The central theme of this book is that technological advances in medicine have created a multitude of choices for each individual -- choices that can influence how we live and die. These choices are difficult ones, and the book provides a better understanding of the issues. Thus, the implications of each choice become clearer. Such decisions remain inherently very difficult and personal. Thoughtful, compassionate societies must consider these difficult problems. Can we develop mechanisms to assist in the medical choices that (...) will inevitably take place throughout each individual's life? Jane Stein makes a stimulating effort to clarify these subjects in this book. She calls to attention problems we would prefer to avoid, touches the untouchable, and in so doing contributes to a constructive debate on the future of human life. - Preface. (shrink)

An analysis of the Christian writings of Edith Stein helps to show how her philosophical training enabled her to develop a Christian epistemology and concomitant metaphysics. Special emphasis is placed on some of her shorter works in their translation by Hilda Graef.

An analysis of the Christian writings of Edith Stein helps to show how her philosophical training enabled her to develop a Christian epistemology and concomitant metaphysics. Special emphasis is placed on some of her shorter works in their translation by Hilda Graef.

Corporations are developing more cost‐effective payment arrangements with health care providers and are shifting costs away from expensive forms of treatment. Although employees may have fewer options as a result, quality of care need not be affected.

Edith Stein is honored today not only because of her sainthood but because of what is now seen as important and groundbreaking work in phenomenology done under especially arduous conditions. Thus it may be said with some accuracy that Stein is, among philosophers, in the comparatively rare category of being acknowledged both for her work and her exemplary life. Writing on Stein has standardly proceeded with an emphasis on the biographical factors that caused her to live and (...) write as she did. One often reads that Stein was reared in a strongly Judaic tradition—her family was more observant, for example, than the family of Simone Weil—but that experiences she had as a young woman caused her to turn in the .. (shrink)

Effective communication and interpersonal skills have long been recognized as fundamental to the delivery of quality health care. However, there is mounting evidence that the pressures of communication in high stress work areas such as hospital emergency departments present particular challenges to the delivery of quality care. A recent report on incident management in the Australian health care system cites the main cause of critical incidents, as being poor and inadequate communication between clinicians and patients. This article presents research that (...) describes and analyses spoken interactions between health care practitioners and patients in one ED of a large, public teaching hospital in Sydney, Australia. The research aimed to address the challenges and critical incidents caused by breakdowns in communication that occur between health practitioners and patients and by refining and extending knowledge of discourse structures, to identify ways in which health care practitioners can enhance their communicative practices thereby improving the quality of the patient journey through the ED. The research used a qualitative ethnographic approach combined with discourse analysis of audio-recorded interactions. Some key findings from the analysis of data are outlined including how the absence of information about processes, the pressure of time within the ED, divergent goals of clinicians and patients, the delivery of diagnoses and professional roles impact on patient experiences. Finally, the article presents an in-depth linguistic analysis on interpersonal and experiential patterns in the discursive practices of patients, nurses and doctors. (shrink)

Spanning over nine hundred years, Eight Women Philosophers is the first singly-authored work to trace the themes of standard philosophical theorizing and feminist thought across women philosophers in the Western tradition. Jane Duran has crafted a comprehensive overview of eight women philosophers--Hildegard of Bingen, Anne Conway, Mary Astell, Mary Wollstonecraft, Harriet Taylor Mill, Edith Stein, Simone Weil, and Simone de Beauvoir--that underscores the profound and continuing significance of these thinkers for contemporary scholars. Duran devotes one chapter to each (...) philosopher and provides a sustained critical analysis of her work, utilizing aspects of Continental theory, poststructuralist theory, and literary theory. (shrink)

Overviews -- Hildegard of Bingen -- Anne Conway -- Mary Astell -- Mary Wollstonecraft -- Harriet Taylor Mill -- Edith Stein -- Simone Weil -- Simone de Beauvoir -- Conclusions.

What makes for a philosophical classic? Why do some philosophical works persist over time, while others do not? The philosophical canon and diversity are topics of major debate today. This stimulating volume contains ten new essays by accomplished philosophers writing passionately about works in the history of philosophy that they feel were unjustly neglected or ignored-and why they deserve greater attention. The essays cover lesser known works by famous thinkers as well as works that were once famous but now only (...) faintly remembered. Works examined include Gorgias' Encomium of Helen, Jane Adams' Women and Public Housekeeping, W.E.B. DuBois' Whither Now and Why, Edith Stein's On the Problem of Empathy, Jonathan Bennett's Rationality, and more. While each chapter is an expression of engagement with an individual work, the volume as a whole, and Eric Schliesser's introduction specifically, address timely questions about the nature of philosophy, disciplinary contours, and the vagaries of canon formation. (shrink)

"It is impossible for me to write about the imagination; it is like asking a fish to describe the sea," Ruefle announces before proceeding to do just that. Marshaling Wittgenstein, Jane Goodall, Gertrude Stein, Jesus, and Emily Dickinson, alongside Ukrainian Easter egg dyeing traditions and teddy bear tea parties, Ruefle presents a curio cabinet of the human imagination's boundless forms.

This is part of a complete set of Jane Austen's novels collating the editions published during the author's lifetime and previously unpublished manuscripts. The books are illustrated with 19th century plates and incorporate revisions by experts in the light of subsequent research.

[Michael Tye] Externalism about thought contents has received enormous attention in the philosophical literature over the past fifteen years or so, and it is now the established view. There has been very little discussion, however, of whether memory contents are themselves susceptible to an externalist treatment. In this paper, I argue that anyone who is sympathetic to Twin Earth thought experiments for externalism with respect to certain thoughts should endorse externalism with respect to certain memories. /// [Jane Heal] Tye (...) claims that an externalist should say that memory content invoking natural kind concepts floats free of the setting where the memory is laid down and is at later times determined by the context in which the memory is revived. His argument assumes the existence of 'slow switching' of the meaning of natural kind terms when a person is transported from Earth to Twin Earth. But proper understanding of natural kind terms suggests that slow switching (contrary to what is often presupposed) is likely never to be completed. Hence the situation of a person unknowingly transported to Twin Earth is not that his memories switch content but rather that he gets two natural kinds confused. (shrink)

Moran rightly links performance of speech acts to instituting second‐personal normative relations. He also maintains that an audience's recognition of the speaker's intention in speaking is sufficient for the speaker's success in doing the speech act intended. The claim is true on some ways of understanding speech act verbs, but false on others. This complexity of speech act verbs can be explained by seeing how speech acts need to be understood in the context of shared life and cooperative action.

Die Neubearbeitung der "Einführung in die Philosophie" präsentiert ein Grundlagenwerk für das Verständnis der Philosophie von Edith Stein. Sie stellt hier ihre phänomenologische Grundoption wie ihren durchgängig anthropologischen und gegenüber Husserl eigenständigen Ansatz vor. Die vorliegende Bearbeitung ermöglicht einen Einblick in die philosophische Werkstatt Edith Steins. Ein textkritischer Apparat weist auf die wesentlichen begrifflichen Neuerungen hin, eine methodische Hinführung klärt die Werdensgeschichte. Für Interessierte bietet das Werk eine grundlegende Einführung in Edith Steins philosophisches Denken, für Forschende trägt diese textkritische (...) Ausgabe zur Klärung vieler Fragen hinsichtlich ihrer Anthropologie und Erkenntnistheorie bei. (shrink)

It is argued that the thought of Lady Jane Grey has received too little attention, and that her name and beliefs need to be resuscitated. The work of Levin, DeLisle and others is alluded to, and it is concluded that Grey was a devoted Dissenter of her time with explicit beliefs.

"First edition 1954. Reprinted 1958, with revisions 1963, 1965, with further revisions by B.C. Southam 1969...".

Edith Stein comes alive through these warm, totally attentive letters. She joins a deeply sensitive heart with her keen intelligence, revealing herself to be a wise mentor and a caring friend available to anyone who approached her. Here we learn what was truly important to her: the total well-being of those who treasured her letters enough to preserve them even while suffering the havoc of war and oppression. This volume offers the first English translation of the majority of her (...) surviving letters, with 4 photos and a fully linked index of recipients. (shrink)

The context for these interviews was a seminar [Peter Gratton] conducted on speculative realism in the Spring 2010. There has been great interest in speculative realism and one reason Gratton surmise[s] is not just the arguments offered, though [Gratton doesn't] want to take away from them; each of these scholars are vivid writers and great pedagogues, many of whom are in constant contact with their readers via their weblogs. Thus these interviews provided an opportunity to forward student questions about their (...) respective works. Though each were conducted on different occasions, the interviews stand as a collected work, tying together the most classical questions about “realism” to ancillary movements about the non-human in politics, ecology, aesthetics, and video gaming—all to point to future movements in this philosophical area. (shrink)

In queste pagine è delineata la vicenda esistenziale e intellettuale di Edith Stein. Donna straordinaria, è stata capace di racchiudere nella sua persona molte "possibili" vite. Le ha realizzate come ebrea e cattolica, fenomenologa e filosofa cristiana, docente e monaca carmelitana, agnostica e santa. Si tratta di un processo vitale dagli apparenti salti qualitativi, i quali si volgono all'ascolto di un medesimo nucleo identitario. Questa viva "formazione di sé" ha condotto Edith Stein a una "donazione di sé", culminata (...) nell'Olocausto. Il Diario di Edith si sovrappone ai pensieri di Angela Ales Bello, in veste di narratrice d'eccezione. Con la sentita partecipazione della narratrice, e insieme mantenendo il distacco critico della studiosa, viene scoperta la storia di un'anima. Le emozioni e le conquiste intellettuali trovano una sintesi grazie al peculiare approccio ai "fenomeni" che Edith Stein aveva appreso alla scuola di Edmund Husserl, di Tommaso d'Aquino e di Teresa D'Avila. Sintesi mirabile di pensatori che "si danno la mano" al di là dello spazio e del tempo--Front flap. (shrink)

This initial volume of the Collected Works of Edith Stein offers, for the first time in English, the unabridged biography of Edith Stein (Teresa Benedicta of the Cross), depicting her life as a child and young adult. Her text ends abruptly because the Nazi SS arrested, then deported, her to the Auschwitz concentration camp in 1942. Edith Stein is one of the most significant German women of the 20th century. At the age of twenty-five she became the (...) first assistant to Edmund Husserl, the founder of Phenomenology. She was much in demand as a writer and lecturer after her conversion from atheism to Catholicism. Later, as a Discalced Carmelite nun, she maintained her intellectual pursuits until she, like so many others, became a victim of the Nazi persecution that raged across Eastern Europe. By making this landmark work available in English, the Institute of Carmelite Studies provides an eye-witness account of persons and activities on the scene at the time when psychology and philosophy became separate disciplines. In addition to photographs and a map, this volume is enhanced with a preface, the foreword and afterword, notes, and a list of places associated with Edith Stein’s life. It is our aim that these, together with Edith Stein’s text, may help bring into relief the many background details of the rich autobiographical work she has left us. (shrink)

My aim in this paper is to make use of Edith Stein’s phenomenological analyses of empathy, emotion, and personhood to clarify and critically assess the recent suggestion by Axel Honneth that a basic form of recognition is affective in nature. I will begin by considering Honneth’s own presentation of this claim in his discussion of the role of affect in recognitive gestures, as well as in his notion of ‘elementary recognition,’ arguing that while his account contains much of value (...) it also generates problems. On the basis of this analysis, I will try to show that Stein’s account of empathy demarcates an elementary form of recognition in a less problematic fashion than does Honneth’s own treatment of this issue. I will then spell out the consequences of this move for the emotional recognition thesis, arguing that Stein’s treatment lends it further credence, before ending with some remarks on the connection between recognition and emotional personality. (shrink)

I will discuss Stein’s first major philosophical work, On the Problem of Empathy. I’ll first present some of the background context to the composition of this work and then discuss some of the themes of the work that I find intriguing.

Journal of Philosophy of Education, EarlyView.

In _Vibrant Matter_ the political theorist Jane Bennett, renowned for her work on nature, ethics, and affect, shifts her focus from the human experience of things to things themselves. Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events. Toward that end, she theorizes a “vital materiality” that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we (...) to acknowledge that agency always emerges as the_ _effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events. Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the “vital force” inherent in material forms. Bennett concludes by sketching the contours of a “green materialist” ecophilosophy. (shrink)

Although still unpublished when Edith Stein was killed in Auschwitz, Stein’s philosophical magnum opus was finally published in a complete form in 2009 and recently re-translated into English. This guide provides a sure-footed introduction to Stein’s vision of the meaning of being, including contextual essays and a detailed synopsis.

Illuminated by the writings of Edith Stein, this paper presents a model of empathy as a very particular intersubjective understanding. This is commonly a view absent from psychology literature. For Stein, empathy is the experience of experientially and directly knowing another person’s experience, as it unfolds in the present, together with the awareness of the ‘otherness’ of that experience. It can be conceptually distinguished, in terms of process and experience, from current models that propose that empathic understandings are (...) ‘intellectual’ experiences or sympathetic experiences. As such, she provides an additional or alternative aspect to understanding other people’s experiences. Our paper provides a summary of Stein’s key analytic claims about three key facets of empathy. Her views are discussed in the light of debates relevant for contemporary psychology and social cognition. (shrink)

In this chapter, Edith Stein offers an analysis of empathy with others, which she sees as a fundamental trait of the human being. In her view, empathy is a condition of possibility for sociality and sympathy, rather than the other way around. She grounds empathy in human embodiment, more precisely in the way in which the human being is embodied mind and minded body. Stein’s work on empathy represents a pathbreaking contribution to phenomenology and shows how she makes (...) active use of and goes beyond the works of Edmund Husserl, Alexander Pfänder, and others. (shrink)

This thesis is an investigation of Edith Stein’s later philosophical works with respect to the question of the human person to reveal in what way she engages with the thought of Thomas Aquinas while continuing to practice philosophy according to the phenomenological method of investigation. The investigation is focused primarily upon the confluence of understanding found in two of Stein’s later works, Endliches und ewiges Sein and Der Aufbau der menschlichen Person, with supplementary reference also made to Potenz (...) und Akt. Through an examination of these works under the themes of human nature, the human individual, and the human being’s relation to God, I show that Stein’s mature anthropology is expanded and augmented through her assimilation of certain anthropological and metaphysical teachings of Aquinas, namely, the classical definition of the person, the substantial unity of human nature and the soul as form of the body, and the analogy of being understood as an analogy of proportionality. Conversely, I show that Stein’s engagement with the thought of Aquinas, while simultaneously performing an independent phenomenological investigation of the human person, leads to a fundamental substantiation and development of these same received anthropological and metaphysical teachings. I propose that this complementary process of assimilation and development—a process I describe as a ‘progressive incorporation’ of the ‘conceptual apparatuses’ of Aquinas—leads to a significant reinterpretation of the conceptual content of each received teaching, a reinterpretation that I identify as a fundamental ‘personalization’ of the metaphysical anthropology of Aquinas brought about through Stein’s distinctively phenomenological perspective. Throughout the investigation, I seek to highlight the deep accord in the mature thought of Stein with the received teachings of Aquinas while also attending to any outstanding disagreements, most notably those regarding the formal structure of human nature, and formal bases of the individual being of the human being. Finally, I suggest that Stein can to a limited degree be read as a ‘Thomist’, if by ‘Thomist’ one understands a living philosophical confrontation with central Thomistic theses towards their clarification and development; and, moreover, that Stein’s mature anthropology can to a limited degree be understood as a ‘Thomistic anthropology’, inasmuch as it contains central Thomistic teachings now reinterpreted through their distinctive ‘personalization’. (shrink)

PREFATORY NOTE T may be well at the outset to say clearly what is the aim of the present volume. The title is Ancient Art and Ritual, but the reader will ...