Background:Nurses must balance their perceived duty to care against their perceived risk of harm to determine their willingness to report during disaster events, potentially creating an ethical dilemma and impacting patient care.Research aim:The purpose of this study was to investigate nurses’ perceived duty to care and whether there were differences in willingness to respond during disaster events based on perceived levels of duty to care.Research design:A cross-sectional survey research design was used in this study.Participants and research context:Using a convenience sample (...) with a snowball technique, data were collected from 289 nurses throughout the United States in 2017. Participants were recruited through host university websites, Facebook, and an American Nurses Association discussion board.Ethical considerations:Institutional review board approval was obtained from the University of Texas at Tyler and the University of Arkansas.Findings:Analysis of willingness to report to work based on levels of perceived duty to care resulted in the emergence of two groups: “lower level of perceived duty to care group” and “higher level of perceived duty to care group.” The most discriminating characteristics differentiating the groups included fear of abandonment by co-workers, reporting because it is morally the right thing to, and because of imperatives within the Nursing Code of Ethics.Discussion:The number of nurses in the lower level of perceived duty to care group causes concern. It is important for nursing management to develop strategies to advance nurses’ safety, minimize nurses’ risk, and promote nurses’ knowledge to confidently work during disaster situations.Conclusion:Level of perceived duty to care affects nurses’ willingness to report to work during disasters. Primary indicators of low perceived duty to care are amenable to actionable strategies, potentially increasing nurses’ perceived duty to provide care and willingness to report to work during disasters. (shrink)

Heidegger's Being and Time: Critical Essays provides a variety of recent studies of Heidegger's most important work. Twelve prominent scholars, representing diverse nationalities, generations, and interpretive approaches deal with general methodological and ontological questions, particular issues in Heidegger's text, and the relation between Being and Time and Heidegger's later thought. All of the essays presented in this volume were never before available in an English-language anthology. Two of the essays have never before been published in any language ; three of (...) the essays have never been published in English before , and two of the essays provide previews of works in progress by major scholars. (shrink)

The book makes a new contribution to the contemporary debates on nihilism and the sacred. Drawing on an original interpretation of Richard Rorty’s writings, it challenges the orthodox treatment of nihilism as a malaise that human beings must overcome. Instead, nihilism should be framed as a problem for human culture to outgrow through pragmatism.

The idea of nihilism continues to figure prominently in philosophical debates about the problems of modernity. The aim of this article is to consider how Richard Rorty’s work might advance these debates. The article begins with a discussion of the problem of nihilism as it appears in the recent exchange between Charles Taylor, Hubert Dreyfus and Sean Kelly. It then brings Rorty into the conversation by considering his reflections on egotism and his proposed antidote to it: self-enlargement. I propose (...) that self-creation and solidarity, two key ideas of Rorty’s earlier work, should be understood as redemptive paths to self-enlargement. With this interpretation in place, Rorty can be seen as offering an alternative perspective on the problem of nihilism, one that compares favourably with those put forward by Taylor, Dreyfus and Kelly. (shrink)

The idea of nihilism continues to figure prominently in philosophical debates about the problems of modernity. The aim of this article is to consider how Richard Rorty’s work might advance these debates. The article begins with a discussion of the problem of nihilism as it appears in the recent exchange between Charles Taylor, Hubert Dreyfus and Sean Kelly. It then brings Rorty into the conversation by considering his reflections on egotism and his proposed antidote to it: self-enlargement. I propose (...) that self-creation and solidarity, two key ideas of Rorty’s earlier work, should be understood as redemptive paths to self-enlargement. With this interpretation in place, Rorty can be seen as offering an alternative perspective on the problem of nihilism, one that compares favourably with those put forward by Taylor, Dreyfus and Kelly. (shrink)

Retrieving Realism renders the joint philosophical goals of Hubert Dreyfus and Charles Taylor into what is probably their final and most concise form. It has two main objectives: first, it aims to deconstruct the mediationalism that undergirds Western philosophy, and second, it endorses contact theory, or embodied/embedded coping, as an alternative. In this essay, I present the book’s most salient themes and reveal areas that are ripe for further philosophical consideration. I also direct the reader to the work’s genuine (...) ontological challenge: how to come to grips with contact theory beyond the borders of epistemology. (shrink)

Knowledge of the law and its impact on health outcomes is increasingly important in public health practice. The CDC's Public Health Law Academy helps satisfy this need by providing online trainings, facilitator toolkits, and legal epidemiology tools to aid practitioners in learning about the law's role in promoting public health.

The question of naturalness in logic is widely discussed in today’s research literature. On the one hand, naturalness in the systems of natural deduction is intensively discussed on the basis of Aristotelian syllogistics. On the other hand, research on “natural logic” is concerned with the implicitly existing logical laws of natural language, and is therefore also interested in the naturalness of syllogistics. In both research areas, the question arises what naturalness exactly means, in logic as well as in language. We (...) show, however, that this question is not entirely new: In his Berlin Lectures of the 1820s, Arthur Schopenhauer already discussed in depths what is natural and unnatural in logic. In particular, he anticipates two criteria for the naturalness of deduction that meet current trends in research: (1) Naturalness is what corresponds to the actual practice of argumentation in everyday language or scientific proof; (2) Naturalness of deduction is particularly evident in the form of Euler-type diagrams. (shrink)

La philosophie de Camus a déjà été bien étudiée ; son rapport au christianisme est connu et les chrétiens se sont immédiatement intéressés à son oeuvre. Mais cette affinité restait à analyser. C'est ce que propose cet ouvrage, selon diverses perspectives : à partir de la formation que reçut Camus, de son art d'écrivain et de metteur en scène, de ses relations avec les philosophes chrétiens et, enfin, de la manière dont sa propre réflexion aborde le christianisme. Camus ne se (...) voulait pas en effet un philosophe "professionnel". Il récusait les dogmes et les systèmes en philosophie, et les combattait également sans relâche dans les religions. Sa pensée de l'absurde et de la révolte a ainsi rencontré dans le christianisme un écho à son sens de la condition humaine, irréductible à l'idéologie. Cet ouvrage est le fruit d'un colloque international, qui fut organisé à l'Institut catholique de Paris, les 15 et 16 mars 2010, avec la collaboration de la Société des études camusiennes. Ce fut la première fois que des chercheurs se réunissaient autour de cette question. (shrink)

Le problème posé par la pluralité des religions au sein des sociétés comme problème politique n'est-il pas, plutôt que celui des rapports entre pouvoirs religieux et politiques, celui du type d'unité qu'il convient de réaliser au sein de la société et de la manière de le réaliser politiquement? Une pensée éclaire d'un jour nouveau cette interrogation intempestive : celle de Stanislas Breton, prêtre de la congrégation des passionistes. Une pensée qui puise paradoxalement dans la lecture de Spinoza son idée régulatrice (...) : "l'essence éthique du théologique implique le politique, le politique comme pouvoir implique la détermination du théologique comme éthique". (shrink)

In an item-method directed forgetting paradigm, participants were required to attend to one of two colored words presented on opposite sides of a central fixation stimulus; they were instructed to Remember or Forget the attended item. On a subsequent recognition test, the Attended words showed a typical directed forgetting effect with better recognition of Remember words than Forget words. Our interest was in the fate of the Unattended words. When the study display disappeared before the memory instruction, there was no (...) effect of that instruction on unattended words; when the study display remained visible during presentation of the memory instruction, there was a reverse directed forgetting effect with better recognition of unattended words from Forget trials than from Remember trials. Incidental encoding of task-irrelevant stimuli occurs following presentation of a Forget instruction – but only when those task-irrelevant stimuli are still visible in the external environment. (shrink)

First translated into English in 1991, God Without Being continues to be a key book for discussions of the nature of God. This second edition contains a new preface by Marion as well as his 2003 essay on Thomas Aquinas.

Our research addresses the issue of teaching and learning concepts in science education as an empirical question. We study the process of conceptualization by closely examining the unfolding of classroom lesson sequences. We situate our work within the practice turn line of research on epistemic practices in science education. We also adopt a practice turn approach when it comes to the learning of concepts, as we consider conceptualization as being inherent within epistemic practices. In our work, pedagogical practices are modeled (...) as learning games and epistemic practices in science education are characterized as enacted epistemic games emerging through the unfolding of learning games. Science practices are modeled as source epistemic games since they are the source of the knowledge at stake in pedagogical practices. From this point, we examine closely how playing learning games can enable students to play enacted epistemic games and then in turn the source epistemic games at the core of conceptual understanding. Thus, the main contribution of this paper is to link pedagogical practices to epistemic practices in science education and to science practices in general. Our method is consistent with this epistemological framework as our case study on the concept of earthquakes in a 5th grade classroom sequence illustrates. Following an investigation of two experienced teachers and their classes during a teaching unit, our analysis shows how teaching effectiveness is determined by a dialectic. This entails on the one hand a didactic continuity between learning games and enacted epistemic games and, on the other, an epistemic continuity between enacted epistemic games and source epistemic games. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HERMENEUTICS OF HISTORY IN THE THEOLOGY OF EDWARD SCHILLEBEECKX AGNIFICANT UNDERLYING issue in recent.discussions of the writings of Edward Schillebeeckx, whether in academy or church, is the fundamental question of theological method. In his contemporary work, Schillebeeckx has shifted clearly from dogma to human experience a:s the starting point for theological investigation, a move in which he is certainly not unique. The growing " consensus in theology " 1 (...) which views the theological task as a critical correlation between the Christian tradition and contemporary experience takes a unique shape, however, in each theologian's work. How is Schillebeeckx's developing theological method to be characterized and evaluated? Is his new approach to theology hermeneutical or political or both? 2 Has Schillebeeckx abandoned the earlier metaphysical and phenomenological foundations of his thought or is Thomas Aquinas still the secret mentor of his contemporary writings? 3 Does Schillebeeckx 1 See Consensus im Theology?, ed. Leonard Swidler (Philadelphia: Westminster, 1980). 2 David Tracy's distinction of hermeneutical from political theologies is inadequate in describing Schillebeeckx's " hermeneutics of history " since Schillebeeckx's designation of the theological task a.s hermeneutical includes an explicit political-critical dimension. See Schillebeeckx, The Understanding of Faith (New York: Seabury, 1974), esp. ch. 6-7. See also "Theologisch Geloofsverstaan Anno 1983 " (Baa.rn: H. Nelissen, 1983). For Tracy's distinction see The Analogical Imagination (New York: Crossroad, 1981), pp. 74-75. a In his review of Schillebeeckx's Ghrist, Leo O'Donovan observed that " Schillebeeckx's real master here is still probably Thomas Aquinas, whose theological realism he is transposing into a critical and practical historical language." (" Salvation as the Center of Theology," Interpretation 36 (1982), p. 196). The transportation from metaphysical to historical categories does involve, however, a major philosophical shift as Schillebeeckx notes in Jesus: 97 98 MARY CATHERINE HILKERT, O.P. implement the narrative-practical theology he applauds or does he remain a theoretician? 4 How does dogma fit into his present theological method, if at all? That last question has been of particular interest to Schillebeeckx 's critics. More than one author has contrasted his contemporary writings with his earlier dogmatic works. Jean Galot, an outspoken critic of Schillebeeckx's recent theological writings, acclaimed Christ the Sacrament of the Encounter with God as an outstanding work of sacramental theology in accord with the traditional doctrine of the church.5 Similarly, Leo Scheffczyck praised a "pre-critical phase of Schillebeeckx's theology " prior to his hermeneutical writings while describing the latter as " critically turned against the dogma of the church." 6 An Experiment in Christology, trans. Hubert Hoskins (New York: Seabury, 1979), p. 619. The question remains whether a theological realism grounded in creation faith and eschatological hope does not ultimately require some sort of philosophical explanation of "the idea of anticipation of a total meaning amid a history still in the making" (Jesus, pp. 618-619). William L. Portier suggests that even in order to negotiate his theological appropriation of ideology critique successfully, Schillebeeckx must retain at least a minimal, fundamentally negative, realist metaphysics from his Thomist past. ("Edward Schillebeeckx as Critical Theorist: The Impact of Neo-Marxist Social Thought on his Recent Theology," The Thomist 48 (July 1984), pp. 361-63). 4 The critique of Johann Baptist Metz, Faith in History and Society (New York: Seabury, 1980), p. 79, n.5: "None of the important modern Christologies take this practical structure of Christology as their point of departure. In this sense, they are all idealistic and characterized by a non-dialectical relationship between theory and praxis." Metz includes Rahner, Kiing, and Schillebeeckx specifically in his charge. 5 Jean Galot, "Schillebeeckx: What's He Really Saying About Jesus' Ministry?" The Catholic Register, October 1983, p. 1. 6 Leo Scheffczyk, "Christology in the Context of Experience: On the Interpretation of Christ by E. Schillebeeckx," The Thomist 48 (July, 1984), p. 389. See also The Schillebeeckm Case, ed. Ted Schoof (New York: Paulist, 1984). While the Congregation for the Doctrine of the Faith drew no definitive conclusions regarding Schillebeeckx's theological method in their investigation of his Jesus book and granted that his Christology could be interpreted as compatible with the doctrine of Nicea and Chalcedon... (shrink)

I want to learn more and more to see as beautiful what is necessary in things. (Nietzsche, The Gay Science, #370)[Heidegger's attraction to Nazism might be] internal to understanding Heidegger's wo...

Peter Berkowitz’s book is about the “moral intention that gives birth to and governs Nietzsche’s thought”. Bracing his book by an introduction and conclusion, he divides it into two parts. The first comprises individual chapters on what Berkowitz calls Nietzsche’s “histories.” These are on the ethics of history, the ethics of art, the ethics of morality and the ethics of religion.

The new development for our time cannot be political, for politics is the relationship between the community and the representative individual. But in out time, the individual is becoming far too reflective to be satisfied with being merely represented. Søren Kierkegaard, Journals, 1847.

I do not for these defects despair of our republic. R. W. Emerson, Politics.

Nietzsche's life project remains constant throughout his life: it is the project of transformation or transfiguration. He formulates this as the necessity of dealing with the way that one's past shapes one's present. The paradigm for this transformation is first to be found in The Birth of Tragedy, but it reappears in various guises in all of his work. I argue that Nietzsche's writing is itself designed so as to make possible such a transformation in his readers.

ABSTRACT Nietzsche’s life project remains constant throughout his life: it is the project of transformation or transfiguration. He formulates this as the necessity of dealing with the way that one’s past shapes one’s present. The paradigm for this transformation is first to be found in The Birth of Tragedy, but it reappears in various guises in all of his work. I argue that Nietzsche’s writing is itself designed so as to make possible such a transformation in his readers.

Accession Number: ATLA0001712259; Hosting Book Page Citation: p 596-611.; Language(s): English; General Note: Bibliography: p 610-611.; Issued by ATLA: 20130825; Publication Type: Essay.