There is an inextricable link between cultural and clinical safety. In Australia high‐profile Aboriginal deaths in custody, publicised institutional racism in health services and the international Black Lives Matter movement have cemented momentum to ensure culturally safe care. However, racism within health professionals and health professional students remains a barrier to increasing the number of Aboriginal and Torres Strait Islander Health professionals. The Australian Health Practitioner Regulation Agency's Aboriginal and Torres Strait Islander Health Strategy's objective to ‘eliminate racism from the (...) health system’, and the recent adoption of the Aboriginal and Torres Strait Islander peoples led cultural safety definition, has instigated systems level reflections on decolonising practice. This article explores cultural safety as the conceptual antithesis to racism, examining its origins, and contemporary evolution led by Aboriginal and Torres Strait Islander peoples in Australia, including its development in curriculum innovation. The application of cultural safety is explored using in‐depth reflection, and the crucial development of integrating critical consciousness theory, as a precursor to culturally safe practice, is discussed. Novel approaches to university curriculum development are needed to facilitate culturally safe and decolonised learning and working environments, including the key considerations of non‐Indigenous allyship and collaborative curriculum innovations and initiatives. (shrink)

The papers in this collection on Aristotle’s Eudemian Ethics by Charles, Rowe, McCabe, Whiting, and Buddensiek, offer new readings of Aristotle on the voluntary, friendship, and good fortune in the EE, by treating the EE on its own terms.

By taking ‘existence in reality’ to be a great-making property and ‘God’ to be the greatest possible being, Plantinga skillfully presents Anselm’s ontological argument. However, since he proves God’s existence by virtue of a premise, “God (a maximally great being) is a possible being”, that is true only if God actually exists; his argument begs the question of the existence of God.

The problem, as Augustine sees it, is to show how it is possible both that we voluntary will to perform certain actions and that God foreknows that we shall will to perform these actions. The argument which gives rise to this problem may be expressed as follows.

This paper originated in an attempt to come to terms with the problems which arise from the structure of the Politics. It is no news to anyone who has the slightest familiarity with the Politics that the work reads, to borrow a phrase of Barker's, not as a composition, but as composite. Broadly speaking, it falls into three parts: Books I–III, Books IV-VI, and Books VII-VIII.

This paper originated in an attempt to come to terms with the problems which arise from the structure of the Politics. It is no news to anyone who has the slightest familiarity with the Politics that the work reads, to borrow a phrase of Barker's, not as a composition, but as composite. Broadly speaking, it falls into three parts: Books I–III, Books IV-VI, and Books VII-VIII.

In this paper I argue that Nietzsche should be understood as a “thorough-going nihilist”. Rather than broaching two general projects of destroying current values and constructing new ones, I argue that Nietzsche should be understood only as a destroyer of values. I do this by looking at Nietzsche’s views on nihilism and the role played by Nietzsche’s cyclical view of time, or his doctrine of the eternal recurrence of the same. I provide a typology of nihilisms, as they are found (...) in Nietzsche—negative, reactive and radical—through a close reading of an unpublished fragment in his later notebooks, remnants of which are scattered throughout his published work. I show how the progression between the different stages of nihilism are a “necessary consequence of the ideals entertained hitherto” , with the eternal recurrence of the same playing a vital role in this progression. The last stage of nihilism—radical nihilism—is ambiguous between a life-denying, or passive, nihilism and a life-affirming, or active, one; but, I argue, both kinds of nihilism preclude a construction of new values. But there is an inherent tension within Nietzsche’s account of nihilism insofar as it relies on the eternal recurrence of the same. This tension is brought out nicely by Löwith and partially resolved by Klossowski. There are at least two meanings of the eternal recurrence of the same. In one sense, the cosmological reading, it is intended to make sense of the idea that time is infinite and matter is finite by claiming that every possible combination of matter will recur infinite times. In the other sense, the anthropological reading, it is a kind of thought experiment, analogous to Kant’s categorical imperative: “live in every moment so that you could will that moment back again over and over” . There is a tension between these readings insofar as one must will to live in such a way that they will do it again, over and over , but also that what they do will make no difference, for what one decides to do has been done innumerable times. I argue that this tension can only be resolved by considering Nietzsche as aiming at “goal-lessness as such” and placing him as an active nihilist. (shrink)

This paper applies models of the onset of adolescent sexual intercourse using national data from Denmark and the USA. The model gave excellent fits to data on Danish Whites and a good fit to American Whites, but the model-fits for American Blacks and Hispanics were not as good. The weakness of the latter model fits may reflect either real processes that the model does not capture or problems in the reliability of adolescent sexuality data.

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 1 Seiten: 342-349.

A room of their own: the social landscape of infant sleep This paper draws on findings of a study in which new and experienced mothers’ caregiving practices were investigated, in order to examine social perspectives of infant sleep. Health professionals who work to support early parenting and promote child health and well‐being provide guidance to their clients concerning infant sleep cares. Currently, advice is predominantly informed by understandings and strategies derived from Sudden Infant Death Syndrome (SIDS) risk reduction campaigns and (...) behavioural training models. The social context of caregiving is a significant if somewhat neglected perspective. The analysis presented in this paper suggests that in sleep arrangements, a complex social locale is revealed, an elaboration of carers’ values and understandings about infants as developing persons, juxtaposed with their own desires and needs. Tensions between child‐centred nurturing and adult‐focused concerns are expressed and reconciled in caregiving. These understandings may assist health professionals to develop proactive and responsive practices in the area of early childrearing support. (shrink)

In a reading of René Descartes's The Passions of the Soul, Luce Irigaray explores the possibility that wonder, first of all passions, can provide the basis for an ethics of sexual difference because it is prior to judgment, and thus nonhierarchical. For Descartes, the passion of generosity gives the key to ethics. I argue that wonder should be extended to other differences and should be combined with generosity to form the basis of an ethics. -/- .

Because we are frightened of being humiliated, being treated like an object, being rejected, losing control of things, and, most of all, we are frightened of uncertainty. Often we get our lies in before any of these things can happen. We lie to maintain our vanity. We lie when we call our fantasies the truth. Lying is much easier than searching for the truth and accepting it, no matter how inconvenient it is. We lie to others, and, even worse, we (...) lie to ourselves.In both private and public life, we damage ourselves with our lies, and we damage other people. Lies destroy mutual trust, and fragment our sense of who we are.Lies have played a major part in climate change and the global economic crisis. Fearing to change how they live, many people prefer to continue lying rather than acknowledge that we are facing a very uncertain but undoubtedly unpleasant future unless we learn how to prefer the truths of the real world in which we live rather than the comforting lies that ultimately betray us. We are capable of changing, but will we choose to do this? (shrink)