an efficient healthcare system aimed at developing trust with the families and providing comfort during and after the final decision. (shrink)

KANT IS, TO BORROW ONE OF HIS OWN METAPHORS, the keystone of the modern defense of religion. This defense turns on the contention that religion is not to be understood in terms of its own metaphysical claims--the most notable being that God exists--for this claim, as well as the obvious counterclaim, cannot be demonstrated. The existence of God is an antinomy--a claim that theoretical reason can neither prove nor disprove. Religion, however, can be, indeed must be defended, because of the (...) claims that a completely dispassionate, even irreligious, reason must make consequent to an analysis of morality. If we understand the nature of duty, conscience, and the moral law, and the end or good to which the moral law obligates us, we will conclude, Kant argues, that we must accept the existence of God as a postulate of practical reason. Kant's defense of religion rests on a strategy that aims to prove the limits of theoretical reason and the necessity of assuming the primacy of practical reason. (shrink)

"Moses and Monotheism" is Freud's last book on religion. It was published in its entirety only after his flight from Nazi-occupied Vienna. Moses is perhaps Freud's most controversial book on religion. It is both an apology and a curse. It is a critique of traditional Judaism (by way of an Oedipal analysis of a deified Moses), a defence of a modern humanistic Judaism (a Judaism of moral and intellectual values), and a bitter critique of Christianity (a religion not of the (...) Father but of the sons, a failed religion, which expresses its failure in anti-Semitism). A defiant and rebellious book, one might say, one in which an old man rises to meet his fate and does so with surprising wilfulness and vigour. But Moses also reveals a dogmatic Freud defending a critique of religion that is intellectually flawed and politically misdirected. (shrink)